,the ,works of the ,rev4 ,hugh ,binning by ,hugh ,binning ,edition #a1 7,january #aj1 #bjjh7 ,,contents ,notanda4 ,preface by the ,editor4 ,the ,life of ,mr4 ,hugh ,binning4 ,the ,common ,principles of the ,christian ,religion1 ,clearly ,proved1 and ,singularly ,improved2 ,or1 ,a ,practical ,catechism4 ,original ,preface4 ,god's ,glory the ,chief ,end of ,man's ,being ,union ,and ,communion ,with ,god ,the ,end ,and ,design ,of ,the ,gospel ,the ,authority ,and ,utility ,of ,the ,scriptures ,the ,scriptures ,reveal ,eternal ,life ,through ,jesus ,christ ,of ,the ,scriptures ,what ,the ,scriptures ,principally ,teach3 ,the ,ruin ,and ,recovery ,of ,man4 ,faith ,and ,love ,towards ,christ4 ,of ,the ,name ,of ,god ,the ,eternity ,and ,unchangeableness ,of ,god4 ,what ,god ,is ,to ,us4 ,what ,god ,is ,the ,knowledge ,that ,god ,is1 ,combined ,with ,the ,knowledge ,that ,he ,is ,to ,be ,worshipped4 ,the ,unity ,of ,the ,divine ,essence1 ,and ,the ,trinity ,of ,persons4 ,of ,the ,unity ,of ,the ,godhead ,and ,the ,trinity ,of ,persons ,of ,the ,decrees ,of ,god4 ,of ,predestination ,of ,predestination ,of ,creation ,of ,creation ,of ,the ,creation #j;f ,man ,god's ,works ,of ,providence ,of ,the ,first ,covenant ,made ,with ,man ,of ,the ,first ,covenant4 ,of ,the ,state ,wherein ,man ,was ,created1 ,and ,how ,the ,image ,of ,god ,is ,defaced4 ,of ,sin ,by ,imputation ,and ,propagation4 ,of ,the ,way ,of ,man's ,delivery4 ,the ,sinner's ,sanctuary1 ,or1 ,a ,discovery ,made ,of ,those ,glorious ,privileges ,offered ,unto ,the ,penitent ,and ,faithful ,under ,the ,gospel3 ,unfolding ,their ,freedom ,from ,death1 ,condemnation1 ,and ,the ,law1 ,in ,forty ,sermons ,on ,the ,eighth ,chapter ,of ,the ,epistle ,to ,the ,romans4 ,the ,preface4 ,sermon ,i4 ,sermon ,,ii4 ,sermon ,,iii4 ,sermon ,,iv4 ,sermon ,v4 ,sermon ,,vi4 ,sermon ,,vii4 ,sermon ,,viii4 ,sermon ,,ix4 ,sermon ,x4 ,sermon ,,xi4 ,sermon ,,xii4 ,sermon ,,xiii4 ,sermon ,,xiv4 ,sermon ,,xv4 ,sermon ,,xvi4 ,sermon ,,xvii4 ,sermon ,,xviii4 ,sermon ,,xix4 ,sermon ,,xx4 ,sermon ,,xxi4 ,sermon ,,xxii4 ,sermon ,,xxiii4 ,sermon ,,xxiv4 ,sermon ,,xxv4 ,sermon ,,xxvi4 ,sermon ,,xxvii4 ,sermon ,,xxviii4 ,sermon ,,xxix4 ,sermon ,,xxx4 ,sermon ,,xxxi4 ,sermon ,,xxxii4 ,sermon ,,xxxiii4 ,sermon ,,xxxiv4 ,sermon ,,xxxv4 ,sermon ,,xxxvi4 ,sermon ,,xxxvii4 ,sermon ,,xxxviii4 ,sermon ,,xxxix4 ,sermon ,,xl4 ,fellowship ,with ,god ,preface4 ,sermon ,i4 ,sermon ,,ii4 ,sermon ,,iii4 ,sermon ,,iv4 ,sermon ,v4 ,sermon ,,vi4 ,sermon ,,vii4 ,sermon ,,viii4 ,sermon ,,ix4 ,sermon ,x4 ,sermon ,,xi4 ,sermon ,,xii4 ,sermon ,,xiii4 ,sermon ,,xiv4 ,sermon ,,xv4 ,sermon ,,xvi4 ,sermon ,,xvii4 ,sermon ,,xviii4 ,sermon ,,xix4 ,sermon ,,xx4 ,sermon ,,xxi4 ,sermon ,,xxii4 ,sermon ,,xxiii4 ,sermon ,,xxiv4 ,sermon ,,xxv4 ,sermon ,,xxvi4 ,sermon ,,xxvii4 ,sermon ,,xxviii4 ,heart-,humiliation ,to ,the ,reader4 ,sermon ,i4 ,sermon ,,ii4 ,sermon ,,iii4 ,sermon ,,iv4 ,sermon ,v4 ,sermon ,,vi4 ,sermon ,,vii4 ,sermon ,,viii4 ,sermon ,,ix4 ,sermon ,x4 ,sermon ,,xi4 ,sermon ,,xii4 ,sermon ,,xiii4 ,sermon ,,xiv4 ,sermon ,,xv4 ,sermon ,,xvi4 ,sermon ,,xvii4 ,sermon ,,xviii4 ,an ,useful ,case ,of ,conscience ,that ,there ,is ,a ,malignant ,party ,still ,in ,the ,kingdom4 ,that ,the ,present ,public ,resolutions1 ,expressed ,in ,the ,commission's ,answer ,to ,the ,parliament's ,query1 ,and ,the ,act ,of ,the ,levy1 ,do ,not ,exclude ,that ,party4 ,that ,the ,employing ,of1 ,and ,associating ,with ,the ,malignant ,party1 ,according ,as ,is ,contained ,in ,the ,public ,resolutions1 ,is ,sinful ,and ,unlawful4 ,that ,it ,is ,not ,lawful ,for ,the ,well ,affected ,subjects ,to ,concur ,in ,such ,an ,engagement ,in ,war1 ,and ,associate ,with ,the ,malignant ,party4 ,scriptures ,showing ,the ,sin ,and ,danger ,of ,joining ,with ,wicked ,and ,ungodly ,men4 ,a ,treatise ,of ,christian ,love4 ,to ,the ,reader4 ,chapter ,i4 ,chapter ,,ii4 ,chapter ,,iii4 ,chapter ,,iv4 ,chapter ,v4 ,several ,sermons ,upon ,the ,most ,important ,subjects ,of ,practical ,religion4 ,the ,publisher ,to ,the ,reader4 ,sermon ,i4 ,sermon ,,ii4 ,sermon ,,iii4 ,sermon ,,iv4 ,sermon ,v4 ,sermon ,,vi4 ,sermon ,,vii4 ,sermon ,,viii4 ,sermon ,,ix4 ,sermon ,x4 ,sermon ,,xi4 ,sermon ,,xii4 ,sermon ,,xiii4 ,sermon ,,xiv4 ,sermon ,,xv4 ,sermon ,,xvi4 ,sermon ,,xvii4 ,sermon ,,xviii4 ,sermon ,,xix4 ,sermon ,,xx4 ,sermon ,,xxi4 ,sermon ,,xxii4 ,footnotes ,the ,works ,of ,the ,rev4 ,hugh ,binning1 ,m4,a41 ,one of the ,regents in the ,university of ,glasgow1 ,and ,afterwards ,minister of ,govan ,collected and ,edited by ,the ,rev4 ,m4 ,leishman1 ,d4,d41 ,minister of the ,parish of ,govan ,,notanda4 ,the following ,notes1 by the ,editor1 ought to have been inserted at the foot of their respective pages4 ,page #a1 line #be ,nulla est tam facilis res1 quin difficilis siet1 ,quam invitus facias--,terent4 ,heaut4 iv1 vi4 #a 8,there is nothing so easy1 as not to become difficult should you do it unwillingly40 ,p4 #a1 l4 #ce4 ,nam illud verum est ,m4 ,catonis oraculum1 nihil agendo1 homines male agere discunt4 8,for that is a true oracle of ,m4 ,cato--by doing nothing1 men learn to do ill40--,columel4 lib4 xi1 cap4 #a4 ,p4 #e1 last line4 1 1 1 1 1 4 8,were ,i a nightingale1 ,i would perform the office of a nightingale1 or a swan1 that of a swan2 but since ,i am a rational creature1 it is right that ,i should celebrate the praises of ,god40--,epictet4 ,dissert4 lib4 i1 cap4 #af4 ,p4 #g1 l4 #ec4 ,quidam vivere tunc incipiunt1 cum desinendum est4 ,si hoc judicas mirum1 adjiciam quod magis admireris1 quidam ante vivere defecerunt1 quam inciperent4 8,some then begin to live when they are near the close of life4 ,if you think this wonderful1 ,i will add what you will wonder at still more1 some have ceased to live before they have begun to live40--,senec4 ,epist4 xxiii4 ,p4 #i1 l4 #ah4 ,cicero represents the saying-- ,amicorum omnia communia 7,friends have all things in common7--to be a ,greek proverb--,de ,offic4 lib4 i1 cap4 xvi4 ,p4 #ab1 l4 #ej4 ,ubi in contrarium ducit1 ipsa velocitas majoris intervalli causa fit4 8,when it leads to an opposite direction1 velocity becomes itself the cause of a wider separation40--,senec4 ,de ,vita ,beata1 cap4 i4 ,p4 #ac4 l4 #g4 ,at hic1 tritissima quque via1 et celeberrima1 maxime decipit4 8,but here1 every path that is most beaten1 and most famous1 deceives most40--,ibid4 ,p4 #ac4 l4 #af4--pergentes1 non qua eundum est1 sed qua itur--8proceeding1 not where we ought to go1 but where others go40--,ibid4 ,p4 #ae1 l4 #cj4 ,aut prodesse volunt1 aut delectare--,hor4 ,ars ,poet41 v4 #ccc4 8,they wish either to improve or delight40 ,p4 #af1 l4 #f4 ,omne tulit punctum1 qui miscuit utile dulci--,id41 v4 #cdc4 8,profit and pleasure them to mix with art ,shall gain all votes40--,francis ,translation ,p4 #cg1 l4 #d4 ,pluris est oculatus testis unus quam auriti decem ,qui audiunt audita dicunt1 qui vident plane sciunt--,plaut4 ,trucul4 ii4 vi4 #h4 8,one eye witness is worth more than ten witnesses who speak by hearsay4 ,they who hear tell what they hear1 they who see have a perfect knowledge of what occurs40 ,p4 #cg1 l4 #ej4 ,the title 7distinguished by many names7 was often applied by the ,greeks to the principal object of their idolatrous worship4 ,cleanthes begins his ,hymn to ,jove in this way1-- 8,most illustrious of the immortals1 having many names0 ,the ,ethiopians believed that there was one ,god1 who was the cause of all things1 but they also reverenced another ,god1 whom they supposed to be inferior to him1 and to have no name 77--2,strab4 ,geog4 lib4 xvii1 p4 #hbb4 ,p4 #cg1 l4 #eb ,quid est ,deus8 ,quod vides totum1 et quod non vides totum4 8,what is ,god8 ,every thing which you see1 and every thing which you do not see40--,senec4 ,nat4 ,quest41 lib4 i4 ,p4 #ch1 l4 #ae ,the author of the ,asclepian ,dialogue1 uses unus omnia 7one-all things7 and ,creator omnium 7the ,creator of all things17 as equivalent expressions--,cudworth's ,intellectual ,system1 vol4 i4 p4 #cdf4 ,p4 #ee1 l4 #dd ,god was represented by some of the ancient philosophers to be 8the soul of the world1 and the soul of the souls of the world40 ,p4 #gi1 l4 #d1 and #h ,prudens futuri temporis exitum ,caliginosa nocte premit ,deus1 ,ridetque1 si mortalis ultra ,fas trepidat--,hor4 ,carm4 lib4 iii4 ,ode #bi4 ,future events wise ,providence ,hath hid in night from human sense1 ,to narrow bounds our search confined ,and laughs to see proud mortals try ,to fathom deep eternity1 ,with the short line and plummet of their mind4 ,creech's ,translation ,p4 #afd1 l4 #cg ,theognidis ,sententi v4 #be4 ,,preface ,,by ,,the ,,editor4 ,the ,rev4 ,hugh ,binning entered upon his pastoral charge at a very eventful period4 ,he was ordained in the interval between the death of ,charles ,i4 and the coronation of his son ,charles ,,ii41 which took place at ,scone1 on the first of ,january1 #afea4 ,in the first year of the incumbency of ,binning1 the fatal battle of ,dunbar was fought in different parts of ,scotland2 three different armies1 without concert with one another1 subsequently took the field1 to oppose the progress of the parliamentary forces4 ,and it was not till after the death of ,binning1 that ,general ,monk succeeded in reducing the country to a state of subjection4 ,meanwhile1 the same jealousies and animosities prevailed1 which had previously divided the ,scottish nation4 ,the nobility1 as well as the clergy1 were opposed to one another1 and adopted different views of the national interests4 ,and what tended not a little to increase the public divisions1 the ,anabaptists1 ,quakers1 and other sectarians1 connected with the ,english army1 employed themselves wherever they went1 in propagating with great industry1 their peculiar opinions4 ,by keeping these things in view1 the reader will be better able to understand1 in the writings of ,binning1 numerous allusions1 more or less recondite1 to the particular circumstances of the times4 ,it was on ,saturday the nineteenth of ,april1 #afea1 that ,cromwell came to ,glasgow1 with the principal part of his army4 ,the next day he went to hear sermon in the ,high church4 ,in the forenoon1 he entered the ,choir1 or ,inner church1 as it was called1 and1 as ,principal ,baillie says1 8quietly heard ,mr4 ,robert ,ramsay preach a very good honest sermon1 pertinent for his case407#a7 ,he appeared equally unexpectedly in the afternoon1 in the ,nave1 or ,outer church1 when ,mr4 ,john ,carstairs delivered in his presence a lecture1 and ,mr4 ,james ,durham1 a sermon4 ,both of these discourses had1 like the former one1 a special reference to the existing posture of public affairs4 ,but as might have been expected1 ,cromwell was offended at the plain dealing of all the three clergymen1 who considered it to be their duty to condemn him and his army1 for their invasion of ,scotland1 for the contempt they manifested for the religious institutions of the country1 and likewise1 for their persecution of the ministers of ,ireland4 ,on the following day1 therefore1 he summoned them1 and the other clergymen of the city1 to a meeting in his own lodgings1 that he might vindicate himself and his confederates from the charges which had been brought against them1 and at the same time hear what his accusers had to advance in their own behalf4 ,at this conference1 which appears to have been conducted with good temper on both sides1 they who spoke most on the part of the ,scottish clergy1 were ,mr4 ,patrick ,gillespie1 ,principal of the ,university of ,glasgow1 and ,mr4 ,james ,guthrie1 minister of ,stirling1 who forfeited his life at ,edinburgh soon after the ,restoration4 ,on the other side1 the principal speakers were ,cromwell himself1 and ,general ,lambert17#b7 who1 like many other of the parliamentary officers1 was a preacher1 as well as a soldier47#c7 ,some of ,cromwell's chaplains7#d7 are also represented to have taken a share in the discussion1 along with the ,rev4 ,hugh ,binning4 ,cromwell1 it is said1 was struck with the fearlessness and ability of so young a minister4 8,who is that learned and bold young man80 said he4 ,when he was told his name was ,binning1 he replied1 8,he has bound well4 ,but10 he added1 putting his hand1 at the same time1 to his sword1 8this will loose all again40 ,in his ,memoirs of the ,life of ,dr4 ,john ,owen1 ,mr4 ,orme adverts to this anecdote regarding ,binning1 simply on the authority of a note in the ,biographia ,scoticana4 ,he does not seem to have been aware that1 beyond this note1 there was any evidence to produce1 that such a meeting as has now been described1 was ever actually held4 ,but he observes1 8,there is nothing improbable in the meeting1 and ,cromwell's pun quite accords with other anecdotes of his conversation407#e7 ,the part which ,mr4 ,binning is reported to have acted on this occasion1 was no less characteristical of him4 ,he was a very able disputant4 ,but when giving utterance to his feelings1 or expressing his sentiments1 he was sometimes led to employ strong language47#f7 ,the following account of the object and result of the meeting at ,glasgow is that which is given by ,sir ,james ,balfour--8,oliver ,cromwell1 with his army1 being at this tyme in ,glasgow1 had a conference with #h ministers1 anent the lawfulness of his engagement against this countrey and kingdome4 ,he gave them some papers1 wich they anssuered extempore1 and proued to his face his periurey and breach of couenant and leauge1 and his sinfull rebellion and murther1 contrair to the expresse word of ,god1 and leauge and couenant suorne by himselue1 and most of his complices4 ,he toke the morrow at #c in the afternoone to his furder conference with them1 and maney of his cheiffest officers did openly acknowledge1 they were conuinced in reson1 and neuer till now1 did see the weekness of ther auen grounds4 ,in place of keiping the appoynted meitting1 7seing a fyre to begin to kindle amongest his auen17 about midnight1 that same day1 he commands all his armey presently to march1 wnder the paine of death1 backe towardes ,edinburghe1 and empties all his garisons be west ,linhthgow1 sends his horses towardes the border1 and with grate haist1 with his footte returns to ,edinburgh and ,leith1 and is now bussie in repairring the breaches of ,edinburgh castle407#g7 ,we are informed1 that a ,report of the whole proceedings which took place on this occasion1 was drawn up by ,principal ,gillespie1 and ,mr4 ,james ,guthrie4 7#h7 ,but whether that ,report is now in existence or not1 or was ever printed1 the writer has not been able to ascertain4 ,the invasion of ,scotland1 which was one of the charges brought against ,cromwell1 was condemned by ,lord ,fairfax1 the commander in chief of the parliamentary forces4 ,he looked upon it as an infraction of the ,solemn ,league and ,covenant1 which had been very generally subscribed in ,england1 as well as in ,scotland4 ,feeling alarm at this1 the ,council of ,state appointed ,cromwell1 ,lambert1 ,harrison1 ,st ,john1 and ,whitelocke to converse with him1 with a view1 if possible1 to overcome his scruples4 ,but after a long interview1 ,fairfax remained unmoved by their arguments1 and expressed his determination to resign his commission rather than proceed to ,scotland with the army1 which was preparing to act against that part of the kingdom4 ,as he adhered firmly to this resolution1 he was deprived of his commission1 and ,cromwell was appointed to succeed him4 ,whitelock7#i7 has furnished us with an account of what passed at the interview1 which he and his friends had with ,lord ,fairfax4 ,the views expressed by the different parties1 therefore1 as ,whitelock has recorded them1 will enable any one to form1 it is conceived1 a tolerably correct idea of the nature of the discussion which took place at ,glasgow1 when the same point was one of the questions at issue1 and when two of the principal speakers were the very individuals who had previously argued the matter with ,fairfax4 ,the letters which passed between ,cromwell1 and ,colonel ,dundas1 the governor of ,edinburgh ,castle will likewise assist us to conjecture what may have been advanced on both sides on the occasion in question1 at ,glasgow4 ,some ,scottish clergymen had taken refuge there after the battle of ,dunbar4 ,it was to them principally1 through ,colonel ,dundas1 that ,cromwell addressed himself4 ,the letters were printed at the time4 ,on examining them1 it will be perceived1 that the invasion of ,scotland1 and the other offences with which ,cromwell and his party were charged at ,glasgow1 formed in this instance likewise1 grounds of accusation on the one hand1 and called forth a vindication on the other4 ,in ,hume's opinion the letters written by the parliamentary general are 8the best of ,cromwell's wretched compositions that remain407#aj7 ,but ,mr4 ,orme says of them1 8,from their phraseology1 ,i strongly suspect then to have been the production of ,owen's pen407#aa7 ,one of the letters1 dated ,september #i1 #afcj1 addressed to 8,the ,honourable the ,governor of the ,castle of ,edinburgh10 and signed by 8,o ,cromwell10 contains this passage--8,the ministers in ,england are supported1 and have liberty to preach the gospell1 though not to raile1 nor under pretence thereof to overtop the civill power1 or debase it as they please4 ,no man hath been troubled in ,england or ,ireland for preaching the gospell1 nor has any minister been molested in ,scotland since the coming of the army hither4 ,the speaking truth becomes the ministers of ,christ4 ,when ministers pretend to a glorious reformation1 and lay the foundation thereof in getting to themselves worldly power1 and can make worldly mixtures to accomplish the same1 such as their late agreement with their king1 and hopes by him to carry on their designe1 they may know1 that the ,sion promised and hoped for will not be built with such untempered mortar4 ,as for the unjust invasion they mention1 time was1 when an army of ,scotland came into ,england1 not called by the supreame authority4 ,we have said in our papers with what hearts and upon what accompt we came1 and the ,lord hath heard us1 though you would not1 upon as solemn an appeal as any experience can parallell4 ,and although they seem to comfort themselves with being the sons of ,jacob1 from whom 7they say7 ,god hath hid his face for a time1 yet it's no wonder1 when the ,lord hath lifted up his hand so eminently against a family1 as he hath done so often against this1 and men will not see his hand1 if the ,lord hide his face from such1 putting them to shame1 both for it1 and their hatred at his people1 as it is this day4 ,when they purely trust to the sword of the ,spirit1 which is the word of ,god1 which is powerfull to bring down strongholds and every imagination that exalts itself1 which alone is able to square and fitt the stones for the new ,jerusalem1 then and not before1 and by that meanes and no other1 shall ,jerusalem1 7which is to be the praise of the whole earth17 the city of the ,lord be built1 the ,sion of the ,holy ,one of ,israel407#ab7 ,this letter was answered on the same day1 and in the following terms1 by the ,governor of the ,castle4 8,my ,lord1--,yours ,i have communicate to those with me1 whom it concerned1 who desire me to return this answer1 that their ingenuitie in prosecuting the ends of the covenant1 according to then vocation and place1 and adhering to then first principles1 is well known1 and one of their greatest regrates is1 that they have not been met with the like1 when ministers of the gospel have been imprisoned1 deprived of their benefices1 sequestrate1 forced to flee from their dwellings1 and bitterly threatned1 for their faithful declareth the will of ,god against the godless and wicked proceedings of men that it cannot be accounted an imaginary fear of suffering in such1 as are resolved to follow the like freedom and faithfulness in discharge of their master's message1 that it savours not of ingenuitie to promise liberty of preaching the gospel1 and to limit the preachers thereof1 that they must not speak against the sins and enormities of civill powers1 since their commission carryeth them to speak the word of the ,lord unto1 and to reprove the sins of persons of all ranks from the highest to the lowest1 that to impose the name of railing upon such faithfull freedom was the old practice of malignants against the ministers of the gospell1 who laid open to people the wickedness of their ways1 that they should not be ensnared thereby2 that their consciences bear them record1 and all their hearers do know1 that they meddle not with civill affairs further than to hold forth the rule of the word1 by which the straightnes and crookednes of men's actions are made evident4 ,but they are sorry1 that they have just cause to regrate1 that men of meer civill place and employment should usurp the calling and employment of the ministry1 to the scandall of the reformed kirks1 and particularly in ,scotland1 contrary to the government and discipline therein established1 to the maintenance whereof1 you are bound by the solemn league and covenant4 ,thus far they have thought fitt to vindicate their return to the offer in ,colonell ,whalley's letter4 ,the other part of yours1 which concerns the public as well as them1 they conceive that all have been answered sufficiently in the public papers of the state and kirk4 ,onely1 to that of the successe upon your solemn appeal1 they say again1 what was said to it before1 that they have not so learned ,christ1 as to hang the equity of their cause upon events2 but desire to have their hearts established in the love of the truth in all the tribulations that befall them407#ac7 ,other letters followed these previous to the surrender of the ,castle4 ,from them1 and the public papers of the time1 we discover that the ,english army justified their invasion of ,scotland and their oppressive treatment of their opponents1 in ,scotland and ,ireland1 by representing that their part of the kingdom had been previously invaded from ,scotland2 that the presbyterian party was friendly to monarchy2 that that party had interfered with their attempts to reform the government of ,england1 and declared against them as sectaries2 and that a second invasion of ,england by the ,scottish nation was known to have been contemplated4 ,on the other hand1 it was affirmed that the invasion of ,england1 by the ,marquis of ,hamilton1 had been always disapproved of1 and opposed by those who were now in power in ,scotland2 that in taking up arms against the people of ,scotland1 the ,english were proclaiming themselves the enemies of those who had formed a covenant with them1 and helped them in the day of their distress2 and that although the necessity or lawfulness of a war with ,england1 in present circumstances1 had never been determined upon1 nor been even discussed either in parliament or in the assembly1 there could be no doubt a design was formed to overturn both the civil and ecclesiastical institutions of the northern part of the island1 and make it a mere province of ,england4 ,richard ,baxter felt the warmest sympathy at this period with the ,scottish people1 and with his usual intrepidity and honesty1 openly arraigned the conduct of his countrymen for invading ,scotland4 ,binning1 and the ablest of his friends1 could not have pled their own cause in the presence of ,cromwell1 and his officers1 with greater power and eloquence1 than he did for them1 with the parliamentary soldiers and others1 over whom he possessed any influence4 8,when the soldiers were going against the king and the ,scots10 says he1 8,i wrote letters to some of them to tell them of their sin1 and desired them at last to begin to know themselves4 ,they were the same men who had boasted so much of love to all the godly1 and pleaded for tender dealing with them1 and condemned those that persecuted them1 or restrained their liberty1 who were now ready to imbrue their swords in the blood of such as they acknowledged to be godly2 and all because they dared not be as perjured1 or disloyal1 as they were4 ,some of them were startled at these letters1 and thought me an uncharitable censurer1 who would say that they could kill the godly1 even when they were on the march to do it2 for how bad soever they spoke of the cavaliers 7and not without too much desert as to their morals71 they confessed1 that abundance of the ,scots were godly men4 ,afterwards1 however1 those that ,i wrote to better understood me40 8,at the same time1 the ,rump1 or ,commonwealth1 which so much abhorred persecution1 and were for liberty of conscience1 made an order that all ministers should keep certain days of humiliation1 to fast and pray for their success in ,scotland2 and that we should keep days of thanksgiving for their victories2 and this upon pain of sequestration so that we all expected to be turned out2 but they did not execute it upon any1 save one1 in our parts4 ,for myself1 instead of praying and preaching for them1 when any of the committee or soldiers were my hearers1 ,i laboured to help them to understand what a crime it was to force men to pray for the success of those who were violating their covenant and loyalty1 and going1 in such a cause1 to kill their brethren1--what it was to force men to give ,god thanks for all their bloodshed1 and to make ,god's ministers and ordinances vile1 and serviceable to such crimes1 by forcing men to run to ,god on such errands of blood and ruin1--and what it is to be such hypocrites as to persecute1 and cast out those that preach the gospel1 while they pretend the advancement of the gospel1 and the liberty of tender consciences1 and leave neither tenderness nor honesty in the world1 when the guides of the flocks1 and preachers of the gospel1 shall be noted to swallow down such heinous sins4 ,my own hearers were all satisfied with my doctrine1 but the committee men looked sour1 yet let me alone407#ad7 ,with regard to ,binning's own opinion of those whom he calls 8our enemies the invaders10 we find that expressed in his ,case of ,conscience4 8,they think themselves10 says he1 8godly and righteous1 yet are not purged from their filthiness4 ,they are given up to strong delusions to believe lies2 and there is no lie greater than this1 that they are a godly party1 in a godly cause and way4 ,they wipe their mouth after all their bloodshed1 and say1 ,i have done no evil4 ,they wash their hands1 as ,pilate1 as if they were free of the blood of those just men1 whose souls cry under the altar407#ae7 ,like his friend ,principal ,gillespie1 however1 ,binning appears to have kept up an amicable intercourse with some of the ,independents in the army of the ,commonwealth4 ,he even gave the use of his church to the chaplain attached to ,colonel ,overtoun's regiment1 and not only went himself to hear him preach1 but exhorted his people likewise to do so4 ,such conduct1 on his part1 will be viewed differently by different people4 ,it will be condemned by those who are servilely attached to their own particular communion1 and disposed to extend the line of separation between themselves and others1 even beyond the limits prescribed by their own canonical rules2 but it will be approved of by all whose charity is not bounded by their own narrow pale2 who1 when they agree with others respecting the fundamental doctrines of religion1 would grant to them1 as to smaller matters1 the toleration they claim for themselves2 and who1 withal1 believe1 that much of that asperity and jealousy which disturb the peace1 and sully the character of the ,christian world1 would in all likelihood be destroyed and prevented1 were they1 who unhappily are separated from one another by names and forms1 to become better acquainted with each other's principles1 and each other's feelings4 ,binning was blamed by some of his brethren for his liberality4 ,the part he had acted was brought under the consideration of one of the inferior church courts4 ,he endeavoured to justify himself1 and to show that he had done nothing inconsistent either with his ,christian or his ministerial character4 ,but not succeeding in the attempt1 with true ,christian forbearance1 he expressed his desire to avoid giving offence to his brethren1 and intimated his willingness that his conduct in similar cases should henceforward be regulated by their wishes47#af7 ,as a proof of the influence which1 along with ,cromwell1 some of the independent chaplains in his army possessed over a number of the ,scottish clergy1 it has been asserted that it was owing to them that a change was effected in some of the forms of the presbyterian mode of worship4 8,it is very observable10 it has been said1 8that all the presbyterian ministers in ,scotland made use of the ,christian forms of the ,lord's ,prayer1 ,creed1 and ,doxology1 until ,oliver's army invaded ,scotland1 and the independent chaplains in that army thought their own dispensation was above that of ,geneva4 ,upon this1 such of the presbyterians as would recommend themselves to the ,usurper1 and such as had his ear1 forbore those forms in the public worship1 and by degrees they fell into desuetude407#ag7 ,the friendship which thus subsisted between some of the ,english independent ministers1 and some of the ,scottish clergy1 during the time that the parliamentary army was in ,scotland1 has been differently accounted for4 ,it has been inferred that a number of the ,protesters were 8somewhat favourable to ,independency1 among the chief of whom was ,mr ,patrick ,gillespie407#ah7 ,on the other hand1 it has been supposed1 that some of the ,independent clergy had no decided objection to presbyterianism1 in the form in which that system of ecclesiastical polity existed in ,scotland4 ,dr4 ,owen1 in particular1 has been said to have expressly declared this2 nay1 that he would have thought it an honour to sit as a member in one of her ,assemblies47#ai7 ,there can be no doubt that the differences betwixt some of the ,presbyterians and the ,independents1 were not originally so great as these were afterwards discovered to be1 between persons distinguished by the same names4 ,they professed to believe the same great doctrines1 and conscientiously preached them2 and they differed only in regard to their mode of church government4 ,but even in regard to this1 some of the earlier ,independents were far from differing widely from their presbyterian brethren4 ,the ,rev4 ,charles ,herle1 who1 after the death of ,dr4 ,twisse1 was made prolocutor in the ,westminster ,assembly1 has been represented to have said1 8,the difference between us1 and our brethren who are for independency1 is nothing so great as some may conceive2 at most1 it does but ruffle the fringe1 not any way rend the garment of ,christ4 ,it is so far from being a fundamental1 that it is scarce a material difference407#bj7 ,we are informed that ,richard ,baxter was likewise accustomed to observe1 that 8if all the ,presbyterians had been like ,mr4 ,marshall1 and the ,independents like ,mr4 ,burroughs1 their differences might easily have been compromised407#ba7 ,the only part of the country in which any ministers connected with the ,church of ,scotland appear to have separated from it1 and joined themselves to the ,independents was the town or county of ,aberdeen4 ,a small work on ,independency1 bearing the title of 8,a ,little ,stone out of the ,mountain1 or ,church ,order briefly opened10 which was written by ,nicholas ,lockyer1 who accompanied the ,english army to ,scotland1 was printed at ,leith in #afeb4 ,this was replied to1 in a work from the pen of ,james ,wood1 professor of theology in ,st4 ,andrews1 which was printed at ,edinburgh in #afed4 ,the title of ,professor ,wood's publication is1 8,a ,little ,stone pretended to be out of the ,mountain1 ,tried1 and ,found to be a ,counterfeit10 c4 ,in that work1 ,wood animadverts upon a letter from 8the new ,independents of ,aberdene10 dated ,may #afeb1 and laments that 8some of them had been for some years ministers0 of the ,established church47#bb7 ,it is singular enough1 that in a memoir of that unhappy man1 ,archbishop ,sharp1 which was published in his own lifetime1 and dedicated to himself1 it is stated that ,provost ,jaffrey1 who afterwards became a ,quaker1 was known to declare that ,sharp 8was the first man who had confirmed him in the way of ,independency407#bc7 ,along with other circumstances1 the disunion which prevailed throughout the church1 and the causes which gave rise to it1 must have had a tendency to mitigate the hostility with which the ,protesting clergy regarded the army of ,cromwell in general1 and the effect1 at the same time1 of recommending them to him1 and his adherents4 ,the ,protesters doubted the sincerity of ,charles4 ,though he had subscribed their covenant1 they were persuaded he had no real attachment to their church4 ,they were of opinion1 that1 were he once firmly seated on the throne1 their civil and religious liberties would be alike endangered4 ,so far1 therefore1 could they sympathize with the parliamentary general1 and the soldiers whom he commanded1 in their opposition to their monarch4 ,the ,protesters drew off from the army1 which after the battle of ,dunbar was embodied1 with the concurrence of the king1 the parliament1 and the commission of the church1 for the defence of the monarchy1 and the liberation of ,scotland4 ,this army was recruited with men of every description4 ,numerous commissions in it were given to known malignants4 ,the success of an army so constituted1 the ,protestors thought1 was to be dreaded rather than wished for4 ,binning and others declared they could not even pray for its success47#bd7 ,here was another point1 in regard to which they and the invading army must have felt sympathy with one another1 and which must have materially altered their relative position1 leading them to assume such an equivocal attitude1 that it must have been difficult1 even for themselves1 to determine whether they were more the friends or the foes of each other4 ,injustice1 however1 has been done to the ,protesters1 by representing them to have been republicans4 ,this was by no means their character as a body1 whatever may have been the opinions of individuals among them4 ,one of the most active and able of them1 was the unfortunate ,mr4 ,james ,guthrie1 minister of ,stirling4 ,though he was executed after the ,restoration1 for his conceived disloyalty1 in opposition1 it is believed1 to the personal wishes of the king1 he never abjured his lawful prince4 ,he wished the royal prerogative to be limited by law1 as it afterwards was at the ,revolution1 but he did not wish it to be abolished4 ,at great personal hazard1 ,guthrie maintained a public disputation on the subject of the royal authority1 in the church of ,stirling1 with the noted ,hugh ,peters one of ,cromwell's chaplains1 and in the presence of a number of the parliamentary officers4 ,and in the same place1 and near the same period1 he showed himself to be a staunch presbyterian1 by engaging in a public discussion7#be7 with ,mr4 ,j4 ,brown1 an ,anabaptist1 who was chaplain to ,colonel ,fairfax's regiment4 ,in his speech at his trial1 he declared his loyalty in the strongest possible terms1 and made the following touching1 though unavailing1 appeal to his judges4--8,albeit1 it does become me to adore ,god in the holiness and wisdom of his dispensations1 yet ,i can hardly refrain from expressing some grief of spirit1 that my house and family should not only be so many months together cessed1 by a number of ,english soldiers1 and myself kept from the pulpit1 for preaching and speaking against the ,tender1 and incorporating this nation in one commonwealth with ,england1 and that ,i should thereafter1 in time of ,oliver ,cromwell his usurping the government to himself1 under the name of ,protector1 be delated by some1 and challenged by sundry of his council in this nation1 for a paper published by me1 wherein he was declared to be an usurper1 and his government to be usurpation1 that ,i should have been threatened to have been sent to the court1 for writing a paper against ,oliver ,cromwell his usurping the crown of these kingdoms1 that ,i should have been threatened with banishment for concurring in offering a large testimony1 against the evil of the times1 to ,richard ,cromwell his council1 immediately after his usurping the government1 ,i say1 my lord1 it grieves me1 that1 notwithstanding of all those things1 ,i should now stand indicted before your lordships as intending the eradicating and subverting of the ancient civil government of this nation1 and being subservient to that usurper in his designs4 ,the ,god of heaven knows that ,i am free of this charge1 and ,i do defy all the world1 allowing me justice and fair proceeding1 which ,i hope your lordships will1 to make out the same against me407#bf7 ,from the ,case of ,conscience and from some expressions which ,binning uttered under strong excitement1 and which were repeated to ,principal ,baillie17#bg7 it would appear that his loyalty was somewhat shaken by the passing of the public resolutions1 after the battle of ,dunbar if not before that time1 by a conviction of the dissimulation of the king4 ,he probably thought1 with the framers of the western remonstrance17#bh7 in which he seems to have concurred1 that they would not be justifiable in fighting for ,charles1 without some additional security being provided for the maintenance of their religious privileges1 and unless some adequate restraint were imposed upon the exercise of the royal authority4 ,his dread of arbitrary power is strongly expressed in the ,case of ,conscience 8,the plea of necessity10 says he17#bi7 8is but a pretence to cover some design1 that under its specious and plausible covering1 the power of the land may be engrossed in the hands of malignants1 and so by this means1 all power and trust may return1 as the rivers to the sea or fountain1 as they judge the king1 that so1 in his person1 there may be established an unlimited and arbitrary power40 ,that ,binning was the author of the ,case of ,conscience cannot reasonably be doubted4 ,i4 ,it was published1 in #afic17cj7 under the name of 8,mr4 ,hugh ,binning1 sometime ,professor of ,philosophie in the ,universitie of ,glasgow1 and thereafter minister of ,god's word at ,goven40 ,nor1 so far as can be ascertained1 was it denied to be his by any person1 at the time of its publication4 ,it was printed in ,holland1 and although1 as has been objected to it1 it has not attached to it the name of the printer1 nor the name of the place where it was printed1 neither have 8,the ,apologeticall ,relation10 8,the ,true ,non ,conformist10 8,the ,apology for1 or ,vindication of1 ,oppressed ,persecuted ,ministers10 8,the ,history of the ,indulgence10 8,rectius ,instruendum10 8,the ,hind ,let ,loose10 and various other works by ,scottish writers1 which1 for obvious reasons were printed abroad1 after the ,restoration4 ,in his dying ,testimony1 however1 it is declared by ,mr4 ,robert ,smith1 a graduate of ,groningen1 that the ,rev4 ,james ,kid1 who was subsequently minister of ,queensferry1 was sent to ,holland by the ,society people to superintend the printing of the ,sanquhar ,declaration of #afib1 and 8,mr4 ,hugh ,binning's piece against association10 that ,mr4 ,kid was imprisoned for this for a considerable time in ,holland1 and that after he obtained his liberty1 he and ,kid studied for one session together at the ,university of ,utrecht47#ca7 ,,ii4 ,it seems almost certain that the manuscript must have been obtained from the widow of the author1 or from his son1 both of whom were living when the pamphlet first appeared1 and both of whom were intimately connected with the ,society people4 ,at a general meeting of the ,society people at ,edinburgh1 #bhth ,may1 #afhc1 8,it was resolved that ,mr4 ,john ,binning should be desired to wait upon a school1 for teaching some young men1 and for his pains he was to have twenty five pounds ,scots per ,quarter4 ,according to this resolution1 ,mr4 ,binning did teach ,latin to some of these young men for some time407#cb7 ,and in a letter from the ,rev4 ,james ,renwick1 to ,sir ,robert ,hamilton of ,preston1 dated ,sept #bfth1 #afhc1 and printed from the original1 he says1 8,likeways1 according to your direction1 ,i challenged ,mrs4 ,binning upon her intimacie with your sister1 but she says there is noe ground for it1 and ,i think not such as your honour apprehends4 ,as also ,i challenged her upon the commendation she gave ,jo ,wilsone1 in her letter unto you1 but she says she had not then seen his testimonie1 and was sorrie when she saw it1 it was so contrary both to her thoughts1 and to her commendation of him407#cc7 ,this letter is curtailed in the printed collection of ,renwick's ,letters17#cd7 and the passage in it1 which refers to ,mrs4 ,binning1 is only partially quoted by ,john ,howie of ,lochgoin1 in a note to ,shields' ,faithful ,contendings47#ce7 ,,iii4 ,a copy of the original manuscript is at present in my possession1 belonging to ,david ,laing1 ,esq41 ,edinburgh1 which1 so far as one can judge from the orthography and hand writing1 must have been written near the time of the author4 ,it formed part of a collection of papers chiefly of that period1 of which some are docketed by ,sir ,archibald ,johnston of ,warriston4 ,it is entitled 8,the ,tractat1 proving that there is still a ,maligt ,party1 and that wee should not associate with them1 written in ,januar #afea04 ,the writer of the ,life of ,binning was of opinion that as 8,mr4 ,binning died in the year #afec1 and the pamphlet was not published till the year #afic01 some of the ,protesters would have published it1 in the course of that period1 8had they known that ,mr ,binning was the author of it40 ,but various circumstances may have occurred to prevent its being made public at an earlier period4 ,and although it was not printed1 it may have been read by many in manuscript4 ,i cannot but think1 though he has mistaken the ,christian name of the author1 that it is to ,hugh ,binning's ,case of ,conscience1 that ,samuel ,colvill1 the ungodly son of a pious mother1 alludes1 in that mass of ribaldry and indecency1 8,the ,whigs ,supplication10 when describing the library of the ,covenanters1 he says1 8,some reads the cases of ,richard ,binning07#cf7 ,this mock poem of ,colvill was printed for the first time in the year #afha1 but according to the poet's own statement1 it was circulated in ,,ms previous to this47#cg7 ,,iv4 ,the views of ,binning are known to have accorded with the general strain of the ,case of ,conscience4 ,the object of his tractate was to expose and counteract the purposes and proceedings of the ,resolutioners4 ,this was likewise ,binning's object in the part he acted1 on different occasions1 in the presbytery of ,glasgow4 ,in the ,minutes of that ecclesiastical court1 he is always found opposed to the ,resolutioners1 and co operating with ,principal ,gillespie1 and the other ,protesters4 ,this will account for the tone in which ,baillie speaks of him4 8,behold10 says he in a letter from ,perth1 #b;d ,january1 #afea1 8the next presbytery day1 when ,i am absent1 ,mr4 ,patrick ,gillespie causes read again the ,commission's letter1 and had led it so1 that by the elders' votes1 the men of greatest experience and wisdom of our presbytery were the two youngest we had1 ,mr4 ,hugh ,binning and ,mr4 ,andrew ,morton407#ch7 ,the following fact proves that the opponents1 as well as the friends1 of ,binning in the presbytery1 knew him to be decidedly averse to the public resolutions4 ,on the #bhth of ,may1 #afea1 ,mr4 ,patrick ,gillespie1 ,mr4 ,john ,carstairs1 and ,mr4 ,hugh ,binning were chosen by the presbytery to be their representatives at the ensuing ,general ,assembly4 ,but ,mr4 ,robert ,ramsay1 and the other ,resolutioners who were present1 protested against their election1 on the ground that they had not received notice of what was intended to be done1 that ,mr4 ,gillespie and ,mr4 ,binning were opposed to the public resolutions in ,church and ,state1 and that the commission of the ,church might yet give them some directions as to this matter4 ,accordingly1 when the ,assembly met at ,st ,andrews1 from protesting against which as an illegal ,assembly1 the ,protesters derived their name1 among the numerous commissions which were objected to on that occasion1 were those of ,mr4 ,patrick ,gillespie and ,mr4 ,hugh ,binning the ,resolutioners in the presbytery having1 it appears1 made a different appointment of commissioners1 at a meeting of their own47#ci7 ,so much opposed1 indeed1 was ,binning to the public resolutions that we find him1 on the #bjth of ,june #afea1 protesting against the insertion of a letter1 from the ,commission of the ,church regarding them1 in the presbytery ,minutes4 ,and on the #bjth of ,august1 we in like manner perceive him voting against the registration1 in the ,minutes of the presbytery1 of various ,acts of the ,assembly1 which had met at ,st4 ,andrews and ,dundee1 in ,july1 #afea 8because yet were sinful in themselves1 and came from an unlawful and null assemblie407#dj7 ,but this is not all ,binning wrote4 8,some ammadversions upon a paper entituled1 no separation from the armie1 c40 ,these1 it is believed1 were never printed4 ,the manuscript copy1 which ,i have perused1 is in the hand writing of ,mr4 ,david ,anderson1 the clerk1 or amanuensis of ,sir ,archibald ,johnston of ,warriston1 who has written on it with his own hand1 8,mr ,h ,binny his reply to ,m ,d ,dickson40 ,the title itself of the manuscript indicates the views of the author4 ,but the summary of its style and reasoning1 and those of the ,case of ,conscience1 is very evident4 ,although he was thus led under an imperative sense of duty1 to enter the lists of controversy with ,mr4 ,david ,dickson1 who was now ,professor of ,theology in the ,university of ,edinburgh1 but who at the time of the induction of the author1 being a member of the presbytery1 had presided at his ordination1 it is pleasant to observe1 that even when expressing himself most strongly1 ,binning treats his former colleague in the ,university of ,glasgow1 with uniform courtesy and respect4 ,in one place he says1 8,if ,i knew not the integritie of the writter1 ,i could hardlie spare a hard censure of him1 either for dissembling what he knowes1 or not reading what he condemns4 ,but ,i will think neither1 but rather that he is too confident of his own assertion40 ,in another place he exclaims1 8,alas6 should a divine speak so8 ,if a carnall polititian had said it1 ,i had not thought it strange1 but a godlie tender man to speake in these terms40 ,should it be asked how this manuscript has not formed a part of the present collection of the works of the ,author1 the reason is simply this3 ,it was not conceived that the degree of interest felt at this distant period1 in the controversy to which it relates1 would warrant its publication1 and more particularly as any one1 wishing to obtain a knowledge of the principles and the policy which it advocates1 may be gratified1 by consulting some of the numerous pamphlets and manifestoes1 which were printed at the time4 ,along with the ,case of ,conscience1 the present edition of the works of the ,author includes the 8,treatise of ,christian ,love10 first printed at ,edinburgh in #agdc1 and 8,several ,sermons upon the most ,important ,subjects of ,practical ,religion10 which were printed for the first time at ,glasgow in #agfj4 ,neither of these is contained in the quarto edition of ,binning's works that was published in #agfh1 at ,glasgow4 ,that was a mere reprint of the edition of #agce1 which issued from the ,edinburgh press4 ,in his ,address to the ,reader1 the publisher of the ,treatise on ,christian ,love says1 8,this treatise1 with a great number of excellent sermons1 preached by this able minister of the gospel1 many of which have never been printed1 in a manuscript in folio1 was found in the late ,reverend ,mr4 ,robert ,woodrow1 minister of ,eastwood1 his library40 ,the editor of the ,practical ,sermons1 however1 informs us1 in his preface1 that the manuscript from which the 8elegant and judicious treatise of ,christian ,love was first printed10 was in his hand47#da7 ,and he adds1 8,as ,mr4 ,wodrow wrote large collections upon the lives of our most eminent ,reformers1 which he designed to publish if he had lived longer1 so the ,lives and ,letters of ,mr4 ,john ,knox1 who was commonly styled the ,reformer1 is now preparing for the press1 to which will be added some of his essays on religious subjects1 never before printed4 ,if the publication of ,mr4 ,knox's life be duly encouraged1 some more lives of other ministers in that period will be transcribed and revised1 for the benefit of the public1 who desire to have them printed407#db7 ,hence we are led to conclude1 that those additional works of ,binning found their way to the press through the ,rev4 ,robert ,wodrow1 minister of ,eastwood1 the son and successor of the historian4 ,the preface to the ,practical ,sermons is dated 8,brousterland1 ,sept #abth1 #agfj40 ,this is the name of a place in the parish of ,kilbride1 in the county of ,lanark1 to which it has been ascertained the son of the historian retired1 for a short time1 after resigning his cure in the year #ageh4 ,i observe1 likewise1 that a letter now before me1 written in the year #ahjf1 by the ,rev4 ,dr4 ,james ,wodrow1 minister of ,stevenston1 the youngest son of the historian1 and addressed to the ,rev4 ,dr4 ,robert ,finlay1 of the ,university of ,glasgow1 contains a statement1 which1 in the absence of more direct evidence1 may be referred to1 as furnishing us with some other grounds for believing that the anonymous writer of the 8,brousterland0 preface was the retired minister of ,eastwood4 ,the statement is1 that the writer of the letter1 who was much younger than his two brothers1 the ministers of ,tarbolton and ,eastwood1 had 8heard0 that they 8had some thoughts of publishing ,buchanan and ,knox's ,lives10 written by their father4 ,it is to be regretted that none of ,binning's writings were published by himself1 or in his own lifetime4 ,the indulgence of the reader is on this account justly claimed for them4 ,we cannot be certain that the author's meaning has been always correctly expressed4 ,and every one accustomed to composition must be aware1 that in transcribing1 or revising what has been previously written1 even with some degree of care1 the change of a single expression1 or the insertion of an additional word1 or the transposition of a solitary clause in a sentence1 often makes the meaning of the writer infinitely clearer1 and gives a new character altogether to his style4 ,but we ought also to bear in mind1 that the following sermons were prepared for a country audience1 and that they were the ordinary weekly production of a very young clergyman1 struggling with bad health1 and burdened with the performance of various other arduous duties4 ,many1 ,i have no doubt1 will think this apology for the author unnecessary4 ,the facts now stated1 however1 when taken into consideration1 must increase their admiration of ,binning1 his copiousness1 his variety1 both in regard to matter and style1 the beauty of his imagery1 the grandeur of his conceptions1 his felicitous application of the language of scripture1 being all the more wonderful1 when viewed in connexion with the unfavourable circumstances in which his sermons were composed4 ,the discourses of ,binning are unquestionably a very favourable specimen of the talents and learning1 as well as of the piety of the clergy of ,scotland in his day4 ,at the same time1 that class of men have not had justice done to them4 ,adopting the tone of their persecutors1 it was long the practice of court sycophants1 and others1 to ridicule and calumniate them4 ,their sermons were burlesqued1 sometimes through ignorance1 and sometimes through malice4 ,many of them were printed from the notes1 or imperfect recollections of pious but illiterate persons4 ,and if a minister was known to possess any portion of eccentricity1 absurd sayings were invented for him1 and when1 at any time1 a singular statement1 or an uncouth expression1 was heard to proceed from him1 it was seized upon with avidity1 treasured up1 and repeated as an illustration of the kind of preaching that was common among the ministers of his church4 ,it is almost inconceivable1 therefore1 how many1 even among the intelligent classes of society1 in the present day1 have been led1 most unwarrantably1 to form their estimate of the literary qualifications of the ministers of ,scotland1 in the seventeenth century1 from the grotesque 8,pockmanty ,sermon0 of the ,rev4 ,james ,row1 minister at ,monnivaird and ,strowan1 from ,hobbes's ,behemoth1 from the unpolished1 unauthenticated7#dc7 discourses of some of the field preachers1 or from that collection of profanity and obscenity entitled 8,scotch ,presbyterian ,eloquence ,display'd407#dd7 ,bishop ,hall bears honourable testimony to the character and professional accomplishments of the ministers of ,scotland1 in the early part of the seventeenth century4 ,in a sermon preached by him in ,london1 on ,easter ,monday1 #afah1 he says1 8,for the northern part of our land1 beyond the ,tweed1 we saw not1 we heard not1 of a congregation without a preaching minister1 and though their maintenance generally hath been small1 yet their pains have been great1 and their success answerable4 ,as for the learning and sufficiency of those preachers1 whether prelates or presbyters1 our ears were for some of them sufficient witnesses2 and we are not worthy of our ears1 if our tongues do not thankfully proclaim it to the world40 ,when we approach somewhat nearer the time of ,binning1 we can point1 in the ,church of ,scotland1 to such men as ,robert ,leighton1 who was then the ,presbyterian minister of the parish of ,newbottle1 and to ,alexander ,henderson1 minister of the parish of ,leuchars1 in the county of ,fife1 men who would have done honour to any ,protestant church in ,europe4 ,nothing need be said of the piety and eloquence of ,leighton1 whose name has been preserved from obscurity1 by his subsequent elevation to the episcopal chair1 and the publication of his admirable writings4 ,the name of ,henderson may not be so familiar to some4 ,but what says an ,english historian of him8 8,alexander ,henderson1 the chief of the ,scottish clergy in this reign1 was learned1 eloquent1 and polite1 and perfectly well versed in the knowledge of mankind4 ,he was at the helm of affairs in the ,general ,assemblies in ,scotland1 and was sent into ,england in the double capacity of a divine and plenipotentiary4 ,he knew how to rouse the people to war1 or negotiate a peace4 ,whenever he preached1 it was to a crowded audience1 and when he pleaded or argued1 he was regarded with mute attention407#de7 ,mr4 ,william ,guthrie1 minister of ,fenwick in the county of ,ayr1 was another of ,binning's contemporaries4 ,his memory1 like that of other ,scottish ministers of that century1 has suffered from his name having been attached to sermons falsely said to be his1 at least in the form in which they have been printed4 ,let any person1 however1 of unsophisticated taste and true piety read 8,the ,christian's ,great ,interest10 which was the only work published by ,guthrie himself1 and it will not surprise him that a church1 which had many such village pastors1 should have fixed itself in the affections of the nation at large1 and that instructed by such men1 the humblest classes of the community should have had so much religious knowledge1 as ,bishop ,burnet7#df7 somewhat reluctantly admits they possessed4 ,the wife of ,wodrow the historian was the granddaughter of ,william ,guthrie47#dg7 ,in his ,analecta1 ,wodrow says1 it was well ordered that ,mr4 ,guthrie died in ,angus1 8for his congregation would have idolized his grave had he died among them40 ,he also mentions that his ,treatise was highly valued by ,queen ,mary1 who caused it to be translated into the ,french language1 and to whom it had been presented by ,mr4 ,william ,carstares1 chaplain to ,william ,,iii1 and afterwards ,principal of the ,university of ,edinburgh1 that ,archbishop ,tillotson commended it as one of the best written books in the language1 and that ,dr ,john ,owen declared1 he valued it so highly1 he had made it his vade mecum47#dh7 ,contrary to the general belief1 the ministers of ,scotland1 in ,binning's time1 not only included among them many individuals1 who were highly esteemed on account of their talents1 literature1 and piety1 but a great number of them 8were related to the chief families in the country1 either by blood or marriage407#di7 ,binning himself1 and ,mr4 ,william ,guthrie minister of ,fenwick1 were the sons of respectable landed proprietors4 ,mr4 ,gabriel ,semple1 minister of ,kirkpatrick of the ,muir1 was the son of ,sir ,bryce ,semple of ,cathcart1 ,mr4 ,james ,hamilton1 minister of ,dumfries1 was the nephew of ,lord ,claneboy1 afterwards ,earl of ,clanbrassil1 ,mr4 ,david ,fletcher1 minister of ,melrose1 was the brother of ,sir ,john ,fletcher1 ,king's ,advocate1 ,mr4 ,patrick ,scougal1 minister of ,saltoun1 was the son of ,sir ,john ,scougal of that ilk1 ,mr4 ,john ,nevoy1 minister of ,newmills1 was the brother of ,sir ,david ,nevoy of that ilk1 ,mr4 ,james ,hamilton1 minister of ,cambusnethan1 was the son of ,sir ,john ,hamilton of ,broomhill1 and brother of the first ,lord ,belhaven1 and to mention no others1 ,mr4 ,robert ,melvil1 minister at ,culross1 was the son of ,sir ,james ,melvil of ,halhill4 ,one of the distinguishing peculiarities of ,binning is his rejection of the endless divisions and subdivisions which1 along with their subtle distinctions1 were borrowed from the schoolmen1 and which disfigured and incumbered the sermons of that age4 ,in ,scotland1 as well as in ,england1 before his time1 sermons were formed as ,dr4 ,watts expresses it1 8upon the model of doctrine1 reason1 and use407#ej7 ,those sermons often contained much excellent theology1 which was faithfully and aptly applied to the heart and life4 ,but the numerous parts into which they were divided1 must have marred their effect1 and operated as a restraint upon the eloquence of the preacher4 ,this was plainly the opinion of ,binning4 8,paul speaks10 says he1 8of a right dividing of the word of truth1 7#b ,tim ii4 #ae7 not that ordinary way of cutting it all in parcels1 and dismembering it1 by manifold divisions1 which ,i judge makes it lose much of its virtue1 which consists in union4 ,though some have pleasure in it1 and think it profitable1 yet ,i do not see that this was the apostolic way407#ea7 ,binning1 accordingly1 had the courage and the good taste to adopt in conjunction with ,leighton1 a more simple and natural manner of preaching4 ,after a building was completed1 he did not think it added either to its beauty or convenience1 to retain the scaffolding4 ,for this1 he was censured at the time1 by ,robert ,baillie4 ,but whoever will read the sermon of that learned divine1 entitled 8,errors and ,induration10 which was preached by him in ,westminster ,abbey1 in the month of ,july1 #afde1 will not be astonished to find1 that ,baillie disapproved of a mode of preaching1 which was so completely at variance with his own4 8,he has the new guise of preaching10 said ,baillie1 speaking of ,mr4 ,andrew ,gray1 who was the son of ,sir ,james ,gray1 and one of the ministers of the ,high ,church of ,glasgow1 8which ,mr4 ,hugh ,binning and ,mr4 ,robert ,leighton began1 not containing the ordinary way of expounding and dividing a text1 of raising doctrines and uses1 but runs out on a discourse on some common head1 in a high1 romancing1 and unscriptural style1 tickling the ear for the present1 and moving the affections in some1 but leaving1 as he confesses1 little or nought to the memory and understanding4 ,this we must misken1 for we cannot help it407#eb7 ,it has been said that ,binning himself1 when on his death bed1 regretted to one of his friends1 that his sermons had been framed after a different model from that to which his countrymen had been accustomed1 and had he lived1 that 8he was fully resolved to have followed that way of preaching by doctrine1 reasons1 and uses1 and he declared he was then best pleased with407#ec7 ,we can easily believe this4 ,the faithful ,christian minister is not a man that is likely to be pleased with his own performances1 in any circumstances1 and more particularly1 when he sees the hour approaching1 when he expects to be called upon1 to render an account of his stewardship and should his hopes of usefulness have been disappointed1 he will be more disposed1 even than others1 to blame the teacher4 ,binning1 it is not improbable1 thought he had done wrong1 in discarding from many of his sermons formal divisions altogether1 and1 like many ,english preachers who came after him1 that in passing from one extreme1 he had sometimes proceeded to another4 ,he may likewise have discovered1 when catechizing some of his simple parishioners1 that from want of the usual landmarks to guide them1 they were not always able to follow him1 when addressing them from the pulpit1 or to give such a good account of his sermons1 as of the discourses of some other ministers1 who in preaching adhered to the rules and method of the period47#ed7 ,a small volume1 having for its title 8,evangelical ,beauties of the late ,rev4 ,hugh ,binning10 was prepared for the press1 by the ,rev4 ,john ,brown of ,whitburn1 and published at ,edinburgh1 in the year #ahbh4 ,along with this interesting little work1 a letter from the late ,dr ,m',crie was printed1 in which that judicious and popular writer says1 8,i am fond of ,binning1 he is thoroughly evangelical1 is always in earnest and full of his subject1 abounds in new and striking thoughts1 and has many natural and unaffected beauties in his style and manner of writing4 ,had he paid a little more attention to order and method1 and lived to correct his sermons for the press1 he would1 in my opinion1 have carried every point of a good and great preacher4 ,as it is1 very few writers please me more4 ,i will rejoice if the plan you propose shall be the means of producing a new edition of his works1 which are far less known than they deserve to be1 and have hitherto been chiefly in the hands of that class of persons least qualified for relishing some of his distinguishing excellencies40 ,there can be little doubt1 as ,dr4 ,m',crie has here hinted1 that in ,binning's discourses1 there is occasionally an apparent neglect of order and method1 and that we could have wished1 for the sake of his hearers particularly1 or with a view to attract attention and assist the memory1 he had more frequently stated the outlines of his plan in two or three general heads4 ,but few surely will feel sorry that his eloquent periods are not broken down into detached fragments1 or will wish that he had substituted a dry detail of disjointed particulars for his powerful and impassioned appeals to the understanding and feelings of his auditors4 ,few will wish that he had discussed all his texts in the way he has handled #a ,tim4 i4 #e47ee7 ,the presbytery of ,glasgow prescribed to him this text as the subject of one of his probationary discourses4 ,that is the reason1 probably1 that his sermons upon it are composed upon a different plan from his others1 and more in accordance with the conventional mode of the day4 ,although ,binning held the doctrine of predestination1 in what the enemies of that scriptural doctrine consider its most repulsive form1 being1 like ,samuel ,rutherford1 and ,david ,dickson1 the author of ,therapeutica ,sacia1 and many other eminent divines of that time1 a supralapsarian1 he was far from exacting in others a rigid conformity to his particular opinions4 ,it is impossible not to admire the ,christian spirit that dictated the following passage in one of his sermons1 8,if we search the scriptures1 we shall find that they do not entertain us with many and subtile discourses of ,god's nature1 and decrees1 and properties1 nor do they insist upon the many perplexed questions that are made concerning ,christ and his offices1 about which so many volumes are spun out1 to the infinite distinction of the ,christian world4 ,they do not pretend to satisfy your curiosity1 but to edify your souls1 and therefore they hold out ,god in ,christ1 as clothed with all his relations to mankind1 in all those plain and easy properties1 that concern us everlastingly1--his justice1 mercy1 grace1 patience1 love1 holiness1 and such like4 ,now1 hence ,i gather1 that the true knowledge of ,god consists not in the comprehension of all the conclusions that are deduced1 and controversies that are discussed anent these things1 but rather1 in the serious and solid apprehension of ,god1 as he hath relation to us1 and consequently in order and reference to the moving of our hearts1 to love1 and adore1 and reverence him1 for he is holden out only in those garments that are fit to move and affect our hearts4 ,a man may know all these things1 and yet not know ,god himself1 for to know him1 cannot be abstracted from loving him407#ef7 ,the practical character of the theology of ,binning is not less remarkable4 ,he never lost sight of the connection between truth and the conscience4 ,all who are acquainted with his writings must be aware1 that from the consideration of the more profound doctrines of ,divine ,revelation1 he did not permit himself to be deterred by any false humility1 or any mistaken idea of the incompetency of the human mind to follow in the track of the sacred writers4 ,in the works of no author of the period1 or of the theological school to which he belonged1 shall we find more frequent references to the high and sacred mysteries of revealed truth4 ,yet are we unable to perceive1 in his discourses1 any symptoms of the paralyzing influence1 which the discussion of such topics has not unfrequently exerted1 on the compositions of other equally sound1 but less skilful and comprehensive writers4 ,his divinity was drawn immediately from the sacred scriptures1 and finding it there1 not only in its sublime1 and often mysterious relations to the mind1 and purposes of the ,almighty1 but also in its application to the conscience and affections of the finite creature1 for whose use it was revealed1--he presented it to his hearers in all its native majesty1 and at the same in all its practical simplicity4 ,in dealing with the consciences of sinners1 in particular1 this peculiarity of ,binning is displayed in a manner that is singularly striking4 ,in the sermons of those who are most opposed to the doctrines which he was at such pains to inculcate1 we shall search in vain for more pungent addresses to the consciences of mankind1 or more unfettered exhibitions of the gospel as a remedial scheme1 in which all the descendants of ,adam are warranted to regard themselves as having an interest4 ,some of his contemporaries were evidently shackled by their conceptions of the place which the doctrine of the divine decrees holds in the system of revealed truth4 ,they hesitated to proclaim a free salvation and a willing ,saviour to all man kind1 simply on the ground of their common destitution as sinners1 and they sought to extricate themselves from the difficulties1 arising out of the doctrine of election on the one hand1 and the common offers of the gospel on the other1 by the chilling hypothesis1 that these offers were made in reality1 whatever might be their form1 to convinced1 or in the language of the period1 8sensible0 sinners only4 ,binning1 spurning at such systematic trammels1 took his stand upon the clear testimony of ,god in the gospel4 ,he not only taught that ,christ is the ,saviour of sinners1 but pressed upon every sinner the offer of the ,saviour4 ,instead of requiring those whom he addressed1 to accept of salvation1 by the discovery of convictions1 or feelings1 or any thing else in themselves1 constructive of an initial work of grace1 he simply and unreservedly taught them that sinners1 as such1 are addressed in the gospel1 and that all who are sinners have an equal warrant to accept freely that which is thus so freely proffered4 8,i think10 he says1 8a man should seek nothing in himself whereupon to build his coming to ,christ4 ,though it be true1 no man can come to a ,saviour1 till he be convinced of sin and misery1 yet no man should seek convictions1 as a warrant to come to ,christ for salvation4 ,he that is in earnest about this question1 how shall ,i be saved8--,i think he should not spend the time in reflecting on1 and examination of himself1 till he find some thing promising in himself1 but1 from discovered sin and misery1 pass straightway over to the grace and mercy of ,christ1 without any intervening search of something in himself to warrant him to come4 ,there should be nothing before the eye of the soul but sin and misery and absolute necessity1 compared with superabounding grace and righteousness in ,christ1 and thus it singly devolves itself over upon ,christ1 and receives him as offered freely1 #8without money and without price4' ,i know it is not possible that a soul can receive ,christ1 till there be some preparatory convincing work of the law1 to discover sin and misery4 ,but ,i hold1 that to look to any such preparation1 and fetch an encouragement or motive therefrom1 to believe in ,christ1 is really to give him a price for his free waters and wine1 it is to mix in together1 ,christ and the law1 in the point of our acceptation4 ,and for souls to go about to seek preparations for a time1 resolving not at all to consider the promise of the gospel1 till they have found them1 and satisfaction in them1 is nothing else but to go about to establish their own righteousness1 being ignorant of the righteousness of ,christ407#eg7 ,binning1 however1 it will be found1 did not give his sanction to the views of those who confounded faith in ,christ and the assurance of salvation4 ,this was one of the numerous errors of the day4 ,it was prevalent in ,england1 and along with other heresies1 it had no doubt insinuated itself1 by means of the parliamentary soldiers1 into some parts of ,scotland4 ,so far from the assurance of salvation being of the essence of faith1 or a constant attendant upon it1 there are some sincere ,christians1 we have reason to believe1 who are all their lifetime strangers to it2 while they who have attained to it1 from discovering in themselves the fruits and evidences of faith1 have it oftentimes clouded and suspended4 ,this is consistent with the personal experience of many humble and pious persons1 and with what we read in the ,diaries of many1 whose life when upon the earth was the best of all proofs that the ,spirit of ,god dwelt in them4 ,it is likewise confirmed by the recorded experience of the man according to ,god's own heart4 ,if he was at one time elevated with hope1 he was at another time depressed by fear4 ,if1 when meditating upon the divine love and mercy1 he was on some occasions filled with peace and joy1 he was on other occasions1 when contemplating his own guilt and unworthiness1 a prey to grief and perplexity4 ,if he was heard to exclaim1 8,thou1 ,lord1 hast made me glad through thy work1 ,i will triumph in the works of thy hands10 he was also heard to cry out1 8,will the ,lord cast off for ever8 ,and will he be favourable no more8 ,is his mercy clean gone for ever8 ,doth his promise fail for evermore8 ,hath ,god forgotten to be gracious8 ,hath he in anger shut up his tender mercies80 ,a man who believes ,christ to be the ,son of ,god and the ,saviour of the world1 if he has searched the scriptures1 has been made acquainted with the deceitfulness of the human heart1 and the devices of our great adversary4 ,it is on this account he does not always feel assured of his salvation4 ,he is afraid that he may be deceiving himself1 and be thinking more highly of himself then he ought to think4 ,he has learned1 from the parable of the sower1 that some 8receive the word with joy10 and 8for a while believe10 but as they have 8no root10 they 8in time of temptation fall away40 ,this leads him to examine himself1 and to prove himself1 whether he be in the faith4 ,this indeed is what the apostle has enjoined us all to do1 thereby showing that a man may be in ,christ ,jesus1 and yet be doubtful of his salvation2 and1 on the other hand1 that a man may have a complete assurance of his salvation1 and yet be still 8in the gall of bitterness and in the bond of iniquity40 ,it is from the fruits of the ,spirit1 therefore1 that in himself as well as in others1 the believer discovers the presence of the ,spirit4 8,both in philosophy and divinity1 yea1 in common sense1 it is allowed to reason from the effects to the causes4 ,here is burning1 therefore here is fire4 ,here is the blossoming of trees and flowers1 therefore it is spring1 and the sun is turning again in his course4 ,here is perfect day light1 therefore the sun is risen4 ,here is good fruit growing2 therefore here is a good tree4 ',tis a consequence no less sure and infallible1 here is unfeigned love to the brethren1 therefore here is regeneration4 ,here are spiritual motions1 affections1 desires1 acts1 and operations1 therefore here is spiritual life407#eh7 ,these were plainly the sentiments of ,binning4 ,he distinguished1 with logical precision1 between faith in ,christ and its consequences4 ,in regard to the doctrine of the ,antinomians1 he says1 8,that every man is bound to persuade himself at the first1 that ,god hath loved him1 and ,christ redeemed him1 is the hope of the hypocrite1--like a spider's web1 which1 when leaned to1 shall not stand4 ,that man's expectation shall perish1 he hath kindled sparks of his own1--a wild fire1 and walketh not in the true light of the word1 and so must lie down in sorrow407#ei7 ,employing language very similar to that of ,gillespie1 which it would almost seem he had before him at the moment1 he also says1 8,if the question be1 as it is indeed1 about the grounds of our assurance1 and knowledge of our own faith1 certainly it is clear as the noonday1 that as the good tree is known by the fruits thereof1 and the fire by the heat thereof1 so the indwelling of faith in the heart is known by its purifying of the heart and working by love4 ,it makes a man a new creature1 so that he and others may see the difference4 ,neither is this any derogation to the free grace of ,christ1 or any establishing of our own righteousness1 except men be so afraid to establish their own righteousness1 that they will have no holiness at all1 but abandon it quite1 for fear of trusting in it1 which is a remedy worse than the disease1 because ,i make it not a ground of my acceptation before ,god1 but only a naked evidence of my believing in ,christ1 and being accepted of ,god1 it being known that these have a necessary connexion together in the scriptures1 and it being also known that the one is more obvious and easy to be discerned than the other407#fj7 ,it will be thought that the ,latin quotations1 which the author has introduced into his sermons1 might have been spared4 ,these show a mind richly stored with classical learning4 ,they are not forced or unnatural4 ,all of them are appropriate1 and many of them singularly felicitous4 ,still it will be conceived that they would have appeared with more propriety and better effect1 in an academical disquisition1 or a concio ad clerum1 than in sermons preached in a country church4 ,but in justice to ,binning1 it is proper to observe1 he did nothing more than follow the example of the most celebrated preachers who had preceded him4 ,bishop ,burnet remarks with considerable severity of the ,english divines1 who appeared before ,tillotson1 ,lloyd1 and ,stillingfleet1 that their sermons were 8both long and heavy1 when all was pye balled1 full of many sayings of different languages407#fa7 ,the sermons of the learned ,joseph ,mede1 who died in #afch1 are filled not only with ,greek and ,latin quotations1 but with ,hebrew1 and ,chaldee1 and ,syriac4 ,but his biographer very ingenuously admits1 that when he had occasion to quote from a work written in any of the ,eastern languages1 if the testimonies were long1 ,mede usually gave a ,latin version of them1 8as judging it perhaps more fit and useful to quote them in a language which might be understood by all that heard him1 even by the younger students1 than to make an astonishing clatter1 with many words of a strange sound1 and of an unknown sense to some in the auditory407#fb7 ,in the discourses of ,jeremy ,taylor1 ,bishop of ,down1 who outlived ,binning we likewise meet with innumerable quotations1 both in ,greek and ,latin1 from the classics and from the fathers4 ,and though we might be disposed to infer the contrary1 those discourses were not composed for the benefit of the learned members of a university4 ,as the author himself has informed us they were all preached at ,golden ,grove1 to the family and domestics of his patron and perhaps in addition to these1 to a few of their neighbours and as many of the peasantry on the estate as could understand ,english47#fc7 ,the common people in ,england were so much accustomed in those days to hear ,latin spoken in the pulpit1 that they were sometimes led to undervalue a preacher who did not make some use of it4 ,when ,dr4 ,pollock1 the celebrated orientalist1 was presented to the rectory of ,childry1 near ,oxford1 he considered it to be his duty to adapt his instructions to what he thought to be the capacity of his rustic parishioners4 ,this made some of them lament to one of his friends that he was 8no ,latiner407#fd7 ,an unseasonable display of learning by ,dr4 ,manton1 on the other hand1 when preaching in ,st4 ,paul's1 on some public occasion1 instead of awakening admiration1 subjected him to a reproof which he felt very keenly4 ,on returning home in the evening1 a poor man following him1 gently pulled him by the sleeve of his gown1 and asked him if he were the gentleman who had preached that day before my ,lord ,mayor4 ,he answered he was 8,sir10 said he1 8,i came with earnest desires after the word of ,god1 and hopes of getting some good to my soul1 but ,i was greatly disappointed1 for ,i could not understand a great deal of what you said1--you were quite above me40 ,the ,doctor replied1 with tears in his eyes1 8,friend1 if ,i did not give you a sermon1 you have given me one407#fe7 ,massillon was one of the first ,french preachers who abstained1 in the pulpit1 from the use of citations from profane authors4 ,in the first sermon of his 8,petit ,careme10 he has a quotation from ,sallust4 ,but he does not name the author1 nor does he give the words in the original4 ,he merely gives the meaning of them1 introducing his quotation in this manner1 as one of the ancients says1 8comme dit un ancien40 ,this1 it is believed1 is the only instance of the kind that is to be found in the sermons of that eloquent preacher47#ff7 ,some may be desirous to know how it was that a practice so different from ours1 and so much opposed to the good sense and the good taste of modern times1 was formerly so common1 or by what arguments it was attempted to be defended4 ,abraham ,wright1 one of the ,fellows of ,st ,john the ,baptist's ,college1 ,oxford1 undertook this task4 ,he published a book in #afef1 under this title1 8,five ,sermons in ,five several ,styles1 or ,waies of ,preaching40 ,these different ways of preaching were what he characterized as ,bishop ,andrews' way1 ,bishop ,hall's way1 ,dr4 ,maine and ,mr4 ,cartwright's way1 the ,presbyterian way1 and the ,independent way4 ,all of the sermons1 with the exception of the last1 contain specimens of the 8,babylonish dialect0 of the age4 ,but this1 in the estimation of ,abraham ,wright1 was not their least recommendation4 8,you are also taught from these leaves10 says he17#fg7 8that secular learning is not so heathenish1 but it may be made ,christian4 ,plato1 and ,socrates1 and ,seneca1 were not of such a reprobate sense1 as to stand wholly excommunicate4 ,the same man may be both a poet and a prophet1 a philosopher and an apostle4 ,virgil's fancie was as high as the ,magi's star1 and might lead wise men in the ,west as clearly to their ,saviour1 as that light did those ,eastern sages4 ,and so1 likewise1 ,seneca's positions may become ,saint ,paul's text2 ,aristotle's metaphysicks convince an atheist of a ,god1 and his demonstrations prove ,shiloes advent to a ,jew4 ,that great apostle of the ,gentiles had never converted those nations1 without the help of their own learning4 ,it was the ,gentiles oratorie1 yet not without the ,holy ,ghost's rhetorick1 that did almost perswade ,agrippa to be a ,christian2 and it was the ,gentiles poetrie1 but not without a ,deitie in the verse1 that taught the ,athenians to know an unknown ,god4 ,by which you see it is possible that ,gamaliel's feet may be a step to an apostleship40 ,this failed to convince the pious editor of the ,works of the ever-memorable ,john ,hales of ,eaton1 if ever he chanced to see it4 ,the learned prebendary1 for the purpose of enforcing his arguments against intemperance1 chose to quote the concluding words of the ,symposium of ,xenophon4 ,lord ,hailes was of opinion that this was 8improper in a popular discourse10 and therefore he used the liberty to leave out the quotation in his edition of the works of the author4 ,but this much may likewise be stated in behalf of ,binning4 ,he did not engage1 like some other preachers1 his contemporaries1 in nice critical discussions1 which could be appreciated1 or understood1 by none but scholars like himself2 and when he brought forth a classical quotation in his sermons1 if a literal translation did not accompany it1 he took care at least to put all who heard him in possession of the sentiment which it contained4 ,in this way1 none of his hearers were left ignorant of what he said1 while the varied and attractive form in which the important truths he inculcated were exhibited1 may have recommended them to that portion of his audience whose minds were more highly cultivated1 among whom it is not unlikely were some1 who1 on account of his fame1 may have come to hear him1 more or less frequently1 from the contiguous city and university4 ,when ,binning quotes the sacred scriptures1 it will be perceived he does not always make use of the authorized version4 ,in the ,case of ,conscience1 he appears to do this2 but we find from the old manuscript already referred to1 that he sometimes contented himself with mentioning the chapter and verse to which he wished to direct attention1 without giving the words4 ,these1 therefore1 we may suppose1 were added by the transcriber1 when the work was about to be printed4 ,it was not till after the death of the author that the nation generally can be said to have adopted the translation of the scriptures which was completed in the reign of ,king ,james1 and which is now in common use4 ,before the introduction into ,scotland of what is called the ,geneva ,bible1 the translation of ,tyndale and ,coverdale was employed4 ,this was superseded in a great measure by the ,geneva ,bible1 which was an ,english version of the scriptures that was executed in ,geneva in the year #aefj1 by ,protestant refugees from ,england4 ,in the year #aege1 the ,general ,assembly required that every parish kirk in ,scotland should be provided with a copy of ,bassandyne's edition of the ,geneva ,bible4 ,the first edition of the present authorized version was published in #afaa4 ,but as many preferred the ,geneva ,bible to it1 the former continued to maintain its place in ,scotland for some time longer4 ,in ,boyd's 8,last ,battle of the ,soul10 printed at ,edinburgh in #afbi1 the ,geneva translation is used4 ,it was likewise used by ,dr4 ,balcanquhall in a sermon which was preached by him in the presence of ,charles the ,first1 in the year #afcb1 and published under the title of 8,the ,honour of ,christian ,churches1 and the ,necessitie of frequenting ,divine ,service1 and ,publike ,prayers in them40 ,and we learn from ,dr4 ,lee1 that so late as the year #afci1 the celebrated ,alexander ,henderson1 in preaching before the ,general ,assembly at ,edinburgh1 read a long text from the ,geneva ,bible1 which1 he tells us1 appears from the proceedings of that ,assembly still extant in manuscript47#fh7 ,about the time1 however1 when ,binning began to preach1 the version now universally adopted seems to have become much more common4 ,binning generally employs it4 ,but he occasionally quotes from the ,geneva translation1 and sometimes from memory4 ,it is easy to conceive that1 in this transition state of the two versions1 he may have been nearly equally familiar with both1 and unable from his recollection at the moment to distinguish the words of the one from those of the other4 ,we therefore find1 in point of fact1 that when trusting to his memory1 he quotes a passage of scripture1 he sometimes gives it1 partly in the language of the one1 and partly in the language of the other translation4 ,one of the texts of his first sermon is ,rom4 xi4 #cf4 ,the ,english reading of that text1 according to the ,geneva version is1 8,for of him1 and through him1 and for him are all things20 but according to the authorized version1 it is1 8,for of him1 and through him1 and to him are all things40 ,any person1 however1 who reads the sermon attentively1 will be convinced1 that when the author wrote it1 he must have had before him at the time1 the ,geneva version1 and not the other4 8 #8,all things1' says he7#fi7 are of him1 and for him2 but man in a peculiar and proper way4 ,as ,god in making of man1 was pleased of his goodness to stamp him with a character of his own image--and in this he puts a difference between man and other creatures1 that he should have more plain and distinct engravings of divine majesty upon him1 which might show the glory of the workman1--so it appears that he is in a singular way made for ,god1 as his last end4 ,as he is set nearer ,god1 as the beginning and cause1 than other creatures1 so he is placed nearer ,god as the end4 ,all creatures are made ultimo1 lastly1 for ,god1 yet they are all made proxime1 nextly for man40 ,the sacred scriptures are the ,christian teacher's treasury4 ,the knowledge of these evinced by the young and interesting author1 apprizes us that he had carefully studied them1 as his rule of faith and manners4 ,but his beautiful and appropriate illustrations were not derived from the ,bible alone4 ,the stores of profane history1 philosophy1 and science1 the apologues and mythology of the ancients1 were all made tributary to him4 ,his scholastic habits evidently gave a tinge to his discourses4 ,when perusing some of these1 we could almost imagine we are listening to the youthful ,regent1 while delivering1 within the walls of the ,university of ,glasgow1 his dictates to a class of admiring and enthusiastic students4 ,we are at once reminded of the 8,professor of ,philosophy10 for instance1 when we find him borrowing from ,plato1 and other ancient philosophers1 such names as these1 applied by them 8to the unknown ,god0 17#gj7 17#ga7 and primum intelligibile1 et primum intelligens17#gb7 when he makes mention of 8the astronomers0 who 8do cut and carve in their imagination cycles1 orbs1 and epicycles1 in the heavens1 because of the various and different appearances and motions of stars in them1 whereas it may be1 really1 there is but one celestial body in which all these various lights and motions do appear107#gc7 and when he tells us1 that 8if two superficies were exactly plain and smooth1 they could join so closely together1 that no air could come between them1 and then they could hardly be pulled asunder407#gd7 ,all the while1 however1 it is evident that the knowledge of the philosopher is made subservient to the nobler purposes of the divine4 ,the idea never occurs to us1 that his secular learning is produced for display1 and not to give interest to a sacred subject1 or to furnish him with the means of explaining it4 ,the following extract will show the holy use to which the pious author consecrated his knowledge of 8physiology10 which1 when a ,regent he was bound to teach1 by the foundation charter of the ,university--8,we can do nothing except we have some pattern or copy before us1 but now1 upon this ground which ,god hath laid man may fancy many superstructures4 ,but when he stretched out the heaven1 and laid the foundation of the earth1 #8who1 being his counsellor taught him8' ,at whom did his ,spirit take counsel8 ,certainly1 none of all these things would have entered into the heart of man to consider or contrive1 ,isa4 xl4 #ab1 #ac4 ,some ruder spirits do gaze upon the huge and prodigious pieces of the creation1 as whales and elephants1 c41 but a wise ,solomon will go to the school of the ant to learn the wisdom of ,god1 and choose out such a simple and mean creature for the object of his admiration4 ,certainly there are wonders in the smallest and most inconsiderable creatures which faith can contemplate4 ,o the curious ingenuity and draught of the finger of ,god1 in the composition of flies1 bees1 flowers1 c4 ,men ordinarily admire more some extraordinary things1 but the truth is1 the whole course of nature is one continued wonder1 and that greater than any of the ,lord's works without the line4 ,the straight and regular line of the wisdom of ,god1 who1 in one constant course and tenor1 hath ordained the actions of all his creatures1 comprehends more wonders and mysteries1 as the course of the sun1 the motion of the sea1 the hanging of the earth in the empty place upon nothing4 ,these1 we say1 are the wonders indeed1 and comprehend something in them which all the wonders of ,egypt and the wilderness cannot parallel4 ,but it is the stupid security of men1 that are only awakened by some new and unusual passages of ,god's works beyond that straight line of nature407#ge7 ,from an eloquent passage in his sermon on the text 7#a ,john i4 #e17 8,god is light10 it will likewise be seen that if ,binning spoke1 like a philosopher1 of the properties of light1 his was the language of a ,christian philosopher--8,the light is1 as it were1 a visible appearance of the invisible ,god4 ,he hath covered his invisible nature with this glorious garment1 to make himself in a manner visible to man4 ,it is true1 that light is but1 as it were1 a shadow of that inaccessible light1 umbra ,dei4 ,it is the dark shadow of ,god1 who is himself infinitely more beautiful and glorious4 ,but yet1 as to us1 it hath greater glory and majesty in it1 than any creature besides4 ,it is the chief of the works of ,god1 without which the world would be without form and void4 ,it is the very beauty of the creation1 that which gives lustre and amiableness to all that is in it1 without which the pleasantest paradise would become a wilderness1 and this beautiful structure1 and adorned palace of the world1 a loathsome dungeon4 ,besides the admirable beauty of it1 it hath a wonderful swift conveyance throughout the whole world1 the upper and lower1 in a moment1 in the twinkling of an eye4 ,it is carried from the one end of heaven to the other in a moment1 and who can say by what way the light is parted8 ,job xxxviii4 #bd4 ,moreover1 it carries alongst with it a beautiful influence1 and a refreshing heat and warmness1 which is the very life and subsistence of all the creatures below4 ,and so1 as there is nothing so beautiful1 so nothing so universally and highly profitable4 ,and to all this1 add that singular property of it1 that it is not capable of infection1 it is of such absolute purity1 that it can communicate itself to the dunghill1 as well as to the garden1 without receiving any mixture from it4 ,in all the impurities it meets withal1 it remains unmixed and untainted1 and preserves its own nature entire4 ,now you may perceive1 that there is nothing visible that is fitter to resemble the invisible ,god1 than this glorious1 beautiful1 pure1 and universally communicable creature1 light4''' 8,then add unto this1 to make up the resemblance fuller1 the bounty and benignity of his influence upon the world1 the flowings forth of his infinite goodness1 that enrich the whole earth4 ,look1 as the sun is the greatest and most universal benefactor1--his influence and heat is the very renovation of the world4 ,it makes all new1 and green1 and flourishing2 it puts a youth upon the world1 and so is the very spring and fountain of life to all sublunary things4 ,how much is that true of the true light1 of the substantial1 of whom this sun is but a shadow6''' 8,and to complete the resemblance more1 there may be something of the infallibility and incomprehensibility of the divine majesty here represented4 ,for though nothing be clearer than the light1 yet there is nothing in its own nature darker than light1 that which is so manifest to the eyes1 how obscure is it to the understanding4 ,many debates and inquiries have been about it1 but yet it is not known what that is by which we know all things4 ,certainly such is the divine light4 ,it is inconceivable and inexpressible1 therefore is he said to dwell in light inaccessible and full of glory1 #a ,tim4 vi4 #af4 ,there is a twofold darkness that hinders us to see ,god1 a darkness of ignorance in us1 and a darkness of inaccessible light in him4 ,the one is a vail upon our hearts1 which blinds and darkens the souls of men1 that they do not see that which is manifest of ,god even in his works4 ,o that cloud of unbelief that is spread over our souls1 which hinders the glorious rays of that divine light to shine into them4 ,this darkness ,satan contributes much to1 who is the prince of darkness1 #b ,cor4 iv4 #d4 ,this makes the most part of souls like dungeons within1 when the glorious light of the gospel surrounds them without4 ,this earthliness and carnality of our hearts makes them like the earth1 receive only the light in the upper and outward superfice1 and not suffer it to be transmitted into our hearts to change them4 ,but when it pleaseth him1 who at the first1 by a word of power1 commanded light to shine out of darkness1 he can scatter that cloud of ignorance1 and draw away the vail of unbelief1 and can by his power and art1 so transform the soul1 as to remove its earthly quality1 and make it transparent and pure1 and then the light will shine into the heart1 and get free access into the soul4 ,but though this darkness were wholly removed1 there is another darkness1 that ariseth not from the want of light1 but from the excessive superabundance of light1--caligo lucis nimi1 that is1 a divine darkness1 a darkness of glory1 such an infinite excess and superplus of light and glory above all created capacities1 that it dazzles and confounds all mortal or created understandings4 ,we see some shadows of this1 if we look up to the clear sun4 ,we are able to see nothing for too much light4 ,there is such an infinite disproportion here between the eye of our mind1 and this divine light of glory1 that if we curiously pry into it1 it is rather confounding and astonishing1 and therefore it fills the souls of saints with continual silent admiration and adoration407#gf7 ,the comparisons1 employed by ,binning1 have sometimes a degree of quaintness in them which is far from being displeasing1 if it does not heighten their effect1 as when he observes of that ,great ,being1 whose thoughts are not as our thoughts1 that he 8speaks in our terms1 and like nurses with their children1 uses our own dialect407#gg7 ,he employs an equally vivid1 though somewhat quaint comparison1 when he observes1 that 8the best way to behold the sun1 is to look at it in a pail of water1 and the surest way to know ,god by1 is to take him up in a state of humiliation and condescension1 as the sun in the rainbow1 in his words and works1 which are mirrors of the divine power and goodness1 and do reflect upon the hearts and eyes of all men the beams of that uncreated light407#gh7 ,we are offended1 however1 with the homeliness of such expressions as these1 8sin's ugly face107#gi7 8our legs are cut off by sin107#hj7 8the legs of the soul107#ha7 men opposing ,god are 8like dogs barking at the moon107#hb7 8the pull of the ,father's arm107#hc7 the ,christian is 8on speaking terms with ,god107#hd7 8he drives a trade with heaven107#he7 ,christ 8took up a shop1 as it were1 in our flesh1 that he might work in us407#hf7 ,nevertheless1 an obvious excuse suggests itself to us for the employment1 by the author1 of these1 and such like familiar expressions1 which are besides of singularly rare occurrence in his writings4 ,the great object which a ,christian minister1 like ,binning1 will constantly propose to himself1 when addressing his people1 will be1 to make himself useful to them4 ,but he knows he cannot be useful1 without being intelligible to his audience4 ,he is thus led sometimes to lower his style1 as well as to simplify his ideas1 that he may reach the understandings and hearts of the youngest and the most illiterate among his hearers4 ,this was evidently ,binning's case4 ,to the least intelligent of those whom he addressed1 he sometimes spoke in their own dialect1 or1 to adopt his own comparison1 8like nurses with their children40 ,in so far as he did this1 he followed the maxim of the great ,german ,reformer4 ,hi sunt optimi ad populum concionatores1 said ,luther1 qui pueriliter1 populariter1 et quam simplicis sime docent4 8,they are the best preachers to the people1 who teach them in a plain1 familiar1 and perfectly simple way40 ,a preacher1 however1 who is desirous to make his instructions exceedingly simple1 is in danger of bringing his language too low1 or of expressing himself in a manner which may not please persons of refined taste4 ,his own good sense will teach him to avoid this if possible4 ,but in the hurry of writing or speaking1 he may not always succeed4 ,when this happens1 the fault into which he has been betrayed ought to be overlooked by those who are aware1 that the business of a minister of ,christ is not to interest merely1 but to convince1 not to afford pleasure1 but to enlighten1 reclaim1 and admonish1 8rightly dividing the word of truth40 ,it is right that the reader should know what changes have in the present edition been made upon the text of the author4 ,to make the work as perfect as possible1 it has been carefully collated with the earliest editions which could be procured of his different writings4 ,from his style being so much in advance of that of his countrymen in general1 at the time he lived1 it may be supposed that his language has been modernised to a considerable extent4 ,but such is not the fact4 ,the orthography has been altered4 ,greater attention than formerly has been paid to the punctuation4 ,this was so defective in many places1 as completely to obscure and pervert the meaning of the author4 ,the references to scripture have also been corrected in numerous instances4 ,but beyond this1 nothing almost whatever has been done1 with the exception of the occasional emendation of what1 according to existing rules1 would now be considered an ungrammatical expression1 or the substitution of a modern word for one that was obsolete or provincial4 ,the text itself1 however1 will show that very few changes indeed of this description have been ventured upon4 ,it was thought better1 for various reasons1 that the author should be allowed to speak in his own familiar tongue1 than that he should be transformed into a modern preacher4 ,the remodelling of his style might have made it more agreeable to some readers1 but it would no longer have been the style of ,binning1 nor characteristic of his age and country4 ,his language1 moreover1 would have lost much of its raciness in the attempt to mellow it4 ,an explanation of such words as have been employed by ,binning1 and are not now in common use1 or generally understood beyond the limits of ,scotland1 has been given in the ,notes4 ,many of his ,latin quotations1 when not translated by himself1 have likewise been explained1 and verified1 and their authors pointed out4 ,this1 it is confessed1 has been a very irksome and laborious undertaking4 ,as the classical quotations of the author1 like his quotations from scripture1 have not unfrequently been made from memory1 the difficulty of tracing them to their proper sources was thereby much increased4 ,the necessary books were not always at hand to consult1 and even when these were obtained1 it was sometimes found to be impossible1 after the most patient research1 to discover the place where the saying of some ancient writer was concealed4 ,there are few notes comparatively attached to the first part of the work1 as the printing of it commenced sooner than was expected4 ,to supply this defect1 some ,notanda have been inserted after the ,life of the ,author4 ,but in addition to some of the classical quotations of the author1 various historical allusions required to be elucidated1 along with certain obscure references to passing events1 and the opinions and proceedings of different sects and parties4 ,it is not pretended that every thing of this kind has had light thrown upon it4 ,but ,i can say this much with confidence1 that it has been my constant endeavour to discover the latent or partially disclosed meaning of the author1 and to give to the candid reader the benefit of my researches1 and of any knowledge1 which1 in consequence of my position1 ,i possessed1 of a minister of the ,church of ,scotland1 of whom ,i deem it no small honour to have been a successor4 99 99 99 99 99 ,when this edition of the works of the ,rev4 ,hugh ,binning had nearly passed through the press1 the ,editor had unexpectedly put into his hands a manuscript volume of the sermons of the author4 ,about fifty of these1 he finds1 on examination1 have never been printed1 most of which have been transcribed by the ,rev4 ,robert ,macward1 whose handwriting is perfectly well known4 ,the remaining part of the volume contains the forty sermons on the eighth chapter of the ,epistle to the ,romans1 entitled 8,the ,sinner's ,sanctuary40 ,these are believed to be in the handwriting of ,binning himself4 ,there can be no doubt whatever that this is the manuscript volume in folio1 which is described in the preface to 8,several ,sermons upon the most important ,subjects of ,practical ,religion10 dated 8,brousterland1 ,sept4 #abth1 #agfj40 ,it is there said to have been for 8many years concealed in the library of ,john ,graham1 a pious and learned man1 much abstracted from the world1 who was a near relation of ,mr4 ,m',ward's1 with a large collection of ,mr4 ,m',ward's own papers1 which are yet among the curious and large collection of manuscripts1 that were left by ,mr4 ,wodrow1 the author of the ,history of the ,sufferings of this ,church1 to his sons0 7,pp4 xix1 xx474 ,the writer of that preface also tells us1 that he had in his possession a 8quarto volume0 of manuscript sermons1 belonging to ,binning4 ,the ,editor has not been able to ascertain what has become of this latter volume2 nor can any thing be learned of the 8,course of ,philosophy10 which the author of ,binning's ,life1 states1 he was assured was in the hands of a gentleman in ,edinburgh1 at the time he wrote that ,life1 which was about the year #agce4 7,see ,life of the ,author1 p4 liv47 ,the sermons which have not hitherto been printed1 and which are contained in the manuscript volume now brought to light1 may be expected to be given to the world at no distant period4 ,,the ,,life ,,of ,,mr4 ,,hugh ,,binning4 ,there being a great demand for the several books that are printed under ,mr4 ,binning's name1 it was judged proper to undertake a new and correct impression of them in one volume4 ,this being done1 the publishers were much concerned to have the life of such an useful and eminent minister of ,christ written1 in justice to his memory1 and his great services in the work of the gospel1 that it might go along with this impression4 ,we living now at so great distance from the time wherein he made a figure in the world1 must be at a considerable loss in giving an exact and particular relation4 ,however1 his pious and exemplary life may in some measure be known from his writings2 and for this end1 a great many bright passages might be gathered out of them1 which would raise his character highly in the eyes of all good men2 for the ,rev4 ,mr4 ,robert ,m',ward1 minister in ,glasgow1 observed1 8,that his life was his sermons put in print1 by which means they who did forget what he had said in the pulpit1 by seeing what he did in his conversation might remember what they had forgot2 he lived as he spoke1 and spoke as he lived40 ,all due pains have been taken to procure proper materials1 and good vouchers of the following narration4 ,some few things are learned from the prefaces prefixed to his several pieces1 by worthy and able divines1 who revised and published them2 more accounts of him were furnished by persons of great credit1 on whose veracity we can safely rely4 ,but the most remarkable passages in his life are happily preserved1 in a letter written by ,mr4 ,m',ward17#hg7 to the ,rev4 ,mr4 ,james ,coleman17#hh7 sometime minister at ,sluys in ,flanders4 ,the writer of his life must in the entry confess that his part is so small1 that he can scarce assume any thing to himself1 but the procuring the materials from others1 the copying out of those things that were of any moment1 and disposing them in the best and most natural order he could think of2 having studied the strictness of a severe historian1 without helping out things with his invention or setting them off by a rhetorical style of language4 ,nay1 all that is contained in ,mr4 ,m4 ,ward's large letter concerning him1 is told almost in his very words with a little variation of the order wherein he had placed the same1 omitting the many long digressions on several subjects which that worthy person judged fit to insist upon1 taking occasion from what he had noticed concerning ,mr4 ,binning to enlarge on the same4 ,john ,binning of ,dalvennan was married to ,margaret ,m',kell1 a daughter of ,mr4 ,matthew ,m',kell17#hi7 minister at ,bothwell1 and sister to ,mr4 ,hugh ,m',kell47#ij7 one of the ministers of ,edinburgh2 he had by her ,mr4 ,hugh and ,alexander4 ,the father was possessed of no inconsiderable estate in the shire of ,ayr1 for ,mr4 ,hugh having died before his father1 ,john1 the only son of ,mr4 ,hugh1 was served heir to his grandfather in the lands of ,dalvennan4 ,alexander1 the second son1 who died about ten years ago1 got the lands of ,machrimore1 and was married to a daughter of ,alexander ,crawford of ,kerse1 and is succeeded therein by his son ,john ,binning1 at present a writer in ,edinburgh4 ,the worldly circumstances of the grandfather being so good1 he was thereby enabled to give his son ,hugh a liberal education1 the good and desirable effects of which appeared very early upon him2 the greatness of his spirit and capacity gave his parents good ground to conceive the pleasant hope of his being a promising child4 ,when he was at the grammar school1 he made so great proficiency in the knowledge of the ,latin tongue1 and ,roman authors1 that he outstripped his condisciples1 even such as were some years older than himself4 ,when his fellow schoolboys went to their play and diversion1 he declined their society1 and choosed to employ himself1 either in secret duty with ,god1 or conference with religious people4 ,his pastime was to recreate himself in this manner4 ,he had an aversion to sports1 games1 and other diversions1 not from any moroseness1 or melancholy of temper1 being rather of an affable1 cheerful and debonair disposition1 but thinking that time was too precious to be lavished away in these things4 ,religion and religious exercises were his choice1 and the time he had to spare from his studies he spent that way4 ,he began to have sweet familiarity with ,god1 and to live in near communion with him1 before others began seriously to lay to heart their lost and undone condition by nature1 and that additional misery they expose themselves to1 by walking in a wicked way and sinful course4 ,when he arrived at the thirteenth or fourteenth year of his age1 he had even then attained so much experience in the ways of ,god1 that the most judicious and exercised ,christians in the place confessed they were much edified1 strengthened1 and comforted by him1 nay1 that he provoked them to diligence in the duties of religion1 being abundantly sensible that they were much outrun by a youth4 ,before he was fourteen years old1 he entered upon the study of philosophy in the university of ,glasgow1 wherein he made very considerable progress1 and with as much facility outstripped his fellow students1 as he had done his condisciples in the ,latin school1 by which means1 he came to be taken notice of in the college by the professors and students4 ,and at the same time that he made proficiency in the liberal sciences1 he advanced remarkably in religion4 ,the abstruse depths of philosophy1 which are the torture of slow engines and weak capacities1 he dived into without any trouble or pain4 ,and notwithstanding his surprising attainments and improvements1 his great acumen and ready apprehension of things1 whereby he was able to do more in one hour1 than others in some days by hard study and close application1 and though on these accounts he was much respected by the eminent ministers of the city1 and learned professors of the university1 yet was he ever humble1 never exalted above measure1 nor swelled with the tympany of pride and self conceit1 the common foible and disease of young men of any greatness of spirit4 ,so soon as he had finished his course of philosophy1 he was made ,master of ,arts7#ia7 with great applause1 and having furnished his mind with an uncommon measure of the ancillary knowledge of letters1 he began the study of divinity1 with a view to serve ,god in the holy ministry4 ,at which time there happened to be a vacancy in the college of ,glasgow1 by the resignation of ,mr4 ,james ,dalrymple of ,stair1 who had been ,mr4 ,binning's ,master4 ,this gentleman was so great and so good a man1 that it is impossible to avoid giving an account of some of the remarkable things of his life4 ,the first employment he had1 was in the army1 being a captain in ,william ,earl of ,glencairn's regiment of foot2 but as he had made his studies with great application1 at the earnest request of the professors of the university of ,glasgow1 he stood as candidate for a chair of philosophy1 in a comparative trial1 7in buff and scarlet1 the military dress of those days17 to which he was with great applause preferred4 ,in this station he was greatly esteemed for his uncommon abilities in philosophy1 and other parts of learning4 ,but being resolved to follow the study of the law1 he soon resigned his office of professor1 and entered ,advocate upon the #gth of ,february1 #afdh2 and quickly distinguished himself by his pleadings before the ,court of ,session1 avoiding always to take any employment1 either as advocate1 or judge1 in criminal matters1 though often respectively pressed to accept of both2 which proceeded from a delicacy in his opinion1 lest1 to wit1 he might possibly be the instrument either of making the innocent suffer1 or to acquit the guilty4 ,in this situation he continued1 till the ,tender was imposed1 when he1 with many other eminent lawyers1 withdrew from the bar4 ,on ,june #bfth1 #afeg1 he was1 by a commission signed by ,general ,monk17#ib7 in name of the ,protector's council of ,scotland1 appointed to be one of the ,judges1 which was soon confirmed by a nomination directly from the ,protector himself1 in the month of ,july thereafter1 which he had no inclination to accept of1 being himself no favourer of the usurpation4 ,for as he had been secretary to the commission which had been sent to the king to ,breda1 he had waited upon his majesty upon his landing in the ,north4 ,however1 being importunately pressed to accept by many eminent men1 and amongst them by several ministers1 who all distinguished between his serving as one of the ,council under the ,protector1 and exercising the office of a ,judge1 by administrating justice to his fellow subjects1 he did accept1 and his act of admission only bears his giving his oath1 de fideli administratione4 ,after the ,restoration1 he was made by the king one of the ordinary ,lords of ,session1 by his majesty's nomination1 dated at ,whitehall1 ,february #acth1 #affa-b4 ,and in the year #afga1 he was created ,president of that ,court1 in the room of ,sir ,john ,gilmour of ,craigmiller4 ,in the parliament #afha1 he made a great appearance for securing the ,protestant religion1 and by reason of the difficulties of the times1 he desired leave of his majesty to retire from business1 and live quietly in the country4 ,but in this he was prevented by a commission1 dated the #adth of ,october1 #afha1 which having passed the great seal1 was produced the #ast of ,november thereafter1 by which commission he was superseded as ,president of the ,session1 and in the year #afhb1 was obliged for his safety to retire to ,holland4 ,for though he had the king's promise that he should live undisturbed1 yet he was let know that he could not be in safety1 and after his retreat to ,holland1 several unjust but fruitless attempts were made to have him tried for treason1 both before the parliament and justiciary1 for no other reason than that he had always with sincerity and firmness1 given his opinion to the king and his ministers1 against the measures that were then followed1 and which in the following reign1 at length brought about the glorious ,revolution1 at which time1 anno #affh1 he attended ,king ,william in that expedition1 by the success of which we were most happily delivered from tyranny and slavery4 ,on ,november #ast1 #afhi1 ,sir ,james ,dalrymple of ,stair1 his letter as ,president of the ,session was produced and recorded1 and he was accordingly admitted and restored to his office4 ,in the year #afij he was created a ,viscount upon account of his great services and merit4 ,he published1 while in ,holland1 his ,institutions of the law of ,scotland1 7a more full edition of which came out in #afic17 and two volumes in folio1 of ,decisions1 from the year #affa1 to #afha inclusive4 ,he also published a system of physics17#ic7 valued greatly at the time4 ,and a book entitled1 ,a ,vindication of the divine attributes1 was also his1 in which there is discovered great force of argument and knowledge4 ,he was looked upon before his death1 as the living oracle of our law1 and at present his ,institutions are appealed to1 as containing the true and solid principles of it47#id7 ,mr4 ,binning1 who had lately been his scholar1 was determined after much entreaty1 7of which we shall presently give an account17 to stand as a candidate for that post4 ,the ,masters of the college1 according to the usual laudable custom1 emitted a programme1 and sent it to all the universities in the kingdom1 inviting such as had a mind to dispute for a profession of philosophy1 to sist themselves before them1 and offer themselves to compete for that preferment1 giving assurance that without partiality and respect of persons1 the place should be conferred upon him who should be found dignior et doctior4 ,the ,ministers of the city of ,glasgow considering how much it was the interest of the ,church1 that well qualified persons be put into the profession of philosophy1 and that ,universities by this means become most useful seminaries for the ,church2 and that such as had served as ,regents in the college1 were ordinarily brought out to the ministry1 who1 as the ,divinity chairs became vacant1 were advanced to that honour1--many instances of which ,i am able to condescend upon1 and they knowing that ,mr4 ,binning was eminently pious1 and one of a solid judgment1 as well as of a bright genius1 set upon him to sist himself among the other competitors1 but had great difficulty to overcome his modesty4 ,however1 they at last prevailed with him to declare1 before the ,masters1 his willingness to undertake the dispute with others4 ,there were two candidates more1 one of them had the advantage of great interest with ,doctor ,strang1 principal of the college at that time1 and the other a scholar of great abilities1 and of the same sentiments with the ,doctor1 in some problematical points of divinity1 which with great subtilty had been debated in the schools4 ,mr4 ,binning so managed the dispute and acquitted himself in all the parts of trial1 that to the conviction of the judges he very much darkened his rivals4 ,and as to the precise point of qualification1 in respect of literature1 cut off all shadow of a demur and pretence of difficulty in the decision4 ,however1 the ,doctor and some of the ,faculty who joined him1 though they could not pretend that the candidate they appeared for1 had an equality1 much less a superiority in the dispute1 yet they argued1 a cteris paribus1 that the person they inclined to prefer1 being a citizen son1 having a good competency of learning1 and being a person of more years1 had greater experience than ,mr4 ,binning could be supposed to have1 and consequently was more fit to be a teacher of youth4 ,mr4 ,binning being but yesterday a fellow student with those he was to teach1 it was not to be expected1 that the students would behave to him with that respect and regard which should be paid to a master4 ,but to this it was replied1 that ,mr4 ,binning was such a pregnant scholar1 so wise and sedate as to be above all the follies and vanities of youth1 that he knew very well how to let no man despise his youth1 his wit was neither vain nor light1 and his fancy was obedient to his reason1 and what was wanting in years was sufficiently made up by his singular endowments1 and more than ordinary qualifications4 ,a ,member of the ,faculty1 perceiving the struggle among them to be great 7and indeed the affair seemed to have been argued very plausibly on both sides71 proposed a dispute between the two candidates extempore1 upon any subject they should be pleased to prescribe4 ,this being considered by the ,faculty1 did quickly put a period to the division among them1 and those who had opposed him not being willing to engage their friend again in the lists1 with such an able antagonist1 yielded the question1 and ,mr4 ,binning was elected47#ie7 ,mr4 ,binning was not full nineteen years of age1 when he commenced ,regent and ,professor of ,philosophy17#if7 and though he had not time to prepare a system of any part of his profession1 being instantly after his election to take up his class1 yet such was the quickness and fertility of his invention1 the tenaciousness of his memory1 and the solidity of his judgment1 that his dictates7#ig7 to the scholars had a great depth of learning of that kind1 and perspicuity of expression4 ,and ,i am assured1 that he was among the first in ,scotland that began to reform ,philosophy from the barbarous terms1 and unintelligible distinctions of the schoolmen1 and the many vain disputes and trifling subtilties1 which rather perplexed the minds of the youth1 than furnished them with solid and useful knowledge47#ih7 ,he continued in this profession for the space of three years1 and discharged his trust so well1 that he gained the general applause of the university for his academical exercises4 ,and this was the more wonderful1 that having turned his thoughts towards the ministry1 he carried on his theological studies at the same time1 and made vast improvements therein1 to which he was enabled1 by his deep penetration1 and a memory so retentive1 that he scarcely forgot any thing he had read or heard4 ,it was easy and ordinary for him to transcribe any sermon1 after he returned to his chamber1 at such a full length1 as that the intelligent and judicious reader who heard it preached should not find one sentence to be wanting4 ,during this period of his life1 he gave a proof and evidence of the great progress he had made in the knowledge of ,divinity1 by a composure on that choice passage of the ,holy ,scripture1 #b ,cor4 v4 #ad1 8,for the love of ,god constraineth us1 because we thus judge1 that if one died for all1 then were all dead40 ,this performance he sent to a certain gentlewoman for her private edification1 who had been detained at ,edinburgh for a long time with business of importance1 and having perused the same1 she judged it was a sermon of some eminent minister in the ,west of ,scotland1 and put it into the hands of the then ,provost of ,edinburgh for his opinion1 who was so well satisfied with it1 that supposing it to be taken from the mouth of one whom the city had formerly resolved to call1 was restless till a call was brought about to him1 to be one of the ministers of the city4 ,but when the lady returned back to ,glasgow1 she found her mistake1 by ,mr4 ,binning's asking the discourse from her4 ,this was the first discovery he had given of his great dexterity and ability in explaining of ,scripture4 ,at the expiration of his third year as a professor of philosophy1 the parish of ,govan1 which lies adjacent to the city of ,glasgow1 and is within the bounds of that presbytery1 happened to be vacant4 ,before this time17#ii7 whoever was principal of the college of ,glasgow1 was also minister of ,govan4 ,for ,mr4 ,robert ,boyd of ,trochrigg17#ajj7 7a person of very great learning1 as his commentary on the ,epistle to the ,ephesians1 and his ,hecatombe ,christiana testify7 after he had been minister at ,vertuille in ,france1 and professor of ,divinity in ,saumur1 returned to ,scotland1 and was settled principal of the college1 and minister of ,govan4 ,but this being attended with inconveniences1 an alteration was made1 and the presbytery having a view of supplying that vacancy with ,mr4 ,binning1 did take him upon trials1 in order to his being licensed as a preacher7#aja7 and after he was licensed1 he did preach at ,govan1 to the great satisfaction of that people4 ,mr4 ,binning was sometime after called and invited to be minister of the said parish1 which call the presbytery heartily approved of1 and entered him upon trials for ordination1 about the #bb;d year of his age1 and as a part of trials1 they prescribed to him a common head1 ,de concursu et influxu divino cum actionibus creaturarum1--the occasion of which was1 that ,dr4 ,strang1 principal of the ,college1 and a member of the presbytery1 had vented some peculiar notions upon that profound subject4 ,and having delivered a very elaborate discourse1 viva voce1 to the admiration of all who heard it1 he gave in1 according to custom1 his thesis to be impugned by the members of the presbytery1 which was the direct antithesis of ,doctor ,strang's opinion in his dictates to the students on that controversy4 ,the ,doctor being pitched upon to be one of his opponents1 found his credit and reputation much engaged1 and exerted his metaphysical and subtile talent on that occasion4 ,but ,mr4 ,binning maintained his ground by the weight and solidity of his defence1 to the great satisfaction of all that were present1 so that some were pleased to say1 that young ,mr4 ,binning appeared to be the old learned ,doctor2 ,nay1 the ,doctor himself after the recounter1 admiring ,mr ,binning's abilities and parts1 said1 8,where hath this young man got all this learning and reading8047#ajb7 ,when he had finished his trials1 he had the unanimous approbation of the presbytery1 nay1 their declaration and testimony of his fitness to be one of the ministers of the city1 upon the first vacancy4 ,and ,i am assured1 that at the very same time the ,masters of the ,university had it in their view to bring him back again to their society1 whenever the profession of ,divinity should become vacant4 ,he was1 considering his age1 a prodigy of learning1 for before he had arrived at the #bfth year of his life1 he had such a large stock of useful knowledge1 as to be philologus1 philosophus1 and theologus prstans17#ajc7 and might well have been an ornament to the most famous and flourishing university in ,europe4 ,this was the more astonishing1 if we consider his weakness and infirmity of body1 not being able to read much at one time1 or to undergo the fatigue of assiduous study4 ,but this was well supplied1 partly by a memory that retained every thing he heard or read1 and partly by a solid penetrating judgment1 whereby he digested it well1 and made it his own1 so that with a singular dexterity1 he could bring it forth seasonably1 and communicate it to the use and advantage of others1 drained from the dregs he found about it1 or intermixed with it2 insomuch that his knowledge seemed rather to be born with him1 than to have been acquired by hard and laborious study4 ,from his childhood he knew the ,scriptures1 and from a boy had been under much deep and spiritual exercise1 until the time 7or a little before it7 of his entry upon the office of the ministry1 when he came to a great calm and lasting tranquillity of mind1 being mercifully relieved of all those doubtings which had for a long time greatly exercised him1 and though he was of a tender and weakly constitution1 yet love to ,christ1 and a concern for the good of precious souls committed to him1 constrained him to such diligence in feeding the flock1 as to spend himself in the work of the ministry4 ,it was observed of him1 that he was not much averse at any time from embracing an invitation to preach before the most experienced ,christians1 even the learned professors of the university1 and the ,reverend ministers of the city1 and when one of his most intimate friends noticed herein a difference from that modesty and self denial1 which appeared in the whole of his way and conduct1 he took the freedom to ask him1 how he came to be so easily prevailed with to preach before persons of so great experience and judgment1 whose eminent gifts and graces he highly valued and esteemed8 ,he made this excellent reply1 that when he had a clear call to mention his blessed ,master's name in any place1 he had no more to say1 but1 8,here am ,i1 send me4 ,what am ,i that ,i should resist his heavenly call8 ,and when he1 whose name is holy and reverend1 is spoken of and to1 and is there present1 the presence of no other person is to be regarded or dreaded1 and under that impression1 ,i forget who is present1 and who is absent40 ,though he was bookish1 and much intent upon the fulfilling of his ministry1 he turned his thoughts to marriage1 and did marry a virtuous and excellent person1 ,mistress ,barbara ,simpson17#ajd7 daughter of ,mr4 ,james ,simpson1 a minister in ,ireland47#aje7 ,upon the day on which he was to be married1 he went accompanied with his friends 7amongst whom were some grave and worthy ministers7 to an adjacent country congregation1 upon the day of their weekly sermon4 ,the minister of the parish7#ajf7 delayed sermon till they should come1 hoping to put the work upon one of the ministers he expected to be there4 ,but all of them declining it1 he next tried if he could prevail with the bridegroom1 and succeeded1 though the invitation was not expected1 and the nature of the occasion seemed to be somewhat alien from his being employed in that work4 ,it was no difficult task to him upon a short warning to preach1 having a prompt and ready gift4 ,he was never at a loss for words and matter1 and having stepped aside a little time to premeditate and implore his ,master's presence and assistance 7for he was ever afraid to be alone in that work7 he went immediately to the pulpit1 and preached upon #a ,pet i4 #ae 8,but as he who hath called you is holy1 so be ye holy in all manner of conversation40 ,at which time1 he was so remarkably helped1 that all acknowledged that ,god was with him of a truth4 ,and the people of the parish1 who had come to hear their own minister1 7a truly pious and excellent man17 were so surprised and taken with him1 as if ,god1 besides his ordinary resident 7so ,mr4 ,mc,ward expresses it7 had sent them an extraordinary ambassador to negotiate a peace between ,god and them1 and a prompt paranymph unto1 and a skilful suitor of a spouse for ,jesus ,christ the blessed ,bridegroom1 that he might present them as a chaste virgin to this divine ,husband4 ,however he studied in his public discourses to condescend to the capacity of the meaner sort of hearers1 yet it must be owned1 that his preaching gift was not so much accommodated and suited to a country congregation1 as it was to the judicious and learned4 7#ajg7 ,the subjects of sermons are so numerous and various1 and the order of men's disposing of their thoughts upon these subjects so different1 that a suit of clothes may be as soon made to answer every man's back1 as a fixed and invariable method may be prescribed1 that shall agree to every subject1 and every man's taste4 ,mr4 ,binning's method was singular and peculiar to himself1 much after the haranguing way47#ajh7 ,he was no stranger to the rules of art1 and knew well how to make his method subservient to the subjects he handled4 ,and though he tells not his discourse has so many parts1 yet it wanted not method1 it being mani mum artis celare artem47#aji7 ,his diction and language is easy and fluent1 neat and fine1 void of all affectation and bombast4 ,his style is free from starch lusciousness and intricacy1 every period has a kind of undesigned negligent elegance1 which arrests the reader's attention1 and makes what he says as apples of gold set in pictures of silver1 so that1 considering the time when he lived1 it might be said1 that he had carried the orator's prize from his cotemporaries in ,scotland1 and was not at that time inferior to the best pulpit orators in ,england1 the ,english language having got its greatest embellishments and refinings but of late years4 ,in his ,sermons1 his matter gives life to his words1 and his words add a lustre to his matter4 ,that great divine1 ,mr4 ,james ,durham17#aaj7 an excellent judge of men1 gave this verdict of him1 that 8there is no speaking after ,mr4 ,binning10 and truly he had the tongue of the learned1 and knew how to speak a word in season4 ,the subject-matter of his ,sermons is mostly practical1 and yet rational and argumentive1 fit to inform the understanding of his hearers1 and move their affections and when controversies come in his way1 he shows great acuteness and judgment in discussing and determining them1 and no less skill in applying them to practice4 ,his discourses are so solid and substantial1 so heavenly and sublime1 that they not only feed but feast the reader1 as with marrow and fatness4 ,in the most of them1 we meet with much of the sublime1 expressed in a most lofty1 pathetic1 and moving manner4 ,mr4 ,m',waid says in his letter1 8,that as to the whole of ,mr4 ,binning's writings1 ,i know no man's pen on the heads he hath handled more adapted for edification1 or which1 with a pleasant violence1 will sooner find or force a passage into the heart of a judicious experienced reader1 and cast fire1 even ere he is aware 7,o happy surprise67 into his affections1 and set them into a flame40 ,and in another part of the same letter1 he says1 8,the subjects he discourses upon are handled with such a pleasant and profitable variety of thought and expression1 that the hearer or reader is taken with it1 as if he had never met with it before4 ,he was such a skilful scribe1 as knew how to bring out of his store things new and old2 the old with such sweetness and savour as it seemed still new1 and the new retained its first sweetness so as never to grow old40 ,he and some young ministers in the same presbytery1 who had been students of divinity when he was professor of philosophy1 did keep private meetings for ,christian fellowship1 and their mutual improvement4 ,but finding that he was in danger of being puffed up with the high opinion they had of him1 he broke up these meetings1 though he still kept up a brotherly correspondence with them1 for the rigorous prosecution of their ministerial work4 ,he studied to be clothed with humility1 and to hide his attainments under that veil4 ,though he wanted not matter and words wherewith to please and profit all his hearers1 yet at every thought of his appearing in public to speak of ,god and ,christ to men1 his soul was filled with a holy tremor1 which he vented by saying1 8,ah6 ,lord1 ,i am a child and cannot speak4 ,teach me what ,i shall say of thee1 who cannot order my speech by reason of darkness40 ,in his first ,sermon1 on the fourth question of our ,shorter ,catechism1 he expresses himself in a most elegant and rapturous manner4 8,we are now10 says he1 8about this question1 ,what ,god is8 ,but who can answer it8 ,or if answered1 who can understand it8 ,it should astonish us in the very entry1 to think we are about to speak and to hear of his majesty1 #8whom eye hath not seen1 nor ear heard1' nor hath it entered into the heart of any creature to consider what he is4 ,think ye1 blind men could understand a pertinent discourse of light and colours8 ,would they form any suitable notion of that they had never seen1 and cannot be known but by seeing8 ,what an ignorant speech would a deaf man make of sound1 when a man cannot so much as know what it is1 but by hearing of it8 ,how then can we speak of ,god who dwells in inaccessible light1 since though we had our eyes opened1 yet they are far less proportioned to that resplendent brightness1 than a blind eye is to the sun's light80 ,he was a great student in the books of creation and providence1 and took much pleasure in meditating upon what is written in these volumes4 ,the wonders he discovered in both1 led him up to the infinitely wise and powerful ,maker and ,preserver of all things4 ,once1 when he came to visit a gentleman of good learning1 and his intimate acquaintance1 the gentleman took him to his garden1 and in their walk he discoursed with him to his great surprise of the objective declarations1 which every thing makes of its ,almighty ,creator and talked of the wisdom and goodness of ,god1 particularly in clothing the earth with a green garb1 rather than with a garment of any other colour1 and having plucked a flower from it1 he made a most savoury spiritual discourse4 ,he so dissected and anatomized the same1 as to set forth the glorious perfections of its ,maker in a most taking and entertaining manner4 ,but the main object of his pious and devout contemplations was ,god in ,christ reconciling the world to himself4 ,for ,god who commanded the light to shine out of darkness1 had shined into his heart to give him the light of the knowledge of ,god1 in the face of ,jesus ,christ1 so that he not only understood the mysteries of the kingdom of ,god himself1 but it was given to him to make others know them4 ,his preaching was in the demonstration of the ,spirit1 and of power4 ,his ,sermons are the very transcript of what had past betwixt ,god and his own soul4 ,he spoke and wrote his experimental knowledge1 and did both speak and write because he believed ,he did earnestly contend for the articles of faith and truths of religion1 and could never think of parting with one hoof1 or the least grain of truth1 being persuaded1 that ,christian concord must have truth for its foundation1 and holiness for its attendant1 without which it will decline into a defection1 and degenerate into a conspiracy against religion4 ,as to the duties of ,christianity1 he enforced the performance of these with all the arguments of persuasion1 so that1 through the blessing of ,god1 his pulpit discourses became the power of ,god to the illumination of the understandings of his hearers1 the renovation of their natures1 the reformation of their lives1 and the salvation of their souls4 ,the difficult part of a reprover he acted in the most prudent and gaining manner1 when he did lick with his tongue the mote out of his brother's eye1 he did it with all tenderness1 and with the tear in his own4 ,his words wanted neither point nor edge for drawing the blood1 when the case of the offender made it an indispensable duty2 and when he was necessitated to use sharpness with any1 they were convinced that he honestly and sincerely intended their spiritual good4 ,his compassion on the ignorant and them that were out of the way1 made it evident how much he considered himself as encompassed with infirmities1 and so within the hazard of being tempted4 ,he was a person of exemplary moderation and sobriety of spirit1 had healing methods much at heart1 and studied to promote love and peace among his brethren in the ministry4 ,he vigorously contributed to the recovery of the humanity of ,christianity1 which had been much lost in the differences of the times1 and the animosities which followed thereupon4 ,these virtues and graces had such an ascendant in his soul1 that when he carried coals about with him1 taken from the altar to warm the souls of all1 with whom he conversed1 with love to ,god1 his truths1 interests and people1 so he carried sanctuary water about with him to cool and extinguish what of undue passion he perceived to accompany the zeal of good and well designing persons2 a temper that is rarely found in one of his age4 ,but ripe harvest grapes were found upon this vine in the beginning of spring2 and no wonder1 since he lived so near the ,sun of ,righteousness1 and lay under the plentiful showers of divine grace1 and the ripening influences of the ,holy ,spirit4 ,the prevailing of the ,english sectarians under ,oliver ,cromwell1 to the overthrow of the ,presbyterian interest in ,england1 and the various attempts which they made in ,scotland1 on the constitution and discipline of this church1 was one of the greatest difficulties which the ministry had then to struggle with4 ,upon this he made the following most excellent reflection1 in a ,sermon preached on a day of public humiliation1 8,what if the ,lord hath defaced all that his kingdom was instrumental in building up in ,england1 that he alone may have the glory in a second temple more glorious807#aaa7 ,and when he observed1 that the zeal of many for the ,solemn ,league and ,covenant1 7by which they were sworn to endeavour the preservation of the reformed religion in ,scotland1 and the reformation of religion in the kingdoms of ,england and ,ireland17 was not attended with a suitable amendment of their own lives1 he takes up a bitter lamentation over them in a very remarkable paragraph4 8,alas6 we deceive ourselves with the noise of a covenant1 and a cause of ,god1 we cry it up as an antidote against all evils1 use it as a charm1 even as the ,jews did their temple1 and in the mean time we do not care how we walk before ,god1 or with our neighbours4 ,well1 thus saith the ,lord1 #8,trust ye not in lying words1 saying1 ,the temple of the ,lord1 the temple of the ,lord1 the temple of the ,lord are these4 ,for if ye throughly amend your ways and your doings1 if ye throughly execute judgment between a man and his neighbour2 if ye oppress not the stranger1 the fatherless1 and the widow1 and shed not innocent blood in this place1 neither walk after other gods to your hurt1' c4 ,jer4 vii4 #d-f4 ,if drunkenness reign among you1 if filthiness1 swearing1 oppression1 cruelty reign among you1 your covenant is but a lie1 all your professions are but lying words1 and shall never keep you in your inheritances and dwellings4 ,the ,lord tells you what he requires of you1 is it not to do justly1 and love mercy1 and walk humbly with ,god8 ,mic4 vi4 #h4 ,this is that which the grace of ,god teaches1 to deny #8ungodliness and worldly lusts1' and to #8live soberly1 righteously1 and godly1' towards ,god1 your neighbour1 and yourself1 ,tit4 ii4 #aa1 #ab1 and this he prefers to your public ordinances1 your fasting1 covenanting1 preaching1 and such like407#aab7 ,when the unhappy distinction betwixt the public ,resolutioners and ,protesters7#aac7 took place in this church4 ,mr4 ,binning was of the last denomination4 ,this distinction proved to be of fatal consequences4 ,he saw some of the evils of it in his own time1 and being of a catholic and healing spirit1 with a view to the cementing of differences1 he wrote an excellent ,treatise of ,christian love17#aad7 which contains very strong and pathetic passages1 most apposite to this subject1 some of which we will afterwards have occasion to quote4 ,he was no fomenter of faction1 but studious of the public tranquillity4 ,he was a man of moderate principles and temperate passions4 ,he was far from being confident1 or vehement in the managing of public affairs1 never imposing or overbearing upon others1 but willingly hearkened to advice1 and yielded to reason4 ,after he had laboured four years in the ministry1 serving ,god with his spirit in the gospel of his ,son1 whom he preached1 warning every man and teaching every man in great ministerial wisdom and freedom1 that he might present every man perfect in ,christ ,jesus--whereunto he laboured1 strong according to his working1 which wrought in him mightily1--2he died of a consumption1 when he was scarce come to the prime and vigour of life1 entering on the twenty sixth year of his age1 leaving behind him a sweet savour after he was gone1 and an epistle of commendation upon the hearts of his hearers4 ,while he lived1 he was highly valued and esteemed1 having been a successful instrument of saving himself and them that heard him1 of turning sinners unto righteousness1 and of perfecting the saints1 and died much lamented by all good people1 who had the opportunity and advantage of knowing him4 ,he was a person of singular piety1 of a humble1 meek1 and peaceable temper1 a judicious and lively preacher1 nay1 so extraordinary a person1 that he was justly accounted a prodigy for the pregnancy of his natural parts1 and his great proficiency in human learning1 and knowledge of divinity4 ,he was too shining a light to shine long and burned so intensely that he was soon put out4 ,but he now shines in the kingdom of his ,father1 in a more conspicuous and refulgent manner1 even as the brightness of the firmament1 and as the stars for ever and ever4 ,the last ,sermons he preached were those on ,rom4 viii4 #ad1 #ae3 8,for as many as are led by the ,spirit of ,god1 they are the sons of ,god4 ,for ye have not received the spirit of bondage again to fear1 but ye have received the ,spirit of adoption1 whereby we cry1 ,abba1 ,father40 ,he concluded the last of these discourses with a reflection on these words4 8,we cry1 ,abba1 ,father40 8,this 7says he17 is much for our comfort1 that from whomsoever1 and whatsoever corner in the world1 prayers come up to him1 they cannot want acceptance4 ,all languages1 all countries1 all places are sanctified by ,jesus ,christ1 that whosoever calls upon the name of the ,lord from the ends of the earth1 shall be saved4 ,and truly it is a sweet meditation to think1 that from the ends of the earth the cries of souls are heard2 and that the end is as near heaven as the middle1 and a wilderness as near as a paradise1 that though we understand not one another1 yet we have one loving and living ,father1 that understands all our meanings4 ,and so the different languages and dialects of the members of this body make no confusion in heaven1 but meet together in his heart and affection1 and are as one perfume1 one incense1 sent up from the whole catholic church1 which is here scattered upon the earth4 ,o that the ,lord would persuade us to cry this way to our ,father in all our necessities607#aae7 ,thus having contemplated that subject concerning the adoption of children1 he was taken hence to the enjoyment of the inheritance reserved in the heavens for them1 and the ,spirit called him by death1 as the voice did ,john the divine1 ,rev4 iv4 #a1 8,come up hither40 ,he was buried in the churchyard of ,govan1 where ,mr4 ,patrick ,gillespie17#aaf7 then principal of the university of ,glasgow1 at his own proper charges1 7as ,i am credibly informed17 caused a monument7#aag7 to be erected for him1 on which there is to this day the following inscription in ,latin3 ,,hic ,,sitvs ,,est ,,mr4 ,,hvgo ,,binningvs1 ,,vir ,,pietate1 ,,facvndia1 ,,doctrina ,,clarvs1 ,,philologvs1 ,,philosophvs1 ,,theologvs ,,prs1 ,,pr,,co ,,deniqve ,,evangelii ,,fidelis ,,et ,,eximivs1 ,,qvi ,e ,,medio ,,rervm ,,cvrsv ,,svblatvs1 ,,anno ,,tatis #bf1 ,,dom ,,avtem #afec4 ,,mvtavit ,,patriam ,,non ,,societem1 ,,eo ,,qvod ,,vivvs ,,cvm ,,deo ,,ambvlavit1 ,,et ,,si ,,qvid ,,vltra ,,inqviras ,c,,tera ,,sileo1 ,,cvm ,,nec ,,tv ,,nec ,,marmor ,,hoc ,,capiat ,he left behind him a disconsolate widow1 and an only son1 called ,john after the grandfather1 to whom the grandfather at his death had left the estate of ,dalvennan17#aah7 but ,john having been engaged in the insurrection at ,bothwell bridge1 anno #afgi1 it was forfeited1 and he continued dispossessed of it till the year #afij1 when1 by the #ahth act of parliament in the said year1 the forfeitures and fines past since the year #affe1 to the #eth day of ,november1 #afhh1 were rescinded47#aai7 ,his widow was afterwards married to one ,mr4 ,james ,gordon17#abj7 a presbyterian minister for some time in the kingdom of ,ireland4 ,she lived to a great age1 and died in the year #afid1 at ,paisley in the shire of ,renfrew1 about four or five miles from ,govan2 which1 when the people of that parish heard1 the savoury memory they still had of their worthy pastor1 made them to desire the friends of the defunct1 to allow them to give her a decent and honourable burial1 beside her deceased husband1 undertaking to defray all the charges of the funeral1 which was done accordingly4 ,and to this day ,mr4 ,binning is mentioned among them with particular veneration4 ,he was succeeded by ,mr ,david ,vetch17#aba7 who likewise died young4 ,before ,i conclude this ,relation1 it is proper ,i give some account of his writings4 ,the books published at different times under his name1 which are contained in this volume1 are all posthumous4 ,wherefore it will not be strange1 if the reader shall meet with some passages in them that are less perfect and complete1 since he did not intend them for the press1 and that they want those finishing strokes1 which such a masterly pen was able to give them4 ,the good effects his discourses had upon the hearers1 and the importunity of many judicious and experienced ,christians to have them published1 that they might have the same influence on such as should read them1 encouraged some worthy ministers to revise and print them4 ,and since these sermons have for a long time had the approbation both of learned divines and serious ,christians1 they need not any recommendation of mine4 ,the first of his works that was printed17#abb7 is entitled1 8,the ,common ,principles of the ,christian ,religion1 clearly proved1 and singularly improved1 or a ,practical ,catechism1 wherein some of the most concerning foundations of our faith are solidly laid down1 and that doctrine which is according to godliness1 is sweetly1 yet pungently pressed home1 and most satisfyingly handled40 ,mr4 ,m',ward speaking of this performance1 says1 8,that it was not designed for the press1 that it contained only his notes on those subjects he preached to his flock1 and which he wrote 7,i suppose he means7#abc7 in a fair hand7 for the private use and edification of a friend1 from whom he had them1 and when put into his hand to be revised1 he says1 he did not so much as alter1 or add one word1 to make the sense more plain1 full1 or emphatical40 ,this book is an excellent exposition of the ,westminster ,catechism1 so far as it goes1 viz4 to the twenty first question1 8,who is the ,redeemer of ,god's elect80 ,mr4 ,patrick ,gillespie writes a preface to the reader1 wherein he expresses his high opinion of it in the following encomium4 8,in this book ,mr4 ,binning explains many of the fundamental articles of the ,christian faith and had he lived to have perfected and finished this work1 he had been upon this single account famous in the church of ,christ40 ,the ,assembly's ,catechism has had many expositions by pious and learned ministers1 some of them by way of sermon1 and others by way of question and answer4 ,but this1 so far as it goes1 is not inferior to any4 ,a learned layman1 ,sir ,matthew ,hales chief justice of the king's bench1 the divine of the state in ,king ,charles ,,ii4's reign1 judged the ,assembly's ,catechism to be an excellent composure1 and thought it not below him1 or unworthy of his pains to consider it4 ,for in the second part of his 8,contemplations moral and divine10 we have his most instructive meditations upon the first three questions4 ,these had been the employment of his hor sacr1 and it is a pity he did not go on to the other questions4 ,the shortness of ,mr4 ,binning's life has deprived us of a complete course of useful catechetical discourses4 ,this book was so greatly esteemed in this country1 that before the year #agah1 there had been no less than five impressions cast off the press17#abd7 and all these being sold off1 a sixth was made in the said year4 ,as they were much valued at home1 so they were highly prized abroad1 and as an evidence of this1 ,i find that ,mr4 ,james ,coleman1 minister at ,sluys in ,flanders1 translated them into the ,dutch language47#abe7 ,in the year #afgj1 another posthumous work was printed2 it is entitled1 8,the ,sinner's ,sanctuary1 being forty ,sermons upon the ,eighth chapter of the ,epistle to the ,romans1 from the first verse down to the sixteenth40 ,the ,publishers in their preface acquaint us1 that they were encouraged to print it because the former treatise was universally received by the intelligent and judicious in the principles of the ,christian faith4 ,in this book1 as in all his other writings1 the readers will perceive a pure stream of piety and learning running through the whole1 and a very peculiar turn of thought1 that exceeds the common rate of writers on this choice part of the ,holy ,scriptures4 ,dr4 ,horton1 ,dr4 ,manton1 and others1 have printed a great number of useful practical discourses1 but so far as he goes1 he is not exceeded by any of them4 ,a third treatise was printed at ,edinburgh1 in the year #afga4 ,the title of it is1 8,fellowship with ,god1 being twenty eight ,sermons on the ,first ,epistle of ,john1 ,chap4 #ast1 and ,chap4 #b;d1 ,verses #a1 #b1 #c40 ,in this book1 we have the true ground and foundation of attaining the spiritual way of entertaining fellowship with the ,father and the ,son1 and the blessed condition of such as attain to it1 most succinctly and distinctly explained4 ,this book was revised and published by one ,a4 ,s4 who1 in his preface to the reader1 styles himself1 his servant in the gospel of our dearest ,lord and ,saviour4 ,i need give no other commendation of it1 than that summary eulogium which that minister has left us4 8,in a word1 7says he17 here are to be found1 convictions for atheists1 piercing rebukes to the profane1 clear instructions to the ignorant1 milk to the babes in ,christ1 strong meat for the strong1 strength to the weak1 quickening and reviving for such as faint in the way1 restoratives for such as are in a decay1 reclamations and loud oyesses after backsliders to recall them1 breasts of consolation for ,zion's mourners4 ,and to add no more1 here are most excellent counsels and directions to serious seekers of fellowship with ,god1 to guide them in their way1 and help them forward to the attainment of that fulness of joy which is to be had in fellowship with the ,father and the ,son40 ,the last treatise that has been printed is1 8,heart ,humiliation1 or ,miscellany ,sermons1 preached upon some choice texts at several solemn occasions40 ,these likewise were revised and published by the above ,a4 ,s4 in the year #afgf4 ,mr4 ,binning considering the great confusions and lamentable divisions that prevailed in the church in his day1 and the abounding immorality and profaneness of the age1 was deeply weighed therewith4 ,his righteous soul was so vexed and grieved on these accounts1 that he vented his mind in a most pathetic and moving manner1 when the days of public humiliation and fasting were observed4 ,with respect to the many fasts then appointed1 and the few good effects they had1 he says in his sermon on ,isa4 lxiv4 #g--8,there is none that calleth upon thy name1 that stirreth up himself to take hold of thee10--8,the fasting days of ,scotland will be numbered in the roll of the greatest provocations1 because there is no real and spiritual conviction of sin among us1 custom now hath taken away the solemnity1 and there remaineth nothing but the very name407#abf7 ,and in this same sermon1 he says1 8,doth any of you pray more in private than ye used8 ,or what edge is upon your prayers8 ,alas6 the ,lord will get good leave to go from us1 it feareth me we would give ,christ a testimonial to go over seas4 ,hold him1 hold him6 ,nay the multitude would be gladly quit of him1--they cannot abide his yoke1 his work is a burden1 his word is a torment1 his discipline is bands and cords1 and what heart can ye have to keep ,christ8 ,what violence can ye offer to him to hold him still8 ,all your entreaties may be fair compliments1 but they would never rend his garment407#abg7 ,there are still several manuscripts of ,mr4 ,binning's carefully preserved1 which are in nothing inferior to any of his printed works4 ,there is a valuable ,treatise upon ,christian ,love1 consisting of several sheets writ in a very small character1--it is divided into chapters1 and several sermons upon very edifying subjects1 useful and profitable for our times1--which are designed to be printed in a separate volume1 which every body may easily discover from the style and genius of the author to be his genuine writings1 his manner of thinking and writing being a talent so peculiar to himself1 that it scarcely can be imitated by any other person4 ,had it pleased the ,almighty to have spared so valuable a life for some time longer1 he would have vindicated divinity from the many fruitless questions1 unintelligible terms1 empty notions1 and perplexed subtilties1 wherewith it had been corrupted for a long time by the schoolmen4 ,as he was excellently fitted for this1 so it was much upon his heart to have reduced divinity to that native simplicity1 which had been lost in most parts of the world4 ,a good specimen of his ability this way he hath given us in his catechism1 and so1 though he lived but a short time1 he yet lived long enough to raise the greatest expectation that hath been known of any of his standing4 ,mr4 ,m',ward assures us1 ,that if ,dr4 ,strang's dictates ,de ,voluntate ,dei circa peccata7#abh7 had been published before ,mr4 ,binning's death1 ,mr4 ,binning had an examen of them ready for the press4 ,but this treasure1 to the great loss of the learned world1 cannot now be found4 ,as for his philosophical writings which he taught in the ,university1 ,i am assured that his course of philosophy is in the hands of a learned gentleman in this city1 who gives them an high commendation4 ,there is a book published under his name in #dto1 consisting of fifty-one pages1 with this title1 8,an ,useful ,case of ,conscience1 learnedly and accurately discussed and resolved1 concerning associations and confederacies with idolaters1 infidels1 heretics1 malignants or any other known enemies of truth and godliness40 ,but it is very much questioned by the most intelligent1 if that book was really ,mr4 ,binning's4 ,the publisher does indeed put ,mr4 ,binning's name to the title page1 but conceals his own1 and he brings no manner of voucher1 showing that ,mr4 ,binning was the author1 but sends it abroad into the world in a clandestine manner4 ,neither the name of the printer1 nor of the place where it was printed is mentioned in the title page47#abi7 ,it was printed in the year #afic1 when the first ,general ,assembly of this church after the ,revolution1 which consisted of both ,public ,resolutioners and ,protesters1 had agreed to bury for ever all their differences about the ,public ,resolutions1 concerning the question of employing malignants in the army1 that was raised against the kingdom of ,england4 ,it seems that he dreaded the frowns and censure of those worthy and faithful ministers of ,jesus ,christ1 who had been a long time in the fire of persecution4 ,but if we further consider1 that our late glorious deliverer1 ,king ,william1 was in the year #afic engaged in a defensive war with the ,emperor of ,germany and the ,king of ,spain1 against ,louis ,,xiv41 the bloody tyrant of ,france and terror of ,europe1 who aimed at the universal monarchy thereof1 and to overturn the happy revolution1 the blessed benefits of which we have enjoyed ever since1 it is evident1 that the publisher was afraid of the resentment of the civil powers1 especially when the spreading of that pamphlet might have an unhappy tendency to alienate the affections of his subjects1 when he was carrying on that just and necessary war1 for the preservation of our civil and religious liberties1 to which we had been but lately restored4 ,nay1 it is said1 that when this pamphlet was spreading in the army in ,flanders1 it was like to have a bad influence on the soldiers1 which made ,king ,william take an effectual method to suppress it4 ,further1 ,mr4 ,binning died in the year #afec1 and this pamphlet was not published till the year #afic1 so that1 for the space of forty years it was never heard of nor made public by any of the ,protesters themselves in that period1 which would not have been neglected1 had they known that ,mr4 ,binning was the author of it4 ,and lastly1 ,mr4 ,binning was of a pacific temper1 and his sentiments with respect to public differences were healing1 which are evident from the accounts already given of his printed books4 ,and to show that he was a promoter of brotherly love1 and of the peace of the church1 ,i shall set down a few passages taken from his ,treatise of ,christian ,love1 which are as bright and strong for recommending the same1 as any that ,i have met with in the writings of any of our divines1 so that ,i can't allow myself to think he could be the author thereof4 ,in chapter #b;d of that ,treatise1 he says1 8,there is a greater moment and weight of ,christianity in charity1 than in the most part of those things for which ,christians bite and devour one another4 ,it is the fundamental law of the gospel1 to which all positive precepts and ordinances should stoop4 ,unity in judgment is very needful for the well being of ,christians4 ,but ,christ's last words persuade this1 that unity in affection is more essential and fundamental4 ,this is the badge he left to his disciples4 ,if we cast away this upon every different apprehension of mind1 we disown our ,master1 and disclaim his token and badge407#acj7 ,he goes on in the same strain in the following paragraph--8,the apostle ,paul puts a high note of commendation upon charity1 when he styles it the bond of perfection4 #8,above all things 7says he7 put on charity1 which is the bond of perfectness1' ,col4 iii4 #ad4 ,i am sure it hath not so high a place in the minds and practice of ,christians now1 as it hath in the roll of the parts and members of the new man here set down4 ,here it is above all4 ,with us it is below all1 even below every apprehension of doubtful truths4 ,an agreement in the conception of any poor petty controversial matter of the times1 is made the badge of ,christianity1 and set in an eminent place above all407#aca7 ,and in the same chapter he adds1 8,this is the sum of all1 to worship ,god in faith and purity1 and to love one another4 ,and1 whatsoever debates and questions tend to the breach of this bond1 and have no eminent and remarkable advantage in them1 suppose they be conceived to be about matters of conscience1 yet the entertaining and prosecuting of them to the prejudice of this1 is a manifest violence offered to the law of ,god1 which is the rule of conscience4 ,it is a perverting of scripture and conscience to a wrong end4 ,i say then1 that charity and ,christian love should be the moderatrix of all our actions towards men4 ,from thence they should proceed1 and according to this rule be formed4 ,i am persuaded if this rule were followed1 the present differences in judgment of godly men1 about such matters as minister mere questions1 would soon be buried in the gulf of ,christian affection407#acb7 ,i shall mention only another in the same chapter4 8,is not charity more excellent than the knowledge and acknowledgment of some present questionable matters about government1 treaties1 and such like1 and far more than every punctilio of them8 ,but the apostle goes higher4 ,suppose a man could spend all his substance upon the maintenance of such an opinion1 and give his life for the defence of it1 though in itself it be commendable1 yet if he want charity and love to his brethren1 if he overstretch that point of conscience to the breach of ,christian affection and duties flowing from it1 it profits him nothing4 ,then certainly charity must rule our external actions1 and have the predominant hand in the use of all gifts1 and in the venting of all opinions407#acc7 ,and now1 having given a just character of this eminent minister of the gospel1 a true account of his life1 and some slight remarks upon his writings1 ,i shall no longer detain the reader from the perusal of those treatises that are contained in this volume2 from which you will know more of ,mr4 ,binning1 than from all ,i and others have said in his just praise4 ,i shall now conclude1 by acquainting the purchasers and readers of this volume1 that ,i am allowed by the publishers to assure them1 that the rest of his practical manuscripts are revising for the press2 and that with all expedition they shall be printed2 from which ,i am hopeful they shall receive as great satisfaction1 as from any of his pieces already published4 ,,the ,,common ,,principles ,,of ,,the ,,christian ,,religion1 ,,clearly ,,proved1 ,,and ,,singularly ,,improved2 ,,or1 ,a ,,practical ,,catechism4 ,original ,preface4 ,to ,the ,reader ,christian ,reader1--,the holy and learned author of this little book1 having outrun his years1 hastened to a maturity before the ordinary season1 insomuch that ripe summer fruit was found with him by the first of the spring1 for before he had lived twenty five years complete1 he had got to be ,philologus1 ,philosophus1 ,theologus eximius1 whereof he gave suitable proofs1 by his labours1 having first professed in philosophy three years1 with high approbation1 in the university of ,glasgow1 and thence was translated to the ministry of the gospel in a congregation adjacent1 where he laboured in the work of the gospel near four years1 leaving an epistle of commendation upon the hearts of his hearers4 ,but as few burning and shining lights have been of long continuance here so he 7after he had served his own generation by the will of ,god1 and many had rejoiced in his light for a season7 was quickly transported to the land of promise1 in the #bfth year of his age4 ,he lived deservedly esteemed and beloved1 and died much lamented by all discerning ,christians who knew him4 ,and1 indeed1 the loss which the churches of ,christ1 in these parts1 sustained in his death was the greater upon a double account2 first1 that he was a person fitted with dexterity to vindicate school divinity and practical theology from the superfluity of vain and fruitless perplexing questions wherewith latter times have corrupted both1 and had it upon his spirit1 in all his way to reduce7#acd7 that native gospel simplicity1 which1 in most parts of the world where literature is in esteem1 and where the gospel is preached1 is almost exiled from the school and from the pulpit1--a specimen whereof the judicious reader may find in this little treatise4 ,besides1 he was a person of eminent moderation and sobriety of spirit1 7a rare grace in this generation17 whose heart was much drawn forth in the study of healing-ways and condescensions of love among brethren1 one who longed for the recovering of the humanity of ,christianity1 which hath been well near lost in the bitter divisions of these times1 and the animosities which have followed thereupon4 ,that which gave the rise to the publishing of this part of his manuscripts1 was partly the longing of many who knew him after some fruit of his labours for the use of the church1 and partly the exceeding great usefulness of the treatise1 wherein1 ,i am bold to say1 that some fundamentals of the ,christian religion1 and great mysteries of faith1 are handled with the greatest gospel simplicity and most dexterous plainness and are brought down to the meanest capacity and vulgar understanding1 with abundant evidence of a great height and reach of useful knowledge in the author1 who1 had he lived to have perfected the explication of the grounds of religion in this manner--as he intended1 in his opening the catechism unto his particular congregation--he had been1 upon this single account1 famous in the churches of ,christ4 ,but now1 by this imperfect opus posthumum1 thou art left to judge ex ungue leonem4 ,the author's method was his peculiar gift1 who1 being no stranger to the rules of art1 knew well how to make his method subserve the matter which he handled2 for1 though he tell not always that his discourse hath so many parts1 thou mayest not think it wants method1 it being maximum artis celare artem4 ,that the same ,spirit which enabled him to conceive1 and communicate to others1 these sweet mysteries of salvation1 may help thee with profit to read and peruse them1 is the desire of him who is1 ,thine in the service of the ,gospel1 ,,patrick ,,gillespie ,lecture ,i4 ,god's ,glory the ,chief ,end of ,man's ,being ,rom4 xi4 #cf4--8,of him and through him1 and to him1 are all things1 to whom be glory for ever40 ,and #a ,cor4 x4 #ca--8,whatsoever ye do1 do all to the glory of ,god40 ,all that men have to know1 may be comprised under these two heads1--,what their end is1 and ,what is the right way to attain to that end8 ,and all that we have to do1 is by any means to seek to compass that end4 ,these are the two cardinal points of a man's knowledge and exercise4 ,quo et qua eundum est1--,whither to go1 and what way to go4 ,if there be a mistake in any of these fundamentals1 all is wrong4 ,all arts and sciences have their principles and grounds that must be presupposed to all solid knowledge and right practice1 so hath the true religion some fundamental principals which must be laid to heart and imprinted into the soul1 or there can be no superstructure of true and saving knowledge and no practice in ,christianity that can lead to a blessed end4 ,but as the principles are not many1 but a few common and easy grounds1 from which all the conclusions of art are reduced1 so the principles of true religion are few and plain2 they need neither burden your memory1 nor confound your understanding4 ,that which may save you 8is nigh thee10 says the apostle1 7,rom4 x4 #h7 8even in thy mouth40 ,it is neither too far above us1 nor too far below us4 ,but1 alas6 your not considering of these common and few and easy grounds makes them both burdensome to the memory1 and dark to the understanding4 ,as there is nothing so easy but it becomes difficult of you do it against your will1--,nihil est tam facile1 quin difficile fiat1 si invitus feceris1--so there is nothing so plain1 so common1 but it becomes dark and hard if you do not indeed consider it and lay it to heart4 ,that which is1 in the first place1 to be considered is1 ,our end4 ,as in all other arts and every petty business1 it hath the first place of consideration1 so especially in the ,christian religion4 ,it is the first cause of all human actions1 and the first principle of all deliberate motions4 ,except you would walk at random not knowing whither you go1 or what you do1 you must once establish this and fix it in your intention--,what is the great end and purpose wherefore ,i am created1 and sent into the world8 ,it this be not either questioned1 or not rightly constituted1 you cannot but spend your time1 ,vel nihil agendo1 vel aliud agendo1 vel male agendo1 you must either do nothing1 or nothing to purpose1 or1 that which is worse1 that which will undo you4 ,it is certainly the wrong establishing of this one thing that makes the most part of our motions either altogether irregular1 or unprofitable1 or destructive and hurtful4 ,therefore1 as this point hath the first place in your catechism1 so it ought to be first of all laid to heart1 and pondered as the one necessary thing4 8,one thing is needful10 says ,christ1 ,luke x4 #db1 and if any thing be in a superlative degree needful1 this is it4 ,o that you would choose to consider it1 as the necessity and weight of it require6 ,we have read two scriptures1 which speak to the ultimate and chief end of man1 which is the glorifying of ,god by all our actions and words and thoughts4 ,in which we have these things of importance3 #a4 ,that ,god's glory is the end of our being4 #b4 ,that ,god's glory should be the end of our doing4 ,and1 #c4 ,the ground of both these2 because both being and doing are from him1 therefore they ought to be both for him4 ,he is the first cause of both1 and therefore he ought to be the last end of both4 8,of him1 and through him1 are all things20 and therefore all things are also for him1 and therefore all things should be done to him4 ,god is independent altogether1 and self-sufficient4 ,this is his royal prerogative1 wherein he infinitely transcends all created perfection4 ,he is of himself1 and for himself2 from no other1 and for no other1 8but of him1 and for him1 are all things40 ,he is the fountain-head2 you ought to follow the streams up to it1 and then to rest1 for you can go no farther4 ,but the creature1 even the most perfect work1 besides ,god1 it hath these two ingredients of limitation and imperfection in its bosom3 it is from another1 and for another4 ,it hath its rise out of the fountain of ,god's immense power and goodness1 and it must run towards that again1 till it empty all its faculties and excellencies into that same sea of goodness4 ,dependence is the proper notion of a created being1--dependence upon that infinite independent ,being1 as the first immediate cause1 and the last immediate end4 ,you see then that this principle is engraven in the very nature of man4 ,it is as certain and evident that man is made for ,god's glory1 and for no other end1 as that he is from ,god's power1 and from no other cause4 ,except men do violate their own conscience1 and put out their own eyes--as the ,gentiles did1 ,rom4 i4 #ai c4--8that which may be known0 of man's chief end1 8is manifest in them10 so that all men are 8without excuse40 ,as ,god's being is independent1 so that he cannot be expressed by any name more suitable than such as he takes to himself1 8,i am that ,i am10--importing a boundless1 ineffable1 absolute1 and transcendent being1 beside which1 no creature deserves so much as to have the name of being1 or to be made mention of in one day with his name1 because his glorious light makes the poor derived shadow of light in other creatures to disappear1 and to evanish out of the world of beings1--so it is the glorious perfection of his nature1 that he doth 8all things for himself10 ,prov4 xvi4 #d1 for his own name2 and his glory is as dear to him as himself4 8,i am the ,lord1 that is my name1 and therefore my glory will ,i not give to another10 ,isa4 xlii4 #h2 and xlviii4 #aa4 ,this is no ambition4 ,indeed1 for a man to seek his own glory1 or search into it1 8is not glory10 7,prov4 xxv4 #bg71 but rather a man's shame4 ,self-seeking in creatures is a monstrous and incongruous thing2 it is as absurd1 and unbeseeming a creature1 to seek its own glory1 as to attribute to itself its own being4 ,shall the thing formed say to the potter1 ,thou hast not made me8 ,that were ridiculous4 ,and shall the thing formed say1 ',tis made for itself8 ,that were as ridiculous4 ,self-denial is the ornament and beauty of a creature1 and therefore humility is an ornament and clothing1 #a ,pet4 v4 #e2 and honour upholds the humble spirit1 ,prov4 xxix4 #bc4 ,but ,god's self-seeking1 and seeking of his own glory1 is his eminent excellency4 ,it is indeed his glory1 because he is1 and there is none else2 there is nothing1 besides him1 but that which hath issued forth from his incomprehensible fulness4 ,and therefore it is all the reason of the world1 that as he is the beginning1 so he should be the end of all things1 ,rev4 i4 #h4 ,and there is the more reason of it1 that his majesty's seeking of his own glory is not prejudicial to the creature's good1 but the very communication of his fulness goes along with it3 so that in glorifying himself1 he is most beneficial to his own creatures4 ,poor creatures1 indigent at home1 are yet proud of nothing1 and endeavour1 in seeking of themselves1 to engross all perfections into their own bosoms6 ,ambition and vainglory robs and spoils others' excellencies to clothe itself withal2 and then boasts itself in these borrowed feathers6 ,but our blessed ,lord is then doing most for our advantage when he does all for his own glory4 ,he needs not go abroad to seek perfection1 but to manifest what he is in himself2 he communicates of himself to us4 ,o blessed self-seeking that gave us a being and well-being2 that makes no advantage by it1 but gives advantage6 ,he hath the honour of all1 but we have the profit of all4 8,all things are of him1 and for him20 but man in a peculiar and proper way4 ,as ,god1 in making of man1 was pleased of his goodness to stamp him with a character of his own image--and in this he puts a difference between man and other creatures1 that he should have more plain and distinct engravings of divine majesty upon him1 which might show the glory of the workman--so it appears that he is in a singular way made for ,god1 as his last end4 ,as he is set nearer ,god1 as the beginning and cause1 than other creatures2 so he is placed nearer ,god as the end4 ,all creatures are made ultimo1 lastly1 for ,god1 yet they are all made proximo1 nextly1 for man4 ,therefore ,david falls out a wondering1 8,lord1 what is man1 that thou art mindful of him10 8and hast made him to have dominion over the works of thy hands1 and put all things under his feet60 ,psal4 viii4 #d1 #f4 ,the creature comes out in a direct line from ,god1 as the beams from the body of the sun2 and it is directed towards the use and service of mankind1 from whom all the excellency and perfection that is in it should reflect towards ,god again4 ,man is both proximo et ultimo for ,god4 ,we are to return immediately to the fountain of our being2 and thus our happiness and well-being is perpetuated4 ,there is nothing intervening between ,god and us that our use and service and honour should be directed towards3 but all the songs and perfections of the creature1 that are among the rest of the creatures1 meet all in man as their centre1 for this purpose that he may return with them all to the glorious fountain from whence they issued4 ,thus we stand next ,god1 and in the middle between ,god and other creatures4 ,this1 ,i say1 was the condition of our creation4 ,we had our being immediately from ,god1 as the beginning of all2 and we were to have our happiness and well-being by returning immediately to ,god as the end of all4 ,but sin coming in between ,god and us1 hath displaced us1 so that we cannot now stand next ,god1 without the intervention of a ,mediator2 and we cannot stand between ,god and creatures1 to offer up their praises to him2 but 8there is one ,mediator between ,god and man10 that offers up both man's praises and the creature's songs which meet in man4 ,now1 seeing ,god hath made all things for himself1 and especially man for his own glory1 that he may show forth in him the glory and excellence of his power1 goodness1 holiness1 justice1 and mercy2 it is not only most reasonable that man should do all things that he doth to the glory of ,god1 but it is even the beauty and perfection of a man1--the greatest accession that can be to his being1--to glorify ,god by that being4 ,we are not our own1 therefore we ought not to live to ourselves1 but to ,god whose we are4 ,but you may ask1 ,what is it to glorify ,god8 ,doth our goodness extend to him8 ,or is it an advantage to the ,almighty that we are righteous8 ,no indeed6 ,and herein is the vast difference between ,god's glorifying of us and sanctifying of us1 and our glorifying and sanctifying of him4 ,god 8calls things that are not10 and makes them to be3 but we can do no more but call things that are1 and that far below what they are4 ,god's glorifying is creative1--ours only declarative4 ,he makes us such1--we do no more but declare him to be such4 ,this then is the proper work that man is created for1 to be a witness of ,god's glory1 and to give testimony to the appearances and out-breakings of it in the ways of power and justice and mercy and truth4 ,other creatures are called to glorify ,god1 but it is rather a proclamation to dull and senseless men1 and a provocation of them to their duty4 ,as ,christ said to the ,pharisees1 8,if these children hold their peace1 the stones would cry out10 so may the ,lord turn himself from stupid and senseless man1 to the stones and woods and seas and sun and moon1 and exhort them to man's duty1 the more to provoke and stir up our dulness1 and to make us consider that it is a greater wonder that man1 whom ,god hath made so glorious1 can so little express ,god's glory1 than if stupid and senseless creatures should break out in singing and praising of his majesty4 ,the creatures are the books wherein the lines of the song of ,god's praises are written2 and man is made a creature capable to read them1 and to tune that song4 ,they are appointed to bring in brick to our hand2 and ,god has fashioned us for this employment1 to make such a building of it4 ,we are the mouth of the creation2 but ere ,god want praises when our mouth is dumb1 and our ears deaf1 ,god will open the mouths of asses1 8of babes and sucklings10 and in them perfect praises1 ,psal4 viii4 #a1 #b4 ,epictetus said well1 ,si ,luscinia essem1 canerem ut ,luscinia3 cum autem homo sim1 quid agam8 ,laudabo ,deum1 nec unquam cessabo--,if ,i were a lark1 ,i would sing as a lark1 but seeing ,i am a man1 what should ,i do1 but praise ,god without ceasing8 ,it is as proper to us to praise ,god1 as for a bird to chaunt4 ,all beasts have their own sounds and voices peculiar to their own nature1 this is the natural sound of a man4 ,now as you would think it monstrous to hear a melodious bird croaking as a raven1 so it is no less monstrous and degenerate to hear the most part of the discourses of men savoring nothing of ,god4 ,if we had known that innocent estate of man1 ,o how would we think he had fallen from heaven6 ,we would imagine that we were thrust down from heaven1 where we heard the melodious songs of angels1 into hell1 to hear the howlings of damned spirits4 ,this then is that we are bound unto1 by the bond of our creation1 this is our proper office and station ,god once set us into1 when he assigned every creature its own use and exercise4 ,this was our portion1 7and ,o the noblest of all1 because nearest the ,king's own person67 to acknowledge in our hearts inwardly1 and to expires in our words and actions outwardly1 what a ,one he is1 according as he hath revealed himself in his word and works4 ,it is great honour to a creature to have the meanest employment in the court of this great king1 but1 ,o1 what is it to be set over all the ,king's house1 and over all his kingdom6 ,but1 then1 what is that in respect of this1--to be next to the ,king--to wait on his own person1 so to speak8 ,therefore the godly man is described as a waiting maid1 or servant4 ,psal4 cxxiii4 #b4 ,well then1 without more discourse upon it1 without multiplying of it into particular branches1 to glorify ,god is in our souls to conceive of him1 and meditate on his name1 till they receive the impression and stamp of all the letters of his glorious name1 and then to express this in our words and actions in commending of him1 and obeying of him4 ,our souls should be as wax to express the seal of his glorious attributes of justice1 power1 goodness1 holiness1 and mercy1 and as the water that receives the beams of the sun reflects them back again1 so should our spirits receive the sweet warming beams of his love and glorious excellency1 and then reflect them towards his ,majesty1 with the desires and affections of our souls4 ,all our thoughts of him1 all our affections towards him1 should have the stamp of singularity1 such as may declare there is none like him1 none besides him1 our love1 our meditation1 our acknowledgement should have this character on their front1--8,there is none besides thee2 thou art1 and none else40 ,and then a soul should1 by the cords of affection to him and admiration of him1 be bound to serve him4 ,creation puts on the obligation to glorify him in our body and spirits which are his1 but affection only puts that to exercise4 ,all other bonds leave our natures at liberty1 but this constrains1 #b ,cor4 v4 #ad1 it binds on all bonds1 it ties on us all divine obligations4 ,then a soul will glorify ,god1 when love so unites it to ,god1 and makes it one spirit with him1 that his glory becomes its honour1 and becomes the principle of all our inward affections and outward actions4 ,it is not always possible to have and express particular thoughts of ,god and his glory1 in every action and meditation1 but1 for the most part it ought to be so4 ,and if souls were accustomed to meditation on ,god1 it would become their very nature1--altera natura1--pleasant and delightsome4 ,however1 if there be not always an express intention of ,god's glory1 yet there ought to be kept always such a disposition and temper of spirit as it may be construed to proceed from the intention of ,god's glory1 and then it remains in the seed and fruit1 if not in itself4 ,now when we are speaking of the great end and purpose of our creation1 we call to mind our lamentable and tragical fall from that blessed station we were constitute into4 8,all men have sinned and come short of the glory of ,god10 ,rom4 iii4 #bc4 ,his being in the world was for that glory1 and he is come short of that glory4 ,o strange shortcoming6 ,short of all that he was ordained for6 ,what is he now meet for8 ,for what purpose is that chief of the works of ,god now6 ,the salt1 if it lose its saltness1 is meet for nothing1 for wherewithal shall it be seasoned8 ,mark ix4 #ej4 ,even so1 when man is rendered unfit for his proper end1 he is meet for nothing1 but to be cast out and trode upon1 he is like a withered branch that must be cast into the fire1 ,john xv4 #f4 ,some things1 if they fail in one use1 they are good for another1 but the best things are not so1--,corruptio optimi pessima4 ,as the ,lord speaks to the house of ,israel1 8,shall wood be taken of the vine tree to do any work80 ,even so the inhabitants of ,jerusalem1 ,ezek4 xv4 #b-f4 ,if it yield not wine1 it is good for nothing4 ,so1 if man do not glorify ,god1--if he fall from that1--he is meet for nothing1 but to be cast into the fire of hell1 and burnt for ever1 he is for no use in the creation1 but to be fuel to the fire of the ,lord's indignation4 ,but behold6 the goodness of the ,lord and his kindness and love hath 8appeared toward man4 ,not by works of righteousness which we have done1 but according to his mercy he saved us10 8through ,jesus ,christ10 ,tit4 iii1 #d1 #e1 #f4 ,our ,lord ,jesus1 by whom all things were created1 and for whom1 would not let this excellent workmanship perish so1 therefore he goes about the work of redemption1--a second creation more laborious and also more glorious than the first1 that so he might glorify his ,father and our ,father4 ,thus the breach is made up1 thus the unsavoury salt is seasoned1 thus the withered branch is quickened again for that same fruit of praises and glorifying of ,god4 ,this is the end of his second creation1 as it was of the first3 8,we are his workmanship created to good works in ,christ ,jesus10 ,eph4 ii4 #aj4 8,this is the work of ,god to believe on him whom he hath sent1 to set to our seal1 and to give our testimony to all his attributes10 ,john vi4 #bi and iii4 #cc4 ,we are 8bought with a price10 and therefore we ought to glorify him with our souls and bodies4 ,he made us with a soul1 and that bound us1 but now he has made us again1 and paid a price for us1 and so we are twice bound not to be our own but his1 8and so to glorify him in our bodies and spirits10 #a ,cor4 vi4 ult4 ,i beseech you1 gather your spirits1 call them home about the business4 ,we once came short of our end1--,god's glory and our happiness1 but know1 that it is attainable again4 ,we lost both1 but both are found in ,christ4 ,awake then and stir up your spirits1 else it shall be double condemnation--when we have the offer of being restored to our former blessed condition--to love our present misery better4 ,once establish this point within your souls1 and therefore ask1 ,why came ,i hither8 ,to what purpose am ,i come into the world8 ,if you do not ask it1 what will you answer when he asks you at your appearance before his tribunal8 ,i beseech you1 what will many of you say in that day when the ,master returns and takes an account of your dispensation8 ,you are sent into the world only for this business--to serve the ,lord4 ,now what will many of you answer8 ,if you speak the truth 7as then you must do it1--you cannot lie then67 you must say1 8,lord1 ,i spent my time in serving my own lusts1 ,i was taken up with other businesses1 and had no leisure1 ,i was occupied in my calling10 c4 ,even as if an ambassador of a king should return him this account of his negociation4 8,i was busy at cards and dice1 ,i spent my money1 and did wear my clothes40 ,though you think your ploughing and borrowing and trafficking and reaping very necessary1 yet certainly these are but as trifles and toys to the main business4 ,o what a dreadful account will souls make6 ,they come here for no purpose but to serve their bodies and senses1 to be slaves to all the creatures which were once put under man's feet4 ,now man is under the feet of all1 and he has put himself so4 ,if you were of these creatures1 then you might be for them4 ,you seek them as if you were created for them1 and not they for you1 and you seek yourselves1 as if you were of yourselves1 and had not your descent of ,god4 ,know1 my beloved1 that you were not made for that purpose1 nor yet redeemed either to serve yourselves1 or other creatures1 but that other creatures might serve you1 and ye serve ,god1 ,luke i4 #gd1 #ge4 ,and this is really the best way to serve ourselves and to save ourselves1--to serve ,god4 ,self seeking is self-destroying1 self denying is self-saving1 soul saving4 8,he that seeketh to save his life shall lose it1 and he that loseth his life shall find it1 and he that denies himself and follows me1 is my disciple40 ,will ye once sit down in good earnest about this business8 ',tis lamentable to be yet to begin to learn to live1 when ye must die6 ,ye will be out of the world almost1 ere ye bethink yourself1 ,why came ,i into the world8 ,quindam tunc vivere incipiunt1 cum desinendum est1 imo quidam ante vivere desierunt quam inciperent1 this is of all most lamentable1--many souls end their life1 before they begin to live4 ,for what is our life1 but a living death1 while we do not live to ,god1 and while we live not in relation to the great end of our life and being1--the glory of ,god8 ,it were better1 says ,christ1 that such 8had never been born40 ,you who are created again in ,jesus ,christ1 it most of all concerns you to ask1 ,why am ,i made8 ,and why am ,i redeemed8 ,and to what purpose8 ,it is certainly that ye may glorify your heavenly ,father1 ,mat4 v4 #af2 ,ps4 lvi4 #ac4 ,and you shall glorify him if you bring forth much fruit1 and continue in his love1 ,john xv4 #h1 #i4 ,and this you are chosen and ordained unto1 ver4 #af1 and therefore abide in him1 that ye may bring forth fruit1 ver4 #d4 ,and if you abide in him by believing1 you do indeed honour him1 and he that honoureth the ,son honoureth the ,father1 ,john v4 #bc4 ,here is a compendious way to glorify ,god4 ,receive salvation of him freely1 righteousness and eternal life1 this sets to a seal to ,god's truth and grace and mercy1 and whoso counts the ,son worthy to be a ,saviour to them1 and sets to their seal of approbation to him whom ,god the ,father hath sent and sealed1 he also honours the ,father1 and then he that honoureth the ,father1 hath it not for nothing1 8for them that honour me ,i will honour10 #a ,sam ii4 #cj1 says the ,lord1 and 8he that serves me1 him will my ,father honour10 ,john xii4 #bf4 ,as the believing soul cares for no other1 and respects no other but ,god1 so he respects no other but such a soul4 8,i will dwell in the humble1 and look unto the contrite10 there are mutual respects and honours4 ,god is the delight of such a soul1 and such a soul is ,god's delight4 ,that soul sets ,god in a high place1 in a throne in its heart1 and ,god sets that soul in a heavenly place with ,christ1 ,eph4 ii4 #f1 yea he comes down to sit with us and dwells in us1 off his throne of majesty1 ,isa4 lxvi4 #a1 #b1 and lvii4 #ae4 ,lecture ,,ii4 ,union ,and ,communion ,with ,god ,the ,end ,and ,design ,of ,the ,gospel ,psalm lxxiii4 #bd-bh4--8,thou wilt guide me with thy counsel1 c4 ,whom have ,i in heaven but thee8 c4 ,it is good for me to draw near to ,god40--#a ,john i4 #c4 8,that which we have seen and heard declare we unto you1 that ye also may have fellowship with us1 and truly our fellowship is with the ,father1 and with his ,son ,jesus ,christ40--,john xvii4 #ba-bc4 8,that they all may be one1 as thou1 ,father1 art in me1 and ,i in thee1 that they also may be one in us1 c40 ,it is a matter of great consolation that ,god's glory and our happiness are linked together1 so that whoever set his glory before them singly to aim at1 they take the most compendious and certain way to true blessedness4 ,his glory is the ultimate end of man1 and should be our great and last scope4 ,but our happiness--which consists in the enjoyment of ,god--is subordinate to this1 yet inseparable from it4 ,the end of our creation is communion and fellowship with ,god1 therefore man was made with an immortal soul capable of it1 and this is the greatest dignity and eminency of man above the creatures4 ,he hath not only impressed from ,god's finger1 in his first moulding1 some characters resembling ,god1 in righteousness and holiness1 but is created with a capacity of receiving more of ,god by communion with him4 ,other creatures have already all they will have1--all they can have1--of conformity to him1 but man is made liker than all1 and is fitted and fashioned to aspire to more likeness and conformity1 so that his soul may shine more and more to the perfect day4 ,there was an union made already in his first moulding1 and communion was to grow as a fragrant and sweet fruit out of this blessed root4 ,union and similitude are the ground of fellowship and communion4 ,that union was gracious1--that communion would have been glorious1 for grace is the seed of glory4 ,there was a twofold union between ,adam and ,god1--an union of state1 and an union of nature1 he was like ,god1 and he was ,god's friend4 ,all the creatures had some likeness to ,god1 some engravings of his power and goodness and wisdom1 but man is said to be made according to ,god's image1 8,let us make man like unto us40 ,other creatures had similitudinem vestiga1 but man had similitudinem faciet4 ,holiness and righteousness are ,god's face1--the very excellency and glory of all his attributes1 and the ,lord stamps the image of these upon man4 ,other attributes are but like his back parts1 and he leaves the resemblance of his footsteps upon other creatures4 ,what can be so beautiful as the image of ,god upon the soul8 ,creatures1 the nearer they are to ,god1 the more pure and excellent4 ,we see in the fabric of the world1 bodies the higher they are1 the more pure and cleanly1 the more beautiful4 ,now then1 what was man that was 8made a little lower than the angels08--in the ,hebrew1 8a little lower than ,god10 tantum non deus4 ,seeing man is set next to ,god1 his glory and beauty certainly surpasses the glory of the sun and of the heavens4 ,things contiguous and next other are like other4 ,the water is liker air than the earth1 therefore it is next the air4 ,the air is liker heaven than water1 therefore is it next to it4 ,omne contiguum spirituali1 est spirituale4 ,angels and men next to ,god1 are spirits1 as he is a spirit4 ,now similitude is the ground of friendship4 ,pares paribus congregantur1 similitudo necessitudims vinculum4 ,it is that which conciliates affections among men4 ,so it is here by proportion4 ,god sees all is very good1 and that man is the best of his works and he loves him1 and makes him his friend1 for his own image which he beholds in him4 ,at length from these two roots this pleasant and fragrant fruit of communion with and enjoyment of ,god grows up4 ,this is the entertainment of friends1 to delight in one another1 and to enjoy one another4 ,amicorum omnia communia4 ,love makes all common4 ,it opens the treasure of ,god's fulness1 and makes a vent of divine bounty towards man1 and it opens the heart of man1 and makes it large as the sand of the sea to receive of ,god4 ,our receiving of his fulness is all the entertainment we can give him4 ,o what blessedness is this1 for a soul to live in him6 ,and it lives in him when it loves him4 ,anima est ubi amat1 non ubi animat4 ,and to taste of his sweetness and be satisfied with him1 this makes perfect oneness1 and perfect oneness with ,god1 who is 8the fountain of life1 and in whose favour is life10 is perfect blessedness4 ,but we must stand a little here and consider our misery1 that have fallen from such an excellency4 ,how are we come down from heaven wonderfully8 ,sin has interposed between ,god and man and this dissolves the union1 and hinders the communion4 ,an enemy has come between two friends1 and puts them at odds1 and oh6 an eternal odds4 ,sin hath sown this discord1 and alienated our hearts from ,god4 ,man's glory consisted in the irradiation of the soul from ,god's shining countenance1 this made him light1 ,god's face shined on him4 ,but sin interposing has eclipsed that light and brought on an eternal night of darkness over the soul4 ,and thus we are spoiled of the image of ,god1 as when the earth comes between the sun and the moon4 ,now then1 there can no beams of divine favour and love break through directly towards us1 because of the cloud of our sins1 that separates between ,god and us1 and because of 8the partition wall10 and 8the hand writing of ordinances that was against us10--,god's holy law1 and severe justice1 ,eph4 ii4 #ad1 ,col4 ii4 #ad4 ,then1 what shall we do8 ,how shall we see his face in joy8 ,certainly it had been altogether impossible1 if our ,lord ,jesus ,christ had not come1 who is 8the light and life of men40 ,the ,father shines on him1 and the beams of his love reflect upon us1 from the ,son4 ,the love of ,god1 and his favourable countenance1 that cannot meet with us in a direct and immediate beam1 they fall on us in this blessed compass1 by the intervention of a mediator4 ,we are rebels standing at a distance from ,god1 ,christ comes between1 a mediator and a peace maker1 to reconcile us to ,god4 8,god is in ,christ reconciling the world40 ,god first makes an union of natures with ,christ1 and so he comes near to us1 down to us who could not come up to him1 and then he sends out the word of reconciliation1--the gospel1 the tenor whereof is this1 8,that which we have seen and heard declare we unto you1 that ye also may have fellowship with us1 and truly our fellowship is with the ,father1 and with his ,son10 #a ,john i4 #c4 ,it is a voice of peace and invitation to the fellowship of ,god4 ,behold1 then the happiness of man is the very end and purpose of the gospel4 ,christ is the repairer of the breaches1 the second ,adam aspired to quicken what ,adam killed4 ,he hath 8slain the enmity10 and cancelled the hand writing that was against us1 and so made peace by the blood of his cross1 and then1 having removed all that out of the way1 he comes and calls us unto the fellowship which we were ordained unto from our creation4 ,we who are rebels1 are called to be friends1 8,i call you not servants1 but friends40 ,it is a wonder that the creature should be called a friend of ,god1 but1 ,o great wonder1 that the rebel should be called a friend6 ,and yet that is not all4 ,we are called to a nearer union1--to be the sons of ,god1 this is our privilege1 ,john i4 #ab4 ,this is a great part of our fellowship with the ,father and his ,son1 we are the ,father's children1 and the ,son's brethren 8and if children then heirs1 heirs of ,god10 and if brethren1 then co-heirs with ,christ1 ,rom4 viii4 #ag4 ,thus the union is begun again in ,christ1 but as long as sin dwells in our mortal bodies it is not perfect1 there is always some separation and some enmity in our hearts1 and so there is neither full seeing of ,god1 for 8we know but in part10 and we see 8darkly10 nor full enjoying of ,god1 for we are 8saved by hope10 and we 8live by faith1 and not by sight40 ,but this is begun which is the seed of eternal communion1 we are here partakers of the divine nature4 ,now then it must aspire unto a more perfect union with ,god whose image it is4 ,and therefore the soul of a believer is here still in motion towards ,god as his element4 ,there is here an union in affection but not completed in fruition1--affectu non effecta4 ,the soul pants after ,god1--8,whom have ,i in heaven or earth but thee8 ,my flesh and my heart faileth10 c4 ,a believing soul looks upon ,god as its only portion1--accounts nothing misery but to be separated from him1 and nothing blessedness but to be one with him4 ,this is the loadstone of their affections and desires1 the centre which they move towards1 and in which they will rest4 ,it is true1 indeed1 that oftentimes our heart and our flesh faileth us1 and we become ignorant and brutish4 ,our affections cleave to the earth1 and temptations with their violence turn our souls towards another end than ,god4 ,as there is nothing more easily moved and turned wrong than the needle that is touched with the adamant1 yet it settles not in such a posture1 it recovers itself and rests never till it look towards the north1 and then it is fixed--even so1 temptations and the corruptions and infirmities of our hearts disturb our spirits easily1 and wind them about from the ,lord1 towards any other thing1 but yet we are continuing with him1 and he keeps us with his right hand1 and therefore though we may be moved1 yet we shall not be greatly commoved1 we may fall1 but we shall rise again4 ,he is 8the strength of our heart10 and therefore he will turn our heart about again1 and fix it upon its own portion4 ,our union here consists more in his holding of us by his power1 than our taking hold of him by faith4 ,power and good will encamp about both faith and the soul4 8,we are kept by his power through faith10 #a ,pet i4 #e4 ,and thus he will guide the soul1 and still be drawing it nearer to him1 from itself1 and from sin and from the world1 till he 8receive us into glory10 and until we be one as with the ,father and the ,son1--8,he in us and we in him1 that we may be made perfect in one10 as it is in the words read4 ,this is strange4 ,a greater unity and fuller enjoyment1 a more perfect fellowship1 than ever ,adam in his innocency would have been capable of6 ,what soul can conceive it8 what tongue express it8 ,none can1 for it is that which 8eye hath not seen1 nor ear heard1 neither hath it entered into man's heart to conceive40 ,we must suspend the knowledge of it till we have experience of it4 ,let us now believe it1 and then we shall find it4 ,there is a mutual inhabitation which is wonderful4 ,persons that dwell one with another have much society and fellowship1 but to dwell one in another is a strange thing1--8,i in them1 and they in me10 and therefore ,god is often said to dwell in us1 and we to dwell in him4 ,but that which makes it of all most wonderful and incomprehensible is that glorious unity and communion between the ,father and the ,son1 which it is made an emblem of4 8,as thou1 ,father1 art in me1 and ,i in thee1 that they also may be one in us40 ,can you conceive that unity of the ,trinity8 ,can you imagine that reciprocal inhabitation1--that mutual communion between the ,father and the ,son8 ,no1 it hath not entered into the heart to conceive it4 ,only thus much we know1 that it is most perfect1 it is most glorious1 and so much we may apprehend of this unity of the saints with ,god4 ,oh love is an uniting and transforming thing4 8,god is love1 and he that dwelleth in love dwelleth in ,god1 and ,god in him40 ,he dwelleth in us by love1 this makes him work in us1 and shine upon us4 ,love hath drawn him down from his seat of majesty1 to visit poor cottages of sinners1 ,isa4 lxvi4 #a1 #b and xlvi4 #c1 #d4 ,and it is that love of ,god reflecting upon our souls that carries the soul upward to him1 to live in him1 and walk with him4 ,o how doth it constrain a soul to 8live to him10 and draw it from itself6 #b ,cor4 v4 #ae4 ,then the more unity with ,god1 the more separation from ourselves and the world1 the nearer ,god the farther from ourselves1 and the farther from ourselves the more happy1 and the more unity with ,god1 the more unity among ourselves1 among the brethren of our family4 ,because here we are not fully one with our ,father1 therefore there are many differences between us and our brethren because we are not one perfectly in him1 therefore we are not one1 as he and the ,father are one4 ,but when he shall be in us1 and we in him1 as the ,father is in the ,son and the ,son in the ,father1 then shall we be one among ourselves1 then shall we meet in the unity of the faith1 into a perfect man1 8into the measure of the stature of the fulness of ,christ10 ,eph4 iv4 #ac4 ,christ is the uniting principle4 ,while the saints are not wholly one1 uni tertio1 they cannot be perfectly one inter se1 among themselves4 ,consider this1 ,i beseech you ,christ's union with the ,father is the foundation of our union to ,god1 and our union among ourselves4 ,this is comfortable1 the ground of it is laid already4 ,now it is not simply the unity of the ,father and the ,son in essence that is here meant1 for what shadow and resemblance can be in the world of such an incomprehensible mystery8 ,but it is certainly the union and communion of ,god with ,christ ,jesus as mediator1 as the head of the church which is his body4 ,therefore seeing the ,father is so wonderfully well pleased and one with ,christ1 his well beloved ,son and messenger of the covenant1 and chief party contracting in our name1 he is by virtue of this1 one with us1 who are his seed and members4 ,and therefore1 the members should grow up in the head ,christ1 from whom the whole body maketh increase 8according to the effectual working of the ,spirit in it10 ,eph4 v4 #a1 #af4 ,now1 if the union between the ,father and ,christ our head cannot be dissolved1 and cannot be barren and unfruitful1 then certainly the ,spirit of the ,father which is given to ,christ beyond measure1 must effectually work in every member1 till it bring them to 8the unity of the faith10 and1 8to the measure of the perfect man1 which is the fulness of ,christ40 ,so then every believing soul is one with the ,father as ,christ is one1 because he is the head and they the members1 and the day is coming that all the members shall be perfectly united to the head ,christ and grow up to the perfect man1 which is 8the stature of ,christ's fulness40 8,and then shall we all be made perfect in one10 we shall be one as he is one1 because he and we are one perfect man1 head and members4 ,now1 to what purpose is all this spoken8 ,i fear1 it doth not stir up in our souls a desire after such a blessed life4 ,whose heart would not be moved at the sound of such words8 8,our fellowship is with the ,father and with his ,son40 ,we are made perfect1 he in us1 and we in him4 ,certainly1 that soul is void of the life of ,god that doth not find some sparkle of holy ambition kindled within1 after such a glorious and blessed condition6 ,but these things savour not1 and taste not to the most part1 8the natural man knoweth them not1 for they are spiritually discerned40 ,how lamentable is it1 that ,christ is come to restore us to our lost blessedness1 and yet no man almost considers it or lays it to heart6 ,o how miserable1--twice miserable--is that soul that doth not draw near to ,god in ,christ1 when ,god hath come so near to us in ,christ1 that goes a whoring after the lust of the eyes and flesh1 and after the imaginations of their own heart1 and will not be guided by ,christ1 the way and life1 to glory6 8,thou shalt destroy them1 ,o ,lord10 ,psal4 lxxiii4 #bg4 ,all men are afar off from ,god1 from the womb behold1 we may have access to ,god in ,christ4 ,wo to them that are yet afar off1 and will not draw near1 8they shall all perish40 8,i exhort you to consider what you are doing the most part of you are going away from ,god1 you were born far off1 and you will yet go farther1 know what you will meet with in that way1--destruction40 ,you have never yet asked in earnest1 ,for what purpose you came into the world8 ,what wonder ye wander and walk at random1 seeing ye have not proposed to yourselves any certain scope and aim6 ,it is great folly1 you would not be so foolish in any petty business1 but ,o how foolish men are in the main business6 8,the light of the body is the eye10 if that be not light1 8the whole body is full of darkness40 ,if your intention be once right established1 all your course will be orderly1 but if you be dark and blind in this point1 and have not considered it1 you cannot walk in the light1 your whole way is darkness4 ,the right consideration of the great end would shine unto you1 and direct your way ,but while you have not proposed this end unto yourselves--the enjoyment of ,god--you must spend your time either in doing nothing to that purpose1 or doing contrary to it4 ,all your other lawful business1 your callings and occupations1 are but in the by2 they are not the end1 nor the way1 but you make them your only business2 they are altogether impertinent to this end4 ,and the rest of your walking1 in lusts and ignorance1 is not only impertinent1 but inconsistent with it and contrary to it4 ,if you think that you have this before your eyes1 to enjoy ,god1--,i pray you look upon the way you choose4 ,is your drunkenness1 your swearing1 your uncleanness1 your contentions and railings1 and such works of the flesh1--are these the way to enjoy ,god8 ,shall not these separate between ,god and you8 ,is your eating and drinking1 sleeping as beasts1 and labouring in your callings1--are these all the means you use to enjoy ,god8 ,be not deceived2 you who draw not near ,god by prayer often in secret1 and by faith in his ,son ,christ1 as lost miserable sinners1 to be saved and reconciled by him1 you have no fellowship with him1 and you shall not enjoy him afterward6 ,you whose hearts are given to your covetousness1 who have many lovers and idols besides him1 you cannot say1 ,whom have ,i besides ,thee in earth8 ,no2 you have many other things besides ,god4 ,you can have nothing of ,god1 except ye make him all to you4--unless you have him alone4 8,my undefiled is ,one10 ,cant4 vi4 #i4 ,he must be alone1 for 8his glory he will not give to another40 ,if you divide your affections1 and pretend to give him part1 and your lusts another part1 you may be doing so1 but he will not divide his glory so1 he will give no part of it to any other thing4 ,but as for those souls that come to him and see their misery without him1 ,o know how good it is6 ,it is not only good1 but best1 yea only good2 it is bonum1 and it is optimum2 yea1 it is unicum4 8,there is none good1 save one1 even ,god20 and there is nothing good for us but this one1 to be near ,god1 and so near1 that we may be one1--one spirit with the ,lord1--8for he that is joined to the ,lord is one spirit40 ,rejoice in your portion1 and long for the possession of it4 ,let all your meditations and affections and conversation proclaim this1 8,whom have ,i in heaven but thee8 and there is none in the earth whom ,i desire besides thee40 ,and certainly he shall guide you to the end1 and receive you into glory4 ,then you shall rest from your labours1 because you shall dwell in him1 and enjoy that which you longed and laboured for4 ,let the consideration of that end unite the hearts of ,christians here4 ,o what an absurd thing is it1 that those who shall lodge together at night1 and be made 8perfect in one10 should not only go contrary ways1 but have contrary minds and affections6 ,lecture ,,iii4 ,the ,authority ,and ,utility ,of ,the ,scriptures #b ,tim4 iii4 #af4--8;,all scripture is given by inspiration of ,god1 and is profitable for doctrine1 for reproof1 for correction1 for instruction in righteousness40 ,we told you that there was nothing more necessary to know than what our end is1 and what the way is that leads to that end4 ,we see the most part of men walking at random1--running an uncertain race1--because they do not propose unto themselves a certain scope to aim at1 and whither to direct their whole course4 ,according to men's particular inclinations and humours so do the purposes and designs of men vary2 and often do the purposes of one man change1 according to the circumstances of time and his condition in the world4 ,we see all men almost running cross one to another4 ,one drives at the satisfaction of his lust by pleasure2 another fancies a great felicity in honour2 a third in getting riches2 and thus men divide themselves2 whereas1 if it were true happiness that all were seeking1 they would all go one way towards one end4 ,if men be not in the right way1 the faster they seem to move toward the mark1 the farther they go from it4 ,wandering from the right way1 7suppose men intend well7 will put them farther from that which they intend4 ,si via in contrarium ducat1 ipsa velocitas majoris intervalli causa est4 ,therefore it concerns us all most deeply to be acquainted with the true path of blessedness2 for if we once mistake1 the more we do1 the swifter we move1 the more distant we are from it indeed4 ,and there is the more need1 because there are so many by-paths that lead to destruction4 ,what say ,i8 ,by-paths6 ,no2 highways1 beaten paths1 that the multitude of men walk in1 and never challenge1 nor will endure to be challenged as if they were in an error6 ,in other journeys1 men keep the plain highway1 and are afraid of any secret by-way1 lest it lead them wrong3 ,at hic1 via quque tritissima maxime decipit4 ,here the high-pathed way leads wrong1 and ,o1 far wrong6--to hell4 ,this is the meaning of ,christ's sermon1 8,enter in at the strait gate1 but walk not in the broad way where many walk1 for it leads to destruction40 ,therefore ,i would have this persuasion once begotten in your souls1 that the course of this world1--the way of the most part of men1--is dangerous1 is damnable4 ,o consider whither the way will lead you1 before you go farther6 ,do not think it a folly to stand still now1 and examine it1 when you have gone on so long in their company4 ,stand1 ,i say1 and consider6 ,be not ignorant as beasts1 that know no other things than to follow the drove2 qu pergunt1 non quo eundum est1 sed quo itur2 they follow not whither they ought to go1 but whither most go4 ,you are men1 and have reasonable souls within you2 therefore ,i beseech you1 be not composed and fashioned according to custom and example1 that is1 brutish1 but according to some inward knowledge and reason4 ,retire once from the multitude1 and ask in earnest at ,god1 ,what is the way8 ,him that fears him he will teach the way that he should choose4 ,the way to his blessed end is very strait1 very difficult2 you must have a guide in it1--you must have a lamp and a light in it1--else you cannot but go wrong4 ,the principles of reason within us are too dark and dim2 they will never lead us through the pits and snares in the way4 ,these indeed shined so brightly in ,adam that he needed no light without him1 no voice about him2 but sin hath extinguished it much2 and there remains nothing but some little spunk or sparkle1 under the ashes of much corruption1 that is but insufficient in itself1 and is often more blinded and darkened by lusts4 ,so that if it were never so much refined--as it was in many heathens--yet it is but the blind leading the blind1 and both must fall into the ditch4 ,our end is high and divine1--to glorify ,god and to enjoy him2 therefore our reason caligat ad suprema2 it can no more steadfastly behold that glorious end1 and move towards it1 than our weak eyes can behold the sun4 ,our eyes can look downward upon the earth1 but not upward to the heavens3 so we have some remnant of reason in us1 that hath some petty and poor ability for matters of little moment1 as the things of this life2 but if we once look upward to the glory of ,god1 or eternal happiness1 our eyes are dazzled1 our reason confounded1 we cannot steadfastly behold it1 ,eph4 iv4 #ah2 #b ,cor4 iii4 #ac1 #ad4 ,therefore the ,lord hath been pleased to give us the scriptures1 which may be 8a lamp unto our feet10 and a guide unto our way2 whereunto we shall do well 8to take heed1 as unto a candle or a light that shineth in a dark place1 until the day dawn10 #b ,peter i4 #ai4 ,these are 8able to make us wise unto salvation40 ,let us hear what ,paul speaks to ,timothy1 #b ,tim4 iii4 #af1 8,all scripture is given by inspiration of ,god10 c43 where you have two points of high concernment1--the authority of the scriptures1 and their utility4 ,their authority1 for they are given by divine inspiration2 their utility1 for they are 8profitable for doctrine10 c41 and can make us perfect1 and well 8furnished to every good work40 ,the authority of it is in a peculiar way divine4 8,of him and through him are all things40 ,all writings of men1 according to the truth of the scriptures1 have some divinity in them1 inasmuch as they have of truth1 which is a divine thing4 ,yet the holy scriptures are by way of excellency attributed to ,god1 for they are immediately inspired of ,god4 ,therefore ,peter saith that 8the scriptures came not in old time by the will of man1 but holy men spake as they were moved by the ,holy ,ghost10 #b ,peter i4 #ba4 ,god by his ,spirit1 as it were1 acted the part of the soul in the prophets and apostles2 and they did no more but utter what the ,spirit conceived4 ,the ,holy ,ghost inspired the matter and the words1 and they were but tongues and pens to speak and write it unto the people2 there needed no debate1 no search in their own minds for the truth1 no inquisition for light2 but light shined upon their souls so brightly1 so convincingly1 that it put it beyond all question that it was the mind and voice of ,god4 ,you need not ask1 ,how they did know that their dreams or visions were indeed from the ,lord1 and that they did not frame any imagination in their own hearts and taught it for his word1 as many did8 ,i say1 you need no more ask that than ask1 ,how shall a man see light or know the sunshine8 ,light makes itself manifest1 and all other things4 ,it is seen by its own brightness4 ,even so the holy men of ,god needed not any mark or sign to know the ,spirit's voice1 his revelation needed not the light of any other thing1 it was light itself4 ,it would certainly overpower the soul and mind1 and leave no place of doubting4 ,god1 who cannot be deceived1 and can deceive no man1 hath delivered us this doctrine4 ,o with what reverence shall we receive it1 as if we heard the ,lord from heaven speak4 ,if you ask1 ,how you shall be persuaded that the scriptures are the word of ,god1--,his very mind opened to men and made legible4 ,truly there are some things cannot be well proved1 not because they are doubtful but because they are clear of themselves1 and beyond all doubt and exception4 ,principles of arts must not be proved1 but supposed1 till you find by trial and experience afterward that they were indeed really true4 ,there are1 no question1 such characters of divinity and majesty imprinted in the very scriptures themselves1 that whosoever hath the eyes of his understanding opened1 though he run he may read them1 and find ,god in them4 ,what majesty is in the very simplicity and plainness of the scriptures6 ,they do not labour to please men's ears1 and adorn the matter with the curious garments of words and phrases1 but represent the very matter itself to the soul1 as that which in itself is worthy of all acceptation1 and needs no human eloquence to commend it4 ,painting doth spoil native beauty4 ,external ornaments would disfigure some things that are of themselves proportioned and lovely1 therefore the ,lord chooses a plain and simple style which is foolishness to the world1 but in these swaddling clothes of the scriptures1 and this poor cottage the child ,jesus1 the ,lord of heaven and earth1 is contained4 ,there is a jewel of the mysterious wisdom of ,god1 and man's eternal blessedness1 in this mineral4 ,what glorious and astonishing humility is here6 ,what humble and homely glory and majesty also6 ,he is most high1 and yet none so lowly4 ,what excellent consent and harmony of many writers in such distant times6 ,wonder at it4 ,all speak one thing to one purpose1--to bring men to ,god1 to abase all glory1 and exalt him alone4 ,must it not be one spirit that hath quickened all these and breathes in them all this one heavenly song of 8glory to ,god on high and good will towards men40 ,other writers will reason these things with you to convince you and persuade you1 and many think them more profound and deep for that reason1 and do despise the baseness of the scriptures1 but to them whose eyes are opened1 the majesty and authority of ,god commanding and asserting and testifying to them1 is more convincing from its own bare assertion1 than all human reason4 ,although there be much light in the scriptures to guide men's way to ,god's glory and their own happiness1 yet it will all be to small purpose if 8the eyes of our understanding be darkened and blinded40 ,if you shall surround a man with day light1 except he open his eyes he cannot see4 ,the scriptures are a clear sun of life and righteousness1 but the blind soul encompassed with that light is nothing the wiser1 but thinks the lamp of the word shines not1 because it sees not1 it hath its own dungeon within it4 ,therefore the ,spirit of ,god must open the eyes of the blind1 and enlighten the eyes of the understanding1 that the soul may see wonderful things in ,god's law1 ,psal4 cxix4 #e1 #ah4 ,the light may shine in the darkness1 but 8the darkness comprehendeth it not10 ,john i4 #e4 ,i wonder not that the most part of men can see no beauty1 no majesty1 no excellency in the holy scriptures to allure them1 because they are natural1 and have not the ,spirit of ,god1 and so cannot know these things 8for they are spiritually discerned10 #a ,cor4 ii4 #ad4 ,therefore as the inspiration of ,god did conceive this writing at first1 and preached this doctrine unto the world1 so there can no soul understand it1 or profit by it1 but by the inspiration of the ,almighty4 8,verily there is a spirit in man1 and the inspiration of the ,almighty giveth him understanding10 saith ,job4 ,when the ,spirit comes into the soul to engrave the characters of that law and truth into the heart which were once engraven on tables of stone1 and not written with pen and ink1 then the ,spirit of ,christ ,jesus writes over and transcribes the doctrine of the gospel on 8the fleshly tables of the heart10--draws the lineaments of that faith and love preached in the word upon the soul1 then the soul is 8the epistle of ,christ10 8written not with pen and ink1 but with the ,spirit of the living ,god10 #b ,cor4 iii4 #c4 ,and then the soul is manifestly declared to be such1 when that which is impressed on the heart is expressed in the outward man in walking1 that it may be 8read of all men40 ,now the soul having thus received the image of the scriptures on it1 understands the ,spirit's voice in them1 and sees the truth and divinity of them4 ,the eye must receive some species and likeness of the object before it see it1 it must be made like to the object ere it can behold it1--,intelligens in arta fit ipsum intelligibile1 so the soul must have some inspiration of the ,holy ,ghost1 before it can believe with the heart the inspired scriptures4 ,now1 for the utility and profit of the scriptures1 who can speak of it according to its worth8 ,some things may be over commended1--nay1 all things but this one1--,god speaking in his word to mankind4 ,many titles are given to human writings1 some are called accurate1 some subtile1 some ingenious and some profound and deep1 some plain1 some learned1 but call them what they please1 the scripture may vindicate to itself these two titles as its own prerogative1--holy and profitable4 ,the best speaker in the world in many words cannot want sin1 the best writer hath some dross and refuse1 but here1 all is holy1 all is profitable4 ,many books are to no purpose but to feed and inflame men's lusts1 many serve for nothing but to spend and drive over the time1 without thought most part are good for nothing but to burden and over weary the world to put them in a fancy of knowledge which they have not1 many serve for this only1 to nourish men's curiosity and vain imaginations1 and contentions about words and notions1 but here is a book profitable1--all profitable4 ,if you do not yet profit by it1 you can have no pleasure in it1 it is only ordained for soul's profiting1 not for pleasing your fancy1 not for matter of curious speculation1 not for contention and strife about the interpretation of it4 ,many books have nothing in them1 but specious titles to commend them1 they do nothing less than what they promise1 they have a large and fair entry1 which leads only into a poor cottage1 but the scriptures have no hyperbolic and superlative styles to allure men1 they hold out a plain and common gate and entry which will undoubtedly lead to a pleasant palace1 others et prodesse volunt et delectare1 but these certainly et prodesse volunt et possunt1--they both can profit you and will profit you4 ,i wish that souls would read the scriptures as profitable scriptures with the intention to profit4 ,if you do not read with such a purpose1 you read not the scriptures of ,god1 they become as another book unto you4 ,but what are they profitable for8 ,for doctrine1 and a divine doctrine1 a doctrine of life and happiness4 ,it is the great promise of the new covenant1 8,you shall be all taught of ,god40 ,the scriptures can make a man learned and wise1 learned to salvation1 it is foolishness to the world1 8but the world through wisdom know not ,god40 ,alas6 what then do they know8 ,is there any besides ,god8 ,and is there any knowledge besides the knowledge of ,god8 ,you have a poor petty wisdom among you to gather riches and manage your business4 ,others have a poor imaginary wisdom that they call learning1 and generally people think1 to pray to ,god is but a paper-skill1 a little book-craft1 they think the knowledge of ,god is nothing else but to learn to read the ,bible4 ,alas6 mistake not1 it is another thing to know ,god4 ,the doctrine of ,jesus ,christ written on the heart is a deep profound learning and the poor1 simple1 rudest people1 may by the ,spirit's teaching become wiser than their ancients1 than their ministers4 ,o1 it is an excellent point of learning1 to know how to be saved4 ,what is it1 ,i pray you to know the course of the heavens1--to number the orbs1 and the stars in them--to measure their circumference1--to reckon their motions1--and yet not to know him that sits on the circle of them1 and not know how to inhabit and dwell there8 ,if you would seek unto ,god1 and seek eyes opened to behold the mystery of the word1 you would become wiser than your pastors1 you would learn from the ,spirit to pray better1 you would find the way to heaven better than they can teach you1 or walk in it4 ,then1 it is 8profitable for reproof and correction40 ,it contains no doctrine very pleasant to men's natural humours1 but it is indeed most pleasant to a right and ordered taste4 ,you know1 the distemper of the eye1 or the perverting of the taste1 will misrepresent pleasant things1 and sweet things to the senses1 and make them appear ill savoured and bitter4 ,but1 ,i say1 to a discerning spirit there is nothing so sweet1 so comely4 8,i have seen an end of all perfection10 but none of thy law4 8,thy word is sweeter to me than the honey1 or the honey comb40 ,if a soul be prepossessed with the love of the world1 and the lusts of the world1 it cannot savour and taste of them1 that vicious quality in the mind will make the pleasant gospel unpleasant4 8,i piped unto you and ye have not danced40 ,but however1 the scriptures are then most profitable when they are least pleasant to our corruptions1 and1 therefore1 it is an absolute and entire piece4 ,ut prodesse volunt et delectare4 ,omne tulit punctum1 qui miscuit utile dulci4 ,there are sharp reproofs1 and sad corrections of his holy law which must make way for the pleasant and sweet gospel4 ,there is a reproof of life--a wounding before healing--that whoso refuse them1 despise their own soul1 but 8the ear that heareth them abideth among the wise10 ,prov4 xv #ca1 #cb4 ,woe unto that soul that correction or reproof or threatening is grievous unto1 8he shall die10 ,prov4 xv4 #aj1 8he is brutish10 ,prov4 xii4 #a4 ,there is a generation of men that can endure to hear nothing but gospel promises1 that cry out against all reproving of sins1 and preaching of ,god's wrath against unbelieving sinners as legal1 and meddling with other men's matters1 especially if they reprove the sins of rulers1 their public state enormities1 as if the whole word of ,god were not profitable1 as if reproofs were not as wholesome as consolations1 as if threatenings did not contribute to make men flee from the wrath to come into a city of refuge4 ,let such persons read their own character out of wise ,solomon1 8,correction is grievous to them that forsake the way40 8,rebuke a wise man1 and he will love thee1 give instruction to a wise man1 and he will be yet wiser10 ,prov4 ix4 #h1 #i4 ,if we were pleasers of men1 then were we not the servants of ,jesus ,christ1 let us strive to profit men1 but not to please them4 ,peace1 peace1 which men's own hearts fancy1 would please them1 but it were better for them to be awakened out of that dream1 by reproof1 by correction1 and he that will do so1 shall 8find more favour of him afterwards1 than he that flattereth with the tongue10 ,prov4 xxviii4 #bc4 ,well then1 let this be established in your hearts as the foundation of all true religion1 that the scriptures are the word of the eternal ,god1 and that they contain a perfect and exact rule both of glorifying ,god and of the way to enjoy him4 ,they can make you perfect to every good work4 ,i shall say no more on this1 but beseech you1 as you love your own souls1 be acquainting yourselves with them4 ,you will hear1 in these days of men pretending to more divine and spiritual discoveries and revelations than the scriptures contain but1 my brethren1 these can make you 8wise to salvation10 these can make you 8perfect to every good work40 ,then1 what needs more8 ,all that is besides salvation1 and beyond perfection1 count it superfluous and vain1 if not worse1 if not diabolical4 ,let others be wise to their own destruction1--let them establish their own imaginations for the word of ,god1 and rule of their faith1--but hold you fast what you have received1 and 8contend earnestly for it40 ,add nothing1 and diminish nothing1 let this lamp shine 8till the day dawn1 'till the morning of the resurrection10 and walk ye in the light of it1 and do not kindle any other sparkles1 else ye shall lie down in the grave in sorrow1 and rise in sorrow4 ,take the word of ,god as the only rule1 and the perfect rule1--a rule for all your actions1 civil1 natural1 and religious1 for all must be done to his glory1 and his word teacheth how to attain to that end4 ,let not your imaginations1 let not others example1 let not the preaching of men1 let not the conclusions and acts of ,assemblies be your rule1 but in as far as you find them agreeing with the perfect rule of ,god's holy word4 ,all other rules are regul regulat1 they are but like publications and intimations of the rule itself4 ,ordinances of assemblies are but like the herald promulgation of the king's statute and law1 if it vary in any thing from his intention1 it is not valid and binding4 ,i beseech you1 take the scriptures for the rule of your walking or else you will wander1 the scripture is regula regulans1 a ruling rule4 ,if you be not acquainted with it1 you must follow the opinions or examples of other men1 and what if they lead you unto destruction8 ,lecture ,,iv4 ,the ,scriptures ,reveal ,eternal ,life ,through ,jesus ,christ ,john v4 #ci--8,search the scriptures1 for in them ye think ye have eternal life1 and they are they which testify of me40 ,eph4 ii4 #bj--8;,and are built upon the foundation of the apostles and prophets40 ,as in darkness there is need of a lantern without and the light of the eyes within--for neither can we see in darkness without some lamp though we have never so good eyes1 nor yet see without eyes1 though in never so clear a sunshine--so there is absolute need for the guiding of our feet in the dangerous and dark paths to eternal life 7that are full of pits and snares17 of the lamp1 or word written or preached1 without us1 and the illumination of the ,holy ,ghost within us4 ,these are conjoined1 ,isa4 liv4 #ba1 8,this is my covenant10 8,the ,spirit that is upon thee1 and my words which ,i have put in thy mouth1 will not depart out of thy mouth1 nor out of the mouth of thy seed10 c4 ,there are words without1 and there must needs be a spirit within1 which makes us to behold the truth and grace contained in these words4 ,there is a law written without1 with pen and ink1 and there is a law written within1 upon the heart1 with the ,spirit of the living ,god4 ,the law without is the pattern and exact copy1 the law within1 is the transcript or the image of ,god upon the heart1 framed and fashioned according to the similitude of it1 #b ,cor4 iii4 #c1 ,heb4 viii4 #aj4 ,so then1 there needs be no more question about the divine authority of the scriptures among those who have their senses exercised to discern between good and ill1 than among men who see and taste1 concerning light and darkness1 sweet and bitter4 ,the persuasion of a ,christian is fetched deeper than the reasons of men4 ,their faith is 8the evidence of things not seen40 ,it is an eye1 a supernatural eye whereby a soul beholds that majesty and excellency of ,god shining in the word1 which1 though it shine about the rest of the world1 yet tis not seen1 because they cannot know it nor discern it4 ,wonder not that the multitude of men cannot believe the report that is made1 that there are few who find any such excellency and sweetness in the gospel as is reported1 because saith ,isaiah1 liii4 #a1 the arm of 8the ,lord is not revealed to them40 ,the hand of ,god must first write on their heart1 ere they understand the writings of the scriptures1 his arm must create an eye in their souls1 an internal light1 before it can behold that glorious brightness of ,god shining in the word4 ,the word is ,god's testimony of himself1 of his grace and mercy1 and good will to mankind4 ,now no man can receive this testimony1 unless it be sealed and confirmed by the ,holy ,ghost into the heart1 saith ,peter1 8,we are his witnesses of these things and so is also the ,holy ,ghost whom ,god hath given to them that obey him10 ,acts v4 #cb4 ,the word witnesses to the ear1 and the ,spirit testifieth to our spirits1 the truth and worth of that1 and therefore the ,spirit is a seal and a witness4 ,the word is the ,lord's voice to his own children1 bastards cannot know it1 8but my sheep know my voice10 ,john x4 #d1 #af4 ,you know no difference between the bleating of one sheep from another1 but the poor lambs know their mother's voice1 there is a secret instinct of nature that is more powerful than many marks and signs1 even so those who are begotten of ,god know his voice1--they discern that in it which all the world that hear it cannot discern--there is a sympathy between their souls and that living word4 ,that word is the immortal seed they are begotten of and there is a natural instinct to love that1 and to meditate in it1 such an inclination to it1 as in new born babes to the breasts1 so the children of ,god do desire the sincere milk of the word1 that they may grow thereby1 as they were born of it1 #a ,pet4 ii4 #b4 ,in those scriptures which we read in your audience1 you have something of their excellency1 and our duty4 ,there is a rich jewel in them1 a precious pearl in that field1 even ,jesus ,christ and in him eternal life2 and therefore we ought to search the scriptures for this jewel1 to dig in the field for this pearl1 the doctrine of the prophets and apostles1 as a sure foundation whereupon souls may build their eternal felicity1 and the hope of it4 ,jesus ,christ is the very chief stone in that foundation1 whereupon the weight of all the saints and all their hope hangs4 ,and therefore we ought to lean the weight of our souls only to this truth of ,god1 and build our faith only upon it1 and square our practice only by it4 ,we shall speak something of the first1 that it may be a spur to the second4 ,the ,jews had some respective opinion of the word of ,god2 they knew that in them was eternal life2 they thought it a doctrine of life and happiness1 and so cried up ,moses' writings1 but they would not believe ,christ's words4 ,they erred1 not understanding the scriptures1 and so set the writings of ,moses' law at variance with the preaching of ,christ's gospel4 ,what a pitiful mistake was this6 ,they thought they had eternal life in the scriptures1 and yet they did not receive nor acknowledge him whom to know was eternal life4 ,therefore our ,lord ,jesus sends them back again to the scriptures3--8,go and search them2 you think1 and you think well1 that in them ye may find the way to eternal life2 but while you seek it in them you mistake it2 these scriptures testify of me1 the end of the law1 but you cannot behold the end of that ministry1 because of the blindness of your hearts1 7,rom4 x4 #c2 #b ,cor4 iii4 #ac1 #ad47 ,therefore search again1 unfold the ceremonies2 ,i am wrapt in them1 and life eternal with me4 ,dig up the law till you find the bottom of ,god's purpose in it1--till you find the end of the ministration1--and you shall find me1 #8the way1 the truth1 and life2' and so you shall have that eternal life which now you do but think you have1 and are beguiled4 ,while you seek it out of me1 in vain you think you have it1 for it is not in the scriptures1 but because they testify of me1 the life and the light of men40 ,may not this now commend the word to us8 eternal life is in it4 ,other writings and discourses may tickle the ears with some pleasing eloquence1 but that is vanishing2 it is but like a musician's voice4 ,some may represent some petty and momentary advantage1 but how soon shall an end be put to all that8 ,so that within a little time the advantage of all the books of the world shall be gone4 ,the statutes and laws of kings and parliaments can reach no further than some temporal reward or punishment2 their highest pain is the killing of this body2 their highest reward is some evanishing and fading honour1 or perishing riches2 but 8he showeth his word and judgments unto us1 and hath not dealt so with any nation10 ,psal4 cxlvii4 #ai1 #bj4 ,and no nation under the whole heaven hath such laws and ordinances2 eternal life and eternal death is wrapt up in them4 ,these are rewards and punishments suitable to the majesty and magnificence of the eternal ,lawgiver4 ,consider1 ,i beseech you1 what is folded up here1--the scriptures show the path of life2 life is of all things the most excellent1 and comes nearest the blessed being of ,god4 ,when we say life1 we understand a blessed life1 that only deserves the name4 ,now this we have lost in ,adam4 ,death is passed upon all men1 but that death is not the worst3 'tis but a consequence of a soul-death4 ,the immortal soul--whose life consisteth in communion with ,god1 and peace with him--is separated from him by sin1 and so killed1 when it is cut off from the fountain of life2 what a life can it have more1 than a beam that is cut off by the intervention of a dark body from the sun4 ,now then1 what a blessed doctrine must it be that brings to light1 life and immortality8 especially when we have so miserably lost it1 and involved our souls into an eternal death4 ,life is precious in itself1 but much more precious to one condemned to die1--to be caught out of the paws of the lion1--to be brought back from the gibbet4 ,o how will that commend the favour of a little more time in the world6 ,but then if we knew what an eternal misery we are involved into1 and stand under a sentence binding us over to such an inconceivable and insupportable punishment as is the curse and wrath of ,god2 ,o how precious an esteem would souls have of the scriptures1 how would they be sweet unto their soul1 because they show unto us a way of escaping that pit of misery1 and a way of attaining eternal blessedness as satisfying and glorious as the misery would have been vexing and tormenting6 ,o that ye would once lay these in the balance together1--this present life and life eternal6 ,know ye not that your souls are created for eternity2 that they will eternally survive all these present things8 ,now how do ye imagine they shall live after this life8 ,your thoughts and projects and designs are confined within the poor narrow bounds of your time4 ,when you die1 in that day your thoughts shall perish4 ,all your imaginations and purposes and providences shall have an end then2 they reach no farther than that time4 ,and if you should wholly perish too1 it were not so much matter4 ,but for all your purposes and projects to come to an end1 when you are but beginning to live1 and enter eternity1 that is lamentable indeed6 ,therefore ,i say1 consider what ye are doing1 weigh these in a balance1--eternal life and the present life2 if there were no more difference but the continuance of the one1 and the shortness of the other1--that the world's standing is but as one day1 one moment to eternity1--that ought to preponderate in your souls4 ,do we not here flee away as a shadow upon the mountains8 ,are we not as a vapour that ascends1 and for a little time appears a solid body1 and then presently vanisheth8 ,do we not come all into the stage of the world1 as for an hour1 to act our part and be gone2 now then1 what is this to endless eternity8 ,when you have continued as long as since the world began1 you are no nearer the end of it4 ,ought not that estate then to be most in your eyes1 how to lay up a foundation for the time to come8 ,but then1 compare the misery and the vexation of this life with the glory and felicity of this eternal life4 ,what are our days8 ,but few and full of trouble4 ,or1 if you will1 take the most blessed estate you have seen and heard of in this world1 of kings and rich men1 and help all the defects of it by your imaginations2 suppose unto yourselves the height and pitch of glory and abundance and power that is attainable on earth2 and when your fancy hath busked up such a felicity1 compare it with an eternal life3 ,o how will that vanish out of your imaginations6 ,if so be you know any thing of the life to come1 you will even think that an odious comparison1--you will think all that earthly felicity but light as vanity1 8every man at his best estate is altogether vanity40 ,eternal life will weigh down eternally1 #b ,cor4 iv4 #ag1 #ah4 ,o but it hath an exceeding weight in itself1--one moment of it1 one hour's possession and taste of it6 but then what shall the endless endurance of it add to its weight8 ,now there are many that presume they have a right to eternal life1 as the ,jews did4 ,you think1 saith he1 that you have it2 you think well1 that you think 'tis only to be found in the scriptures2 but you vainly think that you have found it in them3 and there is this reason for it1 because 8you will not come to me that you might have life10 ,john v4 #dj4 ,if you did understand the true meaning of the scriptures1 and did not rest on the outward letter and ordinances1 you would receive the testimony that the scriptures give of me4 ,but now you bear not me1 the ,father's substantial ,word1 therefore 8ye have not his word abiding in you10 ver4 #ch4 ,there was nothing more general among that people1 than a vain carnal confidence and presumption of being ,god's people1 and having interest in the promise of life eternal1 as it is this day in the visible church4 ,there is a multitude that are ,christians only in the letter1 and not in the spirit1 that would never admit any question concerning this great matter of having eternal life2 and so by not questioning it1 they come to think they have it1 and by degrees their conjectures and thoughts about this ariseth to the stability of some feigned and strong persuasion of it4 ,in the ,old ,testament the ,lord strikes at the root of their persuasions1 by discovering unto them how vain a thing it was1 and how abominable it was before him1 to have an external profession of being his people1 and to glory in external ordinances and privileges1 and yet to neglect altogether the purging of their hearts and consciences from lust and idol-sins1 and to make no conscience of walking righteously towards men4 ,their profession was contradicted by their practice1 8,will ye steal1 murder1 and commit adultery1 and yet come and stand in my house80 ,jer4 vii4 #i1 #aj4 ,doth not that say as much as if ,i had given you liberty to do all these abominations8 ,even so it is this day2 the most part have no more of ,christianity but a name4 ,they have some outward privileges of baptism and hearing the word2 and1 it may be1 have a form of knowledge1 and a form of worship2 but in the meantime they are not baptized in heart1--they are in all their conversation even conformed to the heathen world1--they hate personal reformation1 and think it too precise and needless4 ,now1 ,i say1 such are many of you1 and yet you would not take well to have it questioned whether ye shall be partakers of eternal life4 ,you think you are wronged when that is called in question4 ,oh that it were beyond all question indeed6 ,but know assuredly that you are but ,christians in the letter1--in the flesh and not in the spirit4 ,many of you have not so much as 8a form of knowledge0--have not so much as the letter of religion4 ,you have heard some names in the preaching often repeated1--as ,christ1 and ,god1 and faith1 and heaven1 and hell1--and you know no more of these but the name4 ,you consider not and meditate not on them1 and though you know the truth of the word1 yet the word abideth not nor dwelleth in you4 ,you have it in your mouth1 you have it in your mind or understanding1 but it is not received in love1 it doth not dwell in the heart4 8,let the word of ,christ dwell in you richly10 ,col4 iii4 #af4 ,you have it imprisoned in your minds1 and shut up in a corner where it is useless1 and can do no more but witness against you1 and scarce that4 ,as the ,gentiles incarcerated and detained the truth of ,god1 written by nature within them1 in unrighteousness1 7,rom4 i4 #ah7 so do many of you detain the knowledge of his word in unrighteousness4 ,it hath no place in the heart1 gets no liberty and freedom to walk through the affections and so to order the conversation of men1 and therefore the most part of men do but fancy to themselves an interest and right to eternal life4 ,you think it1 and do but think it1 it is but a strong imagination1 that hath no strength from the grounds of it1 no stability from any evidence or promise1 but merely from itself1 or it is but a light and vain conjecture that hath no strength in it because there is no question or doubts admitted which may try the strength of it4 ,but then ,i suppose that a man could attain some answerable walking1 that he had not only a form of knowledge1 but some reality of practice1 some inward heat of affection and zeal for ,god and godliness1 yet there is one thing that he wants1 and if it be wanting will spoil all1 and it is this1 which ,christ reproves in the ,jews1 8you will not come to me to have life1 the scriptures testify of me1 but you receive not their testimony40 ,suppose a man had as much equity and justice towards men1 piety towards ,god1 and sobriety towards himself1 as can be found amongst the best of men1 let him be a diligent reader of the scriptures1 let him love them1 and meditate on them day and night1 yet if he do not come out of himself1 and leave all his own righteousness as dung behind him1 that he may be found in ,jesus ,christ1 he hath no life1 he cannot have any right to the eternal4 ,you may think this is a strange assertion1 that if a man had the righteousness and holiness of an angel1 yet he could not be saved without denying all that1 and fleeing to ,christ as an ungodly man1 and you may think it as strange a supposal1 that any person that reads the scriptures1 and walks righteously1 and hath a zeal towards ,god1 yet are such as will not come to ,christ and will not hear him whom the ,lord hath sent4 ,but the first is the very substance of the gospel4 8,there is none other name whereby men may be saved1 but by ,jesus ,christ10 ,acts iv4 #ab4 ,life eternal is all within him4 ,all the treasures of grace and wisdom and knowledge are seated in him1 ,col4 i4 #ai1 ii4 #c4 ,all the light of life and salvation is embodied in this son of righteousness1 since the eclipse of man's felicity in the garden4 ,adam was a living soul1 but he lost his own life1 and killed his posterity4 ,christ ,jesus1 the second common man in the world1 is a quickening spirit4 ,he hath not only life in himself1 but he gives it more abundantly1 and therefore you have it so often repeated in ,john1 who was the disciple most acquainted with ,christ1 8in him was life1 and the life was the light of men10 ,john i4 #d4 ,and he is 8the bread of life1 that gives life to the world10 ,john vi4 #cc1 #ce4 ,he is 8the resurrection and the life10 xi4 #bc1 and 8the way1 the truth1 and the life10 xiv4 #f4 ,the scriptures do not contain eternal life1 but in as far as they lead to him who is life1 and whom to know and embrace is eternal life and therefore1 saith he1 8these are they which testify of me40 ,man lived immediately in ,god when he was in innocency1 he had life in himself from ,god1 but then he began to live in himself without dependence on ,god the fountain of life1 and this himself being interposed between ,god and life1 it vanished even as a beam by the intervening of any gross body between it and the sun4 ,now man's light and life being thus eclipsed and cut off1 the ,lord is pleased to let all fulness dwell in his ,son ,jesus ,christ1 and the fulness of the ,godhead dwelt in him bodily1 ,col ii4 #i1 that since there was no access immediately to ,god for life 7a flaming fire1 and sword of divine justice compassing and guarding the tree of life1 lest man should touch it7 there might be access to ,god in a mediator like unto us that we might come to him1 and might have life from ,god by the intervention of ,jesus ,christ4 ,look then what is in the ,holy ,scriptures1 and you shall find it but a letter of death and ministration of condemnation while it is separated from him4 ,christ is the very life and spirit of the scriptures by whose virtue they quicken our souls4 ,if you consider the perfect rule of righteousness in the law1 you cannot find life there1 because you cannot be conformed unto it1 the holiest man offends in every thing1 and that holy law being violated in any thing will send thee to hell with a cure4 8,cursed is he that abideth not in all things40 ,if you look upon the promise of life1 8do this and live10 what comfort can you find in it1 except you could find doing in yourselves8 ,and can any man living find such exact obedience as the law requires8 ,there is a mistake among many4 ,they conceive that the ,lord cannot but be well pleased with them if they do what they can4 ,but be not deceived1--the law of ,god requires perfect doing1 it will not compound with thee and come down in its terms1 not one jot of the rigour of it will be remitted4 ,if you cannot do all that is commanded1 all you do will not satisfy that promise1 therefore thou must be turned over from the promise of life to the curse1 and there thou shalt find thy name written4 ,therefore it is absolutely necessary that ,jesus ,christ be made under the law1 and give obedience in all things1 even to the death of the cross1 and so be made a curse for us1 and sin for us1 even he 8who knew no sin40 ,and thus in him you find the law fulfilled1 justice satisfied1 and ,god pleased4 ,in him you find the promise of life indeed established in a better and surer way than was first propounded4 ,you find life by his death1 you find life in his doing for you4 ,and again1 consider the ceremonial law1--what were all those sacrifices and ceremonies8 ,did ,god delight in them8 ,could he savour their incense and sweet smells1 and eat the fat of lambs and be pacified8 ,no1 he detects and abhors such abominations6 ,because that people did stay in the letter1 and went no further than the ceremony1 he declares that it was as great abomination to him as the offering up of a dog4 ,while they were separated from ,jesus ,christ1 in whom his soul rested and was pacified1 they were not expiations1 but provocations2 they were not propitiations for sin1 but abominations in themselves4 ,but take these as the shadow of such a living substance2 take them as remembrances of him who was to come1 and behold ,jesus ,christ lying in these swaddling clothes of ceremonies1 until the fulness of time should come1 that he might be manifested in the flesh1 and so you shall find eternal life in those dead beasts1 in those dumb ceremonies4 ,if you consider this ,lamb of ,god slain in all these sacrifices1 from the beginning of the world1 then you present a sweet smelling savour to ,god1--then you offer the true propitiation for the sins of the world1--then he will delight more in that sacrifice than all other personal obedience4 ,but what if ,i should say1 that the gospel itself is a killing letter1 and ministration of death1 being severed from ,christ8 ,i should say nothing amiss1 but what ,paul speaketh1 that his gospel was 8a savour of death0 to many4 ,take the most powerful preaching1 the most sweet discourse1 the most plain writings of the free grace and salvation in the gospel1--take all the preaching of ,jesus ,christ himself and his apostles1--and you shall not find life in them1 unless ye be led by that ,spirit of ,christ unto himself1 who is 8the resurrection and the life40 ,it will no more save you than the covenant of works1 unless that word abide and dwell in your hearts1 to make you believe in him1 and embrace him with your souls1 whom ,god hath sent4 ,suppose you heard all1 and heard it gladly1 and learned it1 and could discourse well upon it1 and teach others1 yet if you be not driven out of yourselves1 out of your own righteousness1 as well as sins1 and pursued to this city of refuge1 ,jesus ,christ1 you have not eternal life4 ,your knowledge of the truth of the gospel1 and your obedience to ,god's law1 will certainly kill you1 and as certainly as your ignorance and disobedience1 unless you have embraced in your soul that good thing ,jesus ,christ1 contained in these truths1 who is the diamond of that golden ring of the scriptures1 and unless your soul embrace these promises as soul-saving1 as containing the chief good1 and 8worthy of all acceptation10 as well as your mind receive these as true and faithful sayings1 #a ,tim4 i4 #ae4 ,thus ye see ,jesus ,christ is either the subject of all in the scriptures1 or the end of it all4 ,he is the very proper subject of the gospel4 ,paul knew nothing but ,christ crucified in his preaching1 and he is the very end and scope 8of the law for righteousness10 ,rom4 x4 #c4 ,all the preaching of a covenant of works1 all the curses and threatenings of the ,bible1 all the rigid exactions of obedience1 all come to this one great design1 not that we set about such a walking to please ,god1 or do something to pacify him1 but that we being concluded under sin and wrath on the one hand1 and an impossibility to save ourselves on the other hand1 ,gal4 iii4 #bb1 ,rom4 v4 #bj1 #ba1 may be pursued unto ,jesus ,christ for righteousness and life1 who is both able to save us and ready to welcome us4 ,therefore1 the ,gospel opens the door of salvation in ,christ1 the law is behind us with fire and sword1 and destruction pursuing us1 and all for this end1 that sinners may come to him and have life4 ,thus the law is made the pedagogue of the soul to lead to ,christ1 ,christ is behind us1 cursing1 condemning1 threatening us1 and he is before with stretched out arms ready to receive us1 bless us1 and save us1 inviting1 promising1 exhorting to have life4 ,christ is on ,mount ,sinai1 delivering the law with thunders1 ,acts vii4 #ch1 and he is on the ,mount ,zion in the calm voice1 he is both upon the mountain of cursings and blessings1 and on both doing the part of a mediator1 ,gal4 iii4 #aj1 #bj4 ,it is love that is in his heart which made him first cover his countenance with frowns and threats2 and it is love that again displays itself in his smiling countenance4 ,thus souls are enclosed with love pursuing and love receiving1 and thus the law1 which seems most contrary to the ,gospel1 testifies of ,christ4 ,it gives him this testimony1 that except ,salvation be in him1 it is nowhere else4 ,the law says1 8,it is not in me1 seek it not in obedience1 ,i can do nothing but destroy you1 if you abide under my jurisdiction40 ,the ceremonies and sacrifices say1 8,if you can behold the end of this ministry1--if a veil be not upon your hearts1 as it was upon ,moses' face1 7#b ,cor4 iii4 #ac7 you may see where it is1 it is not in your obedience1 but in the death and suffering of the ,son of ,god whom we represent40 ,then the ,gospel takes all these coverings and veils away and gives a plain and open testimony of him 8,there is no name under heaven to be saved by1 but ,christ's40 ,the ,old ,testament spake by figures and signs1 as dumb men do but the ,new speaks in plain words and with open face4 ,now ,i say1 for all this that there is no salvation but in him1 yet many souls--not only those who live in their gross sins and have no form of godliness1 but even the better sort of people that have some 8knowledge0 and civility and a kind of 8zeal for ,god10--yet they do not 8come to him that they may have life10 they do not 8submit to the righteousness of ,god10 ,rom4 x4 #b1 #c4 ,here is the march that divides the ways of heaven and hell1--coming to ,jesus ,christ1 and forsaking ourselves4 ,the confidence of these souls is chiefly or only in that little knowledge1 or zeal1 or profession they have1 they do not as really abhor themselves for their own righteousness as for their unrighteousness4 ,they make that the covering of their nakedness and filthiness which is in itself as menstruous and unclean as any thing4 ,it is now the very propension and natural inclination of our hearts1 to stand upright in ourselves ,faith bows a soul's back to take on ,christ's righteousness1 but presumption lifts up a soul upon its own bottom4 8,how can ye believe that seek honour one of another80 ,the engagements of the soul to its own credit or estimation1--the engagements of self-love and self honour1--do lift up a soul that it cannot submit to ,god's righteousness1 to righteousness in another4 ,and therefore many do dream and think that they have eternal life1 who shall awake in the end1 and find that it was but a dream1 a night-fancy4 ,now from all this ,i would enforce this duty upon your consciences1 to 8search the ,scriptures0 if you think to have eternal life1 search them if ye would 8know ,christ1 whom to know is life eternal10 then again search them1 for 8these are they that testify of him40 ,searching imports diligence1--much diligence1--it is a serious work1 it is not a common seeking of an easy and common thing1 but a search and scrutiny for some hidden thing1 for some special thing4 ,it is not bare reading of the ,scriptures that will answer this duty1 except it be diligent and daily reading1 and it is not that alone1 except the spirit within meditate on them1 and by meditation accomplish a diligent search4 ,there is some hidden secret that you must search for that is enclosed within the covering of words and sentences4 ,there is a mystery of wisdom that you must apply your hearts to search out1 ,eccl4 vii4 #be4 ,jesus ,christ is the treasure that is hid in this field4 ,o a precious treasure of eternal life6 ,now then1 souls1 search into the fields of the ,scriptures for him 8as for hid treasure10 ,prov4 ii4 #d4 ,it is not only truth you must seek and buy1 and not sell it1 but it is life you would search1 here is an object that may not only take up your understandings1 but satisfy your hearts4 ,think not you have found all when you have found truth there1 and learned it1 no1 except you have found life there1 you have found nothing1 you have missed the treasure4 ,if you would profit by the ,scriptures1 you must bring both your understanding and your affections to them1 and depart not till they both return full4 ,if you bring your understanding to seek the truth1 you may find truth1 but not truly1 you may find it1 but you are not found of it4 ,you may lead truth captive1 and enclose it in a prison of your mind1 and encompass it about with a guard of corrupt affections1 that it shall have no issue1 no outgoing to the rest of your souls and ways1 and no influence on them4 ,you may 8know the truth10 but you are not 8known of it10 nor brought into captivity to the obedience of it4 ,the treasure that is hid in the ,scriptures is ,jesus ,christ1 whose entire and perfect name is1 8,way1 ,truth1 and ,life40 ,he is a living truth and true life1 therefore ,christ is the adequate object of the soul1 commensurable to all its faculties4 ,he has truth in him to satisfy the mind1 and has life and goodness in him to satiate the heart1 therefore if thou wouldest find ,jesus ,christ1 bring thy whole soul to seek him1 as ,paul expresseth it4 ,he is true and faithful1 and 8worthy of all acceptation10 then bring thy judgment to find the light of truth1 and thy affections to embrace the life of goodness that is in him4 ,now1 as much as ye find of him1 so much have ye profited in the ,scriptures4 ,if you find commands there which you cannot obey1 search again1 and you may find strength under that command4 ,dig a little deeper1 and you shall find ,jesus the end of an impossible command4 ,and when you have found him1 you have found life and strength to obey1 and you have found a propitiation and sacrifice for transgressing and not obeying4 ,if you find curses in it1 search again1 and you shall find ,jesus ,christ under that1 8made a curse for us10 you shall find him 8the end of the law for righteousness to every one that believes40 ,when you know all the letter of the ,scripture1 yet you must search into the spirit of it1 that it may be imprinted into your spirits4 ,all you know does you no good but as it is received in love1 unless your souls become a 8living epistle10 and the word without be written on the heart1 you have found nothing4 ,as for you that cannot read the ,scriptures1 if it be possible1 take that pains to learn to read them4 ,o if you knew what they contain1 and whom they bear witness of1 you would have little quietness till you could read at least his love-epistles to sinners6 ,and if you cannot learn1 be not discouraged1 but if your desires within be fervent1 your endeavours to hear it read by others will be more earnest4 ,but it is not so much the reading of much of it that profiteth1 as the pondering of these things in your hearts1 and digesting them by frequent meditation1 till they become the food of the soul4 ,this was ,david's way1 and by this he grew to the stature of a tall and well bodied ,christian4 ,lecture ,v4 ,of ,the ,scriptures ,eph4 ii4 #bj4--8;,and are built upon the foundation of the apostles and prophets1 ,jesus ,christ himself being the chief corner stone40 ,believers are 8the temple of the living ,god10 in which he dwells and walks1 #b ,cor4 vi4 #af4 ,every one of them is a little sanctuary and temple to his ,majesty1 8sanctify the ,lord of hosts in your hearts40 ,though he be 8the high and lofty ,one that inhabits eternity10 yet he is pleased to come down to this poor cottage of a creature's heart1 and dwell in it4 ,is not this as great a humbling and condescending for the ,father to come down off his throne of glory1 to the poor base footstool of the creature's soul1 as for the ,son to come down in the state of a servant1 and become in the form of sinful flesh8 ,but then he is a temple and sanctuary to them4 8,and he shall be for a sanctuary10 7,isa4 viii4 #ad47 a place of refuge1 a secret hiding place4 ,now1 as every one is a little separated retired temple1 so they all conjoined make up one temple1 one visible body1 in which he dwells4 ,therefore ,peter calls them 8living stones built up a spiritual house0 to ,god1 #a ,pet4 ii4 #e4 ,all these little temples make up one house and temple fitly joined together1 in which ,god shows manifest signs of his presence and working4 ,unto this the apostle in this place alludes4 ,the communion and union of ,christians with ,god is of such a nature1 that all the relations and points of conjunction in the creatures are taken to resemble it and hold it out to us4 ,we are citizens1 saith he1 and domestics1 household-men1 and so dwell in his house1 and then we are this house besides4 ,now ye know there are two principal things in a house--the foundation and the cornerstone1 the one supports the building the other unites it and holds it together4 ,these two parts of this spiritual building are here pointed at4 ,the foundation of every particular stone1 and of the whole building1 is the doctrine of the prophets and apostles1 as holding out ,jesus ,christ to souls1 8the rock on which our house shall be builded10 not the apostles or prophets1 far less pastors and teachers since1--for they are but at best1 8workers together with ,god1 and employed in the building of the house10 nor yet their doctrine1 but as it holds out that 8sure foundation0 that ,god has laid in ,zion1 7,isa4 xxviii4 #af47 which is ,jesus ,christ for 8other foundation can no man lay40 ,and then1 8the corner stone0 is that same ,jesus ,christ1 who reaches from the bottom even to the top of the building1 and immediately touches every stone1 and both quickens it in itself1 and unites them together4 ,well then1 here is a sure foundation to build our eternal happiness upon1 the word of ,god1 that endures for ever1 holds it out to us4 ,all men are building upon something4 ,every man is about some establishment of his hopes1--lays some foundation of his confidence which he may stand upon4 ,they are one of the two that ,christ speaks of1 ,luke vi4 #dh1 #di2 one builds on the rock1 another on the sand4 ,now as the foundation is1 so is the house4 ,a changeable foundation makes a falling house1 a sure foundation makes an unchangeable house1 a house without a foundation will prove quickly no house4 ,now whatsoever men build their hope and confidence upon1--besides the word of ,god1 his sure promise and sure covenant1 and ,jesus ,christ in them1--they build upon no foundation1 or upon a sandy foundation4 8,all flesh is grass1 and the flower and perfection of it is as the flower of the field40 ,here is the name and character of all created perfections1--of the most excellent endowments of mind1--of all the specious actions of man it is all but vanishing and vanity6 8,every man at his best estate is such1 yea1 altogether such40 ,you who have no more to build upon but your prosperity and wealth1 ,o that is but sand and dung6 ,would any man build a house upon a dunghill8 ,you who have no other hope but in your own good prayers and meanings1--your own reformations and repentances1--your professions and practices--know this1 that your hope is like a spider's house1 like the web that she has laboriously exercised herself about all the week over1 and then when you lean upon that house it shall fall through1 and not sustain your weight4 ,whatsoever it be1 besides this 8living stone10 ,jesus ,christ1 who is the very substance of the word and promises1 it shall undoubtedly prove thy shame and confusion4 ,but behold the opposition the prophet makes between the word and these other things4 8,the word of our ,god shall stand for ever10 ,isa4 xl4 #f-h4 ,and therefore ,peter makes it an 8incorruptible seed0 of which believers are begotten1 #a ,peter i4 #bc4 ,it is the unchangeable truth and immutable faithfulness of ,god that makes his word so sure1 8it is builded up to the heavens40 ,therefore the ,psalmist often commends the word of the ,lord as 8a tried word10--as 8purified seven times40 ,it hath endured the trial and proof of all men1--of all temptations--of all generations4 ,it hath often been put in the furnace of questions and doubtings1--it hath often been tried in the fire of afflictions1--but it came forth like pure gold1 without dross4 ,this is faith's foundation1 8,god hath spoken in his holiness10 and therefore1 though 8all men be liars1 yet ,god will be found true1 he deceives none1 and is deceived of none40 ,the ,lord hath taken a latitude to himself in his working1 he loves to show his sovereignty in much of that1 and therefore he changes it in men and upon men as he pleaseth4 ,yet he hath condescended to limit and bound himself by his word1 and in this to show his faithfulness4 ,and therefore1 though heaven and earth should pass away1--though he should annihilate this world1 and create new ones1--yet 8not one jot of his word shall fail40 ,the earth is established sure1 though it hath no foundation1 for the word of his command supports it1 and yet a believer's confidence is upon a surer ground4 8,though the earth should be removed1 yet it cannot pass or fail0 saith our ,lord4 ,and therefore the ,psalmist useth to boast in ,god1 that though the earth were moved1 and the floods lifted up their voice1 yet he would not fear1 because his foundation was unshaken for all that1 the word is not moved when the world is moved1 and therefore he was not moved4 ,the world's stability depends upon a word of command1 but our salvation depends on a word of promise4 ,now ye know1 promises put an obligation upon the person1 which commands do not4 ,a man may change his commands as he pleases to his children or servants1 but he may not change his promises4 ,therefore the promises of ,god put an obligation upon him who is truth itself1 not to fail in performance1 or rather he is to himself1 by his unchangeable will and good pleasure1 by his faithfulness and truth1 an obliging and binding law4 ,when no creature could set bounds to him1 he encloses himself within the bounds of promises to us1 and gives all flesh liberty to challenge him if he be not faithful4 ,now all 8the promises of ,god are yea and amen in ,jesus ,christ10 that is1 established and confirmed in him4 ,christ is the surety of them1 and so the certainty and stability of them depend upon him1 at least to our sense1 for ,god in all his dealing condescends to our weakness that we may have strong consolation4 ,a promise might suffice to ground our faith1 but he addeth an oath to his promise1 and he takes ,christ surety for the performance1 and therefore ,christ may be called the truth indeed1--the substantial word of ,god1--for he is the very substance of the written and preached word4 ,and then he is the certainty and assurance of it1 the ,scriptures testify of him1 and lead us to this 8rock higher than we10 to build upon1 and against this 8the gates of hell cannot prevail40 ,if the word lead not a soul into ,christ himself1 that soul hath no foundation4 ,though thou hear the word1--though thou know the word1--yea1 suppose thou couldest teach others1 and instruct the ignorant1--yet all that will be no foundation1 as good as none1 except thou do it4 ,and what is it to do the word but believe in him whom the word testifies of8 ,this is the work of ,god1 to resign thy soul to his mercies and merits1 and have no confidence in the flesh1 to scrape out all the rubbish of works and performances and parts out of the foundation1 and singly to roll thy soul's weight upon ,god's promises and ,christ's purchase1 to look with ,paul on all things besides1 in thee1 and about thee1 as dung and dross that thou can lean no weight upon1 and to remove that dunghill from the foundation of thy hope1 that ,jesus ,christ may be the only foundation of thy soul1 as ,god hath laid him in the church for 8a sure foundation that whoso believeth in him may not be ashamed40 ,whatever besides a soul be established on1 though it appear very solid1 and the soul be settled and fixed upon it1 yet a day will come that will unsettle that soul and raze that foundation4 ,either it shall be now done in thy conscience1 or it must be done at length1 when that great tempest of ,god's indignation shall blow from heaven 8against all unrighteousness of men10 in the day of accounts4 ,then shall thy house fall1 and the fall of it shall be great6 ,but a soul established upon the sure promises and upon ,christ1 in whom they 8are yea and amen0 shall abide that storm1 and in that day have confidence before ,god1--have wherewith to answer in ,jesus ,christ1 all the challenges of divine justice1 and the accusations of conscience4 8,he that trusts in him shall be as mount ,sion1 which cannot be moved40 ,you see all things else change1 and therefore men's hopes and joys perish4 ,even here the temptations and revolutions of the times undermine their confidence and joy1 and the blasts of the northern wind of affliction blow away their hopes4 ,now as ,christ is 8the foundation10 so he is 8the corner stone0 of the building4 ,it is ,christ who hath removed that 8partition wall between ,jews and ,gentiles1 even the ceremonies of the one1 and the atheism of the other40 8,he is our peace1 who hath made both one40 ,the two sides of the house of ,god are united by this corner-stone1 ,jesus ,christ4 ,thus we1 who were the temples of ,satan1 are made the temples of ,god4 ,thus poor stranger ,gentiles1 who had no interest in the covenant of promises1 come to share with ,abraham1 ,isaac1 and ,jacob1 and to be founded upon the doctrine of the prophets who taught the ,jewish church4 ,christ is the bond of ,christians2 this is 8the head0 into which all the members should grow up into a body4 ,distance of place1 difference of nations1 distinction of languages1 all these cannot separate the members of ,jesus ,christ1 they are more one--though consisting of divers nations1 tongues1 and customs and dispositions--than the people of one nation1 or children of one family1 for one ,lord1 one spirit1 unites all4 ,alas1 that all are not united in affection and judgment6 ,why do the sides of this house contend1 and wrestle one against another1 when there is such a cornerstone joining them together8 ,are there not many ,christians who cannot endure to look upon one another1 who are yet both placed in one building of the temple of ,god8 ,alas1 this is sad and shameful6 ,but that which ,i would especially have observed in this1 is1 that ,jesus ,christ is such a foundation that reacheth throughout the whole building1 and immediately toucheth every stone of the building4 ,it is such a foundation as riseth from the bottom to the top1 and therefore ,jesus ,christ is both 8the author and finisher of our faith10 8the beginning and the end40 ,the first stone and the last stone of our building must rise upon him1 and by him1 the least degree of grace and the greatest perfection of it1 both are in him1 and therefore ,christians should be most dependent creatures1--dependent in their first being1 and in after well-being1--in their being1 and growing1 wholly dependent upon ,christ2 that out 8of his fulness they may receive grace10 and then more 8grace for grace10 that all may appear to be grace indeed4 ,now1 ,i beseech you1 my beloved in the ,lord1 to know whereupon ye are builded1 or ought to be builded4 ,there are two great errors in the time1 take heed of them2 one is the doctrine of some1 and another is the practice of the most part4 ,some do prefer their own fancies and night-dreams1 and the imaginations of their own heart1 to the word of ,god1 and upon pretence of revelation of new light17#ace7 do cast a mist upon that word of ,god which is a light that hath shined from the beginning4 8,be not deceived10 but 8try the spirits whether they be of ,god10 or not4 ,there are many pretend to much of the ,spirit1 and therefore cry out against the word1 as letter1 as flesh4 ,but1 my brethren1 believe not every doctrine that calls itself a spirit4 ,that spirit is not of ,god that hears not ,god's voice as ,christ reasoneth against the ,jews4 ,seek ye more of the ,spirit of ,christ which he promiseth1 who is a ,spirit that teacheth all things1 and bringeth to remembrance these blessed sayings1 and leads us in all truth4 ,it shall be both safest and sweetest to you to meditate on that word of the prophets and apostles1 and the entrance into it shall give you light1--an old light which was from the beginning1 and therefore a true light--for all truth is eternal--and yet a new light to your sense and feeling4 ,it is both an old command1 and a new command2 an old word1 and a new word2 if thou search it by the ,spirit's inspiration1 that old word shall be made new1 that letter made spirit and life4 ,such are the words that ,christ speaks4 ,but yet there are many who do not reject the ,scriptures in judgment1 who1 notwithstanding1 do not build on them in practice4 ,alas1 it may be said of the most part of professed ,christians among us1 that they are not built upon the foundation of the apostles and prophets1 but upon the sayings of fallible and weak men6 ,what ground have many of you for your faith1 but because the minister saith so1 you believe so8 ,the most part live in an implicit faith1 and practise that in themselves which they condemn in the papists4 ,you do not labour to 8search the scriptures10 that upon that foundation you may build your faith in the questioned truths of this age1 that so you may be able to answer those that ask a reason of the faith that is in you4 ,alas6 simple souls1 you believe every thing1 and yet really believe nothing1 because you believe not the word1 as the word of the living ,god1 but take it from men upon their authority6 ,therefore when a temptation cometh1 from any gainsayings of the truth1--you cannot stand against it1 because your faith hath no foundation but the sayings of men1 or acts of assemblies4 ,and therefore1 as men whom you trust with holding out light unto you1 hold out darkness instead of light1 you embrace that darkness also4 ,but1 ,i beseech you1 be builded upon the foundation of the apostles and prophets1 not upon them1 but upon that whereon they were builded1 the infallible truths of ,god4 ,you have the ,scriptures1 search them2 since you have reasonable souls1 search them4 ,other men's faith will not save2 you cannot see to walk to heaven by other men's light1 more than you can see by their eyes4 ,you have eyes of your own1 souls of your own1 subordinate to none but the ,god of spirits1 and the ,lord of consciences1 ,jesus ,christ1 and therefore examine all that is spoken to you from the word1 according to the word1 and receive no more upon trust from men but as you find it upon trial to be the truth of ,god4 ,lecture ,,vi4 ,what ,the ,scriptures ,principally ,teach3 ,the ,ruin ,and ,recovery ,of ,man4 ,faith ,and ,love ,towards ,christ4 #b ,tim4 i4 #ac4--8;,hold fast the form of sound words1 which thou hast heard of me1 in faith and love which is in ,christ ,jesus40 ,here is the sum of religion4 ,here you have a compend of the doctrine of the ,scriptures4 ,all divine truths may be reduced to these two heads1--faith and love2 what we ought to believe1 and what we ought to do4 ,this is all the ,scriptures teach1 and this is all we have to learn4 ,what have we to know1 but what ,god hath revealed of himself to us8 ,and what have we to do1 but what he commands us8 ,in a word1 what have we to learn in this world1 but to believe in ,christ1 and love him1 and so live to him8 ,this is the duty of man1 and this is the dignity of man1 and the way to eternal life4 ,therefore the ,scriptures1 that are given to be 8a lamp to our feet1 and a guide to our paths10 contain a perfect and exact rule1--credendorum et faciendorum1--of faith and manners1--of doctrine and practice4 ,we have in the scriptures many truths revealed to us of ,god1 and of the works of his hands1--many precious truths1 but that which most of all concerns us1 is to know ,god and ourselves4 ,this is the special excellency of the reasonable creature1 that it is made capable to know its ,creator1 and to reflect upon its own being4 ,now1 we have to know ourselves1 what we are now1 and what man once was1 and accordingly to know of ,god1 what he once revealed of himself1 and what he doth now reveal4 ,i say1 the ,scriptures hold out to our consideration a twofold estate of mankind1 and according to these1 a twofold revelation of the mystery of ,god4 ,we look on man now1 and we find him another thing than he was once1 but we do not find ,god one thing at one time1 and another thing at another time1 for there is no 8shadow of change0 in him1 and 8he is the same yesterday1 and to-day1 and for ever40 ,therefore we ask not1 what he was1 and what he is now2 but how he manifests himself differently1 according to the different estates of man4 ,as we find in the ,scriptures1 man once righteous and blessed1 ,eccles4 vii4 #bi1 and ,god making him such according to his own image1 8in righteousness and true holiness10 ,col4 iii4 #aj1 ,eph4 iv4 #bd2 we find him in communion and friendship with ,god1 set next to the divine majesty1 and above the works of his hand1 and all things 8under his feet40 ,how holy was he 8and how happy40 ,and happy he could not choose but be1 since he was holy1 being conformed and like unto ,god in his will and affection1--choosing that same delight1 that same pleasure with ,god1 in his understanding1--knowing ,god and his will1 and likewise1 his own happiness4 ,in such a conformity he could not but have much communion with him1 that had such conformity to him--union being the foundation of communion--and great peace and solid tranquillity in him4 ,now1 in this state of mankind ,god expresses his goodness and wisdom and power1 his holiness and righteousness4 ,these are the attributes that shine most brightly4 ,in the very morning of the creation1 ,god revealed himself to man as a holy and just ,god1 whose eyes could behold no iniquity2 and therefore he made him upright1 and made a covenant of life and peace with him1 to give him immortal and eternal life1--to continue him in his happy estate1 if so be he continued in well doing1 ,rom4 x4 #e1 8do this and live40 ,in which covenant1 indeed1 there were some outbreaking of the glorious grace and free condescendency of ,god1 for it was no less free grace and undeserved favour to promise life to his obedience1 than now to promise life to our faith4 ,so that if the ,lord had continued that covenant with us1 we ought to have called it grace1 and would have been saved by grace as well as now1 though it be true1 that there is some more occasion given to man's nature to boast and glory in that way1 yet not at all 8before ,god10 ,rom4 iv4 #b4 ,but we have scarcely found man in such an estate1 till we have found him sinful and miserable and fallen from his excellency4 ,that son sinned in the dawning of the creation1 but before ye can well know what it is1 it is eclipsed and darkened with sin and misery as if the ,lord had only set up such a creature in the firmament of glory1 to let him know how blessed he could make him1 and wherein his blessedness consists1 and then presently to throw him down from his excellency4 ,when you find him mounting up to the heavens1 and spreading himself thus in holiness and happiness1 like a bay-tree1 behold again1 and you find him not1 though you seek him1 you shall not find him1 his place doth not know him4 ,he is like one that comes out with a great majesty upon a stage1 and personates some monarch1 or emperor1 in the world1 and then ere you can well gather your thoughts1 to know what he is1 he is turned off the stage1 and appears in some base and despicable appearance4 ,so quickly is man stript of all those glorious ornaments of holiness1 and puts on the vile rags of sin and wretchedness1 and is cast from the throne of eminency above the creatures1 and from fellowship with ,god1 to be a slave and servant to the dust of his feet1 and to have communion with the devil and his angels4 ,and now1 ye have man holden out in ,scripture as the only wretched piece of the creation1 as the very plague of the world the whole creation groaning under him1 7,rom4 viii47 and in pain to be delivered of such a burden1 of such an execration and curse and astonishment4 ,you find the testimony of the word condemns him altogether1 concludes him under sin1 and then under a curse1 and makes all flesh guilty in ,god's sight4 ,the word speaks otherwise of us than we think of ourselves6 8,their imagination is only evil continually10 ,gen4 vi4 #e4 ,o then1 what must our affections be1 that are certainly more corrupt6 ,what then must our way be6 ,all flesh hath corrupted their way1 and done abominable works1 and 8none doeth good10 ,psal4 xiv4 #a1 #b1 #c4 ,but many flee in unto their good hearts as their last refuge1 when they are beaten from these outworks of their actions and ways4 ,but the ,scripture shall storm that also4 8,the heart is deceitful above all things10 who can know it8 it is 8desperately wicked10 ,jer4 xvii4 #i4 ,in a word1 man is become the most lamentable spectacle in the world1 a compend of all wickedness and misery enclosed within the walls of inability and impossibility to help himself1 shut up within a prison of despair1 a linking1 loathsome1 and irksome dungeon4 ,it is like the miry pit that ,jeremiah was cast into1 that there was no out-coming1 and no pleasant abode in it4 ,now1 man's state being thus1--nay1 having made himself thus1 and 8sought out0 to himself such sad 8inventions10 ,eccl4 vii4 #bi1--;and having 8destroyed0 himself1 ,hos4 xiii4 #i1 ,what think ye8 ,should any pity him8 ,if he had fallen into such a pit of misery ignorantly and unwittingly1 he had been an object of compassion1 but having cast himself headlong into it1 who should have pity on him8 ,or1 who should 8go aside to ask0 how he did1 or bemoan him8 ,jer4 xv4 #e4 ,but behold the ,lord pities man as a father doth his children1 ,psal4 ciii4 8,his compassions fail not10 he comes by such a loathsome and contemptible object1 and casts his skirts over it1 and saith1 8,live60 7,ezek4 xvi47 and maketh it a time of love4 ,i say1 no flesh could have expected any more of ,god than to make man happy and holy1 and to promise him life in well-doing1 but to repair that happiness after it was wilfully lost1 and to give life to evil-doers and sinners1--,o how far was it from ,adam's expectation when he fled from ,god6 ,here then is the wonder1 that when men and angels were in expectation of the revelation of his wrath from heaven against their wickedness1 and the execution of the curse man was concluded under1 that even then ,god is pursuing man1 and pursues him with love1 and opens up to him his very heart and bowels of love in ,jesus ,christ6 ,behold then the second revelation and manifestation of ,god1 in a way of grace1 pure grace--of mercy and pity towards lost sinners 8,the kindness and love of ,god our ,saviour toward man hath appeared1 not by works of righteousness which we have done1 but according to his abundant mercy showed in ,christ ,jesus10 ,tit4 iii4 #d-f4 ,so then1 we have this purpose of ,god's love unfolded to us in the ,scriptures1 and this is the substance of them--both ,old and ,new ,testament--or the end of them1 8,christ is the end of the law0 7,rom4 x4 #d7 to all sinners concluded under sin and a curse4 ,by it1 our ,lord ,jesus1 the good ,ebedmelech1 comes and casts down a cord to us1 and draws us up out of the pit of sin and misery4 ,he comes to this prison1 and opens the door to let captives free4 ,so then we have ,god holden out to us as a redeemer1 as a repairer of our breaches1--8,god in ,christ reconciling the world10--8,o ,israel1 thou hast destroyed thyself1 but in me is thine help10 ,hos4 xiii4 #i4 ,he finds to himself 8a ransom to satisfy his justice10 ,job xxxiii4 #bd4 ,he finds a propitiation to take away sin1--a sacrifice to pacify and appease his wrath4 ,he finds one of our brethren1 but yet his own ,son in whom he is well pleased1 and then holds out all this to sinners that they may be satisfied in their own consciences1 as he is in his own mind4 ,god hath satisfied himself in ,christ1 you have not that to do4 ,he is not now to be reconciled to us1 for he was never really at odds1 though he covered his countenance with frowns and threats1 since the ,fall1 and hath appeared in fire and thunders and whirlwinds which are terrible1 yet his heart had always love in it to such persons2 and therefore he is come near in ,christ1 and about reconciling us to himself4 ,here is the business then1 to have our souls reconciled to him1 to take away the enmity within us1 and as he is satisfied with his ,son1 so to satisfy ourselves with him1 and be as well-pleased in his redemption and purchase as the ,father is1 and then you believe indeed in him4 ,now if this were accomplished1 what have we more to do but to love him and to live to him8 ,when you have found in the ,scripture1 and believed with the heart1 what man once was1 and what he now is1 what ,god once appeared1 and what he now manifests himself in the gospel1 ye have no more to do but to search in the same ,scriptures what ye henceforth ought to be4 ,ye who find your estate recovered in ,christ1 ask1 8,what manner of persons ought we to be80 ,and the ,scripture shall also give you that 8form of sound words10 which may not only teach you to believe in him1 but to love him and obey his commands4 ,the law that before condemned you is now by ,christ put in your hands to guide you and conduct you in the way1 and teacheth you how to live henceforth to his glory4 8,the grace of ,god that bringeth salvation hath appeared unto all men1 reaching us1 that denying ungodliness1 and worldly lusts1 we should live soberly1 righteously1 and godly in this present world10 ,tit4 ii4 #ab4 ,here is the sum of the rule of your practice and conversation1 piety towards ,god1 equity towards men1 and sobriety towards ourselves2 self-denial1 and world denial1 and lust-denial1 to give up with the world and our own lusts1--henceforth to have no more to do with them1--to resign them1 not for a time1 not in part1 but wholly and for ever in affection1 and by parts in practice and endeavour2 and then to resign and give up ourselves to him1 to live to him1 and to live in him4 ,thus we have given you a sum of the doctrine of the ,scriptures1 of that which is to be believed1 and that which is to be done as our duty4 ,now we shall speak a word of these two cardinal graces which are the compend of all graces1--as the objects of them are the abridgment of the ,scriptures1--faith and love4 ,these 8sound words0 can profit us nothing1 unless we hold them fast with faith and love4 ,faith is like the fountain-gate4 ,streams come out of it that cleanse the conscience from the guilt of sin1 and purify the heart from the filth of sin1 because it is that which cometh to the 8fountain opened up in the house of ,david10 and draweth water out of these 8wells of salvation40 ,if you consider the fall and ruin of mankind1 you will find infidelity and unbelief the fountain of it as well as the seal of it4 ,unbelief of the law of ,god1--of his promises and threatenings4 ,this was first called in question1 and when once called in question1 it is half denied4 ,hath ,god said so1 that you shall die8--,it is not far off4--8,ye shall not surely die40 ,here then was the very beginning of man's ruin4 ,he did not retain in his knowledge1 and believe with his heart1 the truth and faithfulness and holiness of ,god1 which unbelief was conjoined and intermingled with much pride--8ye shall be as gods40 ,he began to live out of ,god1 in himself1 not remembering that his life was a stream of that divine fountain1 that being cut off from it1 would dry up4 ,now therefore1 our ,lord ,jesus ,christ--an expert ,saviour1 and very learned and complete for this work1--he brings man out of this pit of misery by that same way he fell into it4 ,he fell down by unbelief1 and he brings him up out of it by faith4 ,this is the cord that is cast down to the poor soul in the dungeon1 or rather his faith is the dead grip of the cord of divine promises which is sent unto the captive-prisoner1 and by virtue thereof he is drawn out into the light of salvation4 ,unbelief of the law of ,god did first destroy man1 now the belief of the gospel saves him4 ,the not believing of the ,lord's threatenings was the beginning of his ruin1 and believing of his precious promises is salvation4 ,i say no more1 as our destruction began at the unbelief of the law1 so our salvation must begin at the belief of it4 ,the law and divine justice went out of his sight and so he sinned now the law entering into the conscience1 discovers a man's sins1 and makes sin abound1 and that is the beginning of our remedy1 to know our disease4 ,but as long as this is hid from a man's eyes1 he is shut up in unbelief1 he is sealed and confirmed in his miserable estate1 and so kept from ,jesus ,christ the remedy4 ,thus unbelief first and last destroys4 ,faith might have preserved ,adam and faith again may restore thee who hast fallen in ,adam4 ,there is a great mistake of faith among us1 some taking it for a strong and blind confidence that admits of no questions or doubts in the soul1 and so vainly persuading themselves that they have it1 and some again conceiving it to be such an assurance of salvation as instantly comforts the soul and looseth all objections1 and so foolishly vexing their own souls1 and disquieting themselves in vain1 for the want of that which1 if they understood what it is1 they would find they have4 ,i say1 many souls conceive that to be the best faith that never doubted1 and hath always lodged in them and kept them in peace since they were born4 ,but1 seeing all men were once 8aliens from the commonwealth of ,israel and strangers to the covenant of promise1 and without ,god in the world10 and so without ,christ also1 it is certain that those souls who have always blessed themselves in their own hearts1 and cried 8,peace1 peace10 and were never afraid of the wrath to come1 have embraced an imagination and dream of their own heart for true faith4 ,it is not big and stout words that will prove it4 ,men may defy the devil and all his works1 and speak very confidently1 and yet1 ,god knows1 they are captives by him at his pleasure1 and not far from that misery which they think they have escaped4 ,satan works in them with such a crafty conveyance that they cannot perceive it4 ,and how should they perceive it8 ,for we are 8by nature dead in sins10 and so cannot feel or know that we are such4 ,it is a token of life to feel pain1 a certain token1 for dead things are senseless4 ,you know how jugglers may deceive your very senses1 and make them believe they see that which is not1 and feel that which they feel not4 ,oh6 how much more easy is it for ,satan--such an ingenious and experimented spirit--assisted with the help of our deceitful hearts1 to cast such a mist over the eyes of hearts1 and make them believe any thing6 ,how easily may he hide our misery from us1 and make us believe it is well with us6 ,and thus multitudes of souls perish in the very opinion of salvation4 ,that very thing which they call faith1--that strong ungrounded persuasion1--is no other thing than the unbelief of the heart1 unbelief1 ,i mean1 of the holy law1 of divine justice1 and the wrath to come1 for if these once entered into the soul's consideration1 they would certainly cast down that stronghold of vain confidence that ,satan keeps all the house in peace by4 ,now this secure and presumptuous despising of all threatenings and all convictions1 is varnished over to the poor soul with the colour and appearance of faith in the gospel4 ,they think1 to believe in ,christ is nothing else but never to be afraid of hell1 whereas it is nothing else but a soul fleeing into ,christ for fear of hell1 and fleeing from the wrath to come to the city of refuge4 ,now again1 there are some other souls quite contrary minded1 that run upon another extremity4 ,they once question whether they have faith1 and always question it4 ,you shall find them always out of one doubt into another1 and still returning upon these debates1 ,whether am ,i in ,christ1 or not8 ,and often peremptorily concluding that they are not in him1 and that they believe not in him4 ,i must confess1 that a soul must once question the matter1 or they shall never be certain4 ,nay1 a soul must once conclude that it is void of ,god1 and without ,christ2 but having discovered that1 ,i see no more use and fruit of your frequent debates and janglings about interest4 ,i would say then unto such souls1 that if you now question it1 it is indeed the very time to put it out of question4 ,and how8 ,not by framing or seeking answers to your objections1--not by searching into thyself to find some thing to prove it1--not by mere disputing about it1 for when shall these have an end8 ,but simply and plainly by setting about that which is questioned4 ,are you in doubt if you be believers8 ,how shall it be resolved then but by believing indeed8 ,it is now the very time that thou art called to make application of thy soul to ,christ1 if thou thinkest thou cannot make application of ,christ to thy soul4 ,if thou cannot know if he be thine1 then how shalt thou know it but by choosing him for thine and embracing him in thy soul8 ,now ,i say1 if that time which is spent about such unprofitable debates1 were spent in solid and serious endeavours about the thing in debate1 it would quickly be out of debate4 ,if you were more in the obedience to those commands1 than in the dispute whether you have obeyed or not1 you would sooner come to satisfaction in it4 ,this ,i say the rather1 because the weightier and principal parts of the gospel are those direct acts of faith and love to ,jesus ,christ1 both these are the outgoings of the soul to him4 ,now again examination of our faith and assurance are but secondary and consequent reflections upon ourselves1 and are the soul returning in again to itself1 to find what is within4 ,therefore1 ,i say1 a ,christian is principally called to the first1 and always called4 ,it is the chief duty of man1 which1 for no evidence1 no doubting1 no questioning1 should be left undone4 ,if ye be in any hesitation whether you are believers or not1 ,i am sure the chiefest thing1 and most concerning1 is1 rather to believe than to know it4 ,it is a ,christian's being to believe1 it is indeed his comfort and well being to know it1 but if you do not know it1 then by all means so much the more set about it presently4 ,let the soul consider ,christ and the precious promises1 and lay its weight upon him2 this you ought to do1 and not to leave the other undone4 ,secondly1 ,i say to such souls1 that it is the mistake of the very nature of faith that leads them to such perplexities1 and causeth such inevidence4 ,it is not so much the inevidence of marks and fruits that makes them doubt1 as the misapprehension of the thing itself1 for as long as they mistake it in its own nature1 no sign1 no mark1 can satisfy in it4 ,you take faith to be a persuasion of ,god's love that calms and quiets the mind4 ,now1 such a persuasion needs no signs to know it by1 it is manifest by its own presence1 as light by its own brightness4 ,it were a foolish question to ask any1 how they knew that they were persuaded of another's affection8 ,the very persuasion maketh itself more certain to the soul than any token4 ,so then1 while you question whether you have faith or not1 and in the mean time take faith to be nothing else but such a persuasion1 it is in vain to bring any marks or signs to convince you that you have faith1 for if such a persuasion and assurance were in you1 it would be more powerful to assure your hearts of itself than any thing else1 and while you are doubting of it1 it is more manifest that you have it not1 than any signs or marks can be able to make it appear that you have it4 ,if any would labour to convince a blind man that he saw the light1 and gave him signs and tokens of the lights shining1 the blind man could not believe him1 for it is more certain to himself that he sees not1 that any evidence can make the contrary probable4 ,you are still wishing and seeking such a faith as puts all out of question4 ,now1 when ministers bring any marks to prove you have true faith1 it cannot satisfy or settle you1 because your very questioning proves that ye have not that which ye question4 ,if you had such a persuasion1 you would not question it4 ,so then1 as long as you are in that mistake concerning the true nature of faith1 all the signs of the word cannot settle you4 ,but ,i say1 if once you understood the true nature of faith1 it would be more clear in itself unto you1 than readily marks and signs could make it especially in the time of temptation4 ,if you would know1 then1 what it is indeed1 consider what the word of ,god holds out concerning himself1 or us1 and the solid belief of that in the heart hath something of the nature of saving faith in it4 ,the ,lord gives a testimony concerning man1 that he is 8born in sin10 that he is 8dead in sin10 and all his 8imaginations are only evil continually40 ,now1 ,i say1 to receive this truth into the soul1 upon ,god's testimony1 is a point of faith4 ,the ,lord in his word 8concludes all under sin0 and wrath1 so1 then1 for a soul to conclude itself also under sin and wrath is a point of faith4 ,faith is the soul's testimony to ,god's truth1 the word is ,god's testimony4 ,now then1 if a soul receive this testimony within1 whether it be law or gospel1 it is an act of faith4 ,if a soul condemn itself1 and judge itself1 that is a setting to our seal that ,god is true who speaks in his law1 and so it is a believing in ,god4 ,i say more to believe with the heart that we cannot believe1 is a great point of sound belief1 because it is a sealing of that word of ,god1--8,the heart is desperately wicked10 and 8of ourselves we can do nothing40 ,now1 ,i am persuaded1 if such souls knew this1 they would put an end to their many contentions and wranglings about this point1 and would rather bless ,god that hath opened their eyes to see themselves1 than contend with him for that they have no faith4 ,it is light only that discovers darkness1 and faith only that discerns unbelief4 ,it is life and health only that feel pain and sickness1 for if all were alike1 nothing could be found17#acf7 as in dead bodies4 ,now1 ,i say to such souls as believe in ,god the ,lawgiver1 believe also in ,christ the ,redeemer4 ,and what is that8 ,it is not to know that ,i have an interest in him4 ,no1 that must come after1 it is the ,spirit's sealing after believing which puts itself out of question when it comes4 ,and so if you had it you needed not many signs to know it by1 at least you would not doubt of it1 more than he that sees the light can question it4 ,but1 ,i say1 to believe in ,christ is simply this3 ,i1--whatsoever ,i be1--ungodly1 wretched1 polluted1 desperate1 am willing to have ,jesus ,christ for my ,saviour1 ,i have no other help1 or hope1 if it be not in him4 ,it is1 ,i say1 to lean the weight of thy soul on this foundation stone laid in ,zion1 to embrace the promises of the gospel1 albeit general1 as 8worthy of all acceptation10 and wait upon the performance of them4 ,it is no other thing but to make ,christ welcome1 to say1 8 #8,even so1 ,lord ,jesus1' ,i am content in my soul that thou be my ,saviour1 to be found in thee1 #8not having my own righteousness4' 0 ,i am well pleased to cast away my own as dung1 and find myself no other than an ungodly man4 ,now it is certain that many souls that are still questioning whether they have faith1 yet do find this in their souls1 but because they know not that it is faith which they find1 they go about to seek that which is not faith1 and where it is not to be found1 and so disquiet themselves in vain1 and hinder fruitfulness4 ,now1 the faith of a ,christian is no fancy1 it is not a light vain imagination of the brain1 but it dwells in the heart1--8with the heart man believes10 and it dwells with love4 ,faith and love1 we need not be curious to distinguish them4 ,it is certain that love is in it1 and from it4 ,it is in the very bosom of it1 because faith is a soul embracing of ,christ1 it is a choosing of him for its portion and then upon the review of this goodly portion1 and from consideration of what he is1 and hath done for us1 the soul loves him still more1 and is impatient of so much distance from him4 ,we find them conjoined in ,scripture1 but they are one in the heart4 ,o that we studied to have these jointly engraven on the heart6 ,as they are joined in the word1 so our heart should be a 8living epistle40 ,faith and love are two words but one thing under different notions4 ,they are the outgoings of the soul to ,christ for life1--the breathings of the soul after him1 for more of him1 when it hath once tasted how good he is4 ,faith is not a speculation1 or a wandering thought of truth1 it is the truth1 not captivated into the mind1 but dwelling in the heart1 and getting possession of the whole man4 ,you know a man and his will are one1 not so a man and his mind1 for he may conceive the truth of many things he loves not1 but whatever a man loves1 that and he in a manner become one with another4 ,love is unitive1 it is the most excellent union of distant things4 ,the will commands the whole man1 and hath the office of applying of all the faculties to their proper works ,illa imperat1 ali exsequuntur4 ,therefore when once divine truth gets entry into the heart of a man1 and becomes one with his will and affection1 it will quickly command the whole man to practise and execute1 and then he that received 8the truth in love0 is found a walker in the truth4 ,many persons captivate truth in their understandings1 as the ,gentiles did1 they hold or detain it in unrighteousness1 but because it hath no liberty to descend into the heart1 and possess that garrison1 it cannot command the man4 ,but oh6 it is better to be truth's captive than to captivate truth1 saith the apostle1 8,ye have obeyed from the heart that form of doctrine which was delivered you10 ,rom4 vi4 #ag4 ,o a blessed captivity6 to be delivered over to truth1--that is indeed freedom1 for truth makes free1 ,john viii4 #cb4 ,and it makes free where it is in freedom4 ,give it freedom to command thee1 and it shall indeed deliver thee from all strange lords2 and thou shalt obey it from the heart when it is indeed in the heart4 ,when the truths of ,god1--whether promises1 or threatenings or commands1--are impressed into the heart1 you shall find the expressions of them in the conversion4 ,faith is not an empty assent to the truth1 but a receiving of it 8in love10 and when the truth is received in love1 then it begins to work by love4 8,faith worketh by love10 saith ,paul1 ,gal4 v4 #f4 ,that now is the proper nature of its operation which expresses its own nature4 ,obedience proceeding from love to ,god flows from faith in ,god1 and that shows the true and living nature of that faith4 ,if the soul within receive the seal and impression of the truth of ,god1 it will render the image of that same truth in all its actions4 ,love is put for all obedience4 ,it is made the very sum and compend of the law1 the fulfilling of it2 for the truth is the most effectual and constraining principle of obedience1 and withal the most sweet and pleasant4 ,the love of ,christ constrains us to live to him1 and not henceforth to ourselves1 #b ,cor4 v4 #ad1 #ae4 ,as ,i said1 a man and his will is one2 if you engage it1 you bind all1 if you gain it1 it will bring all with it4 ,as it is the most ready way to gain any party1 to engage their head whom they follow and upon whom they depend1 let a man's love be once gained to ,christ1 and the whole train of the soul's faculties of the outward senses and operations1 will follow upon it4 ,it was an excellent and pertinent question that ,christ asked ,peter1 when he was going away1 7if ,peter had considered ,christ's purpose in it1 he would not have been so hasty and displeased7 8,peter1 #8lovest thou me8' then #8feed my sheep4' 0 ,if a man love ,christ1 he will certainly study to please him1 and though he should do never so much in obedience1 it is no pleasure except it be done out of love4 ,o this1 and more of this in the heart1 would make ministers feed well1 and teach well1 and would make people obey well6 8,if ye love me1 keep my commandments40 ,love devotes and consecrates all that is in a man to the pleasure of him whom he loves1 therefore it fashions and conforms one--even against nature--to another's humour and affection4 ,it constrains not to live to ourselves1 but to him1--its joy and delight is in him1 and therefore all is given up and resigned to him4 ,now as it is certain1 that if you love him you will do much1 so it is certain that little is accepted for much that proceeds from love1 and therefore1 our poor maimed and halting obedience is called 8the fulfilling of the law40 ,he is well pleased with it1 because love is well pleased with it4 ,love thinks nothing too much--all too little1 and therefore his love thinks any thing from us much1 since he would give more4 ,he accepts that which is given1 the lover's mite cast into the treasury1 is more than ten times so much outward obedience from another man4 ,he meets love with love4 ,if the soul's desire be towards the love of his name1 if love offer1 though a farthing1 his love receiving it counts it a crown4 ,love offering a present of duty1 finds many imperfections in it1 and covers any good that is in it1 seems not to regard it1 and then beholds it as a recompense4 ,his love1 receiving the present from us1 covers a multitude of infirmities that are in it4 ,and thus1 what in the desire and endeavour of love on our part1 and what in the acceptation of what is done on his part1 8love is the fulfilling of the law40 ,it is an usual proverb4 ,all things are as they are taken2 8,love is the fulfilling of the law10 because our loving ,father takes it so1 he takes as much delight in the poor children's willingness1 as in the more aged's strength1 the offer and endeavour of the one pleaseth him1 as well as the performance of the other4 ,the love of ,god is the fulfilling of the law1 for it is a living law1 it is the law written on the heart1 it is the law of a spirit of life within4 ,quis legem det amantibus8 ,major lex amor sibi ipsi est4 ,you almost need not prescribe any rules1 or set over the head of love the authority and pain of a command1 for it is a greater law to itself4 ,it hath within its own bosom as deep an engagement and obligation to any thing that may please ,god as you can put upon it1 for it is in itself the very engagement and bond of the soul to him4 ,this is it1 indeed1 which will do him service1 and that is the service which he likes4 ,it is that only serves him constantly and pleasantly and constantly2 it cannot serve him which doth it not pleasantly1 for it is delight only that makes it constant4 ,violent motions may be swift1 but not durable2 they last not long4 ,fear and terror is a kind of external impulse that may drive a soul swiftly to some duty1 but because that is not one with a soul1 it cannot endure long1 it is not good company to the soul4 ,but love1 making a duty pleasant1 becomes one with the soul4 ,it incorporates with it and becomes like its nature to it1 that though it should not move so swiftly1 yet moves more constantly4 ,and what is love but the very motion of the soul to ,god8 ,and so till it have attained that1 to be in him1 it can find no place of rest4 ,now this is only the service that he is pleased with1 which comes from love1 because he sees his own image in it2 for love in us is nothing else but the impression and stamp that ,god's love to us makes on the heart4 ,it is that very reflection of that sweet warm beam4 ,so then when his love reflects back unto himself carrying our heart and duty with it1 he knoweth his own superscription1 he loves his own image in such a duty4 8,if a man love me1 he will keep my words1 and my ,father will love him1 and we will come unto him1 and make our abode with him10 ,john xiv4 #bc4 ,here now is an evidence that he likes it1 for he must needs like that place he chooses to dwell in4 ,he who hath such a glorious mansion and palace above must needs love that soul dearly1 that he will prefer it to his high and holy place4 ,now ,i know it will be the secret question and complaint of some souls1 how shall ,i get love to ,god8 ,i cannot love him1 my heart is so desperately wicked1 ,i cannot say as ,peter1 8,lord thou knowest that ,i love thee40 ,i shall not insist upon the discovery of your love unto him by marks and signs2 only ,i say1 if thou indeed from thy heart desirest to love him1 and art grieved that there is not this love in thy soul to him which becomes so love-worthy a ,saviour1 then thou indeed lovest him1 for he that loveth the love of ,god1 loveth ,god himself4 ,and wherefore art thou sad for the want of that love1 but because thou lovest him in some measure1 and withal findest him beyond all that thou canst think and love8 ,but ,i say1 that which most concerns thee is to love still more1 and that thou wouldest be still more earnest to love him than to know that thou lovest him4 ,now ,i know no more effectual way to increase love to ,jesus ,christ1 than to believe his love4 ,christ ,jesus is 8the author and finisher both of faith and love20 and 8we love him because he first loved us40 ,therefore the right discovery of ,jesus ,christ1 what he is1 and what he hath done for sinners1 is that which will of all things most prevail to engage the soul unto him4 ,but as long as ye suspend your faith upon the being or increase of your love and obedience--as the manner of too many is--you take even such a course as he that will not plant the tree till he see the fruits of it1 which is contrary to common sense and reason4 ,since this then1 is the sum of true religion1 to believe in ,christ and to love him1 and so live to him1--we shall wind up all that is spoken into that exhortation of the apostle's3 8,hold fast the form of sound words which thou hast heard40 ,you have this doctrine of faith and love delivered unto you which may be able to save your souls4 ,then ,i beseech you1 hold them fast1 salvation is in them4 ,they are 8sound words and wholesome words10 words of life1 spirit and life1 7as ,christ speaks17 as well as words of truth4 ,but how will you hold them fast that have them not at all--that know them not though you hear them8 ,you who are ignorant of the gospel and hear nothing but a sound of words1 instead of sound and wholesome words1 how can you hold them fast8 ,can a man hold the wind in the hollow of his hand1 or keep a sound within it8 ,you know no more but a sound and a wind that passeth by your ear1 without observing either truth or life in it4 ,but then again1 you who understand these sound words1 and have 8a form of knowledge1 and of the letter of the law10 what will that avail you8 ,you cannot hold it fast1 except you have it within you1 and it is within you indeed when it is in your heart1--when the form of it is engraven upon the very soul in love4 ,now1 though you understand the sound of these words1 and the sound of truth in them1 yet you receive not the living image of them which is faith and love4 ,can you paint a sound8 ,can you form it1 or engrave it on any thing8 ,nay1 but these sound words are more substantial and solid4 ,they must be engraven on the heart1 else you will never hold them4 ,they may be easily plucked out of the mouth and hand by temptation1 unless they be enclosed and laid up in the secret of the heart as ,mary laid them4 ,the truth must hold thee fast or thou canst not hold it fast2 it must captivate thee1 and bind thee with the golden chains of affection1 which only is true freedom1 or certainly thou wilt let it go4 ,nay1 you must not only have the truth received by love unto your heart but1 as the apostle speaks1 you must also 8hold fast the form of sound words40 ,scripture words are sound words2 the ,scripture method of teaching is sound and wholesome4 ,there may be unsound words used in expressing true matter1 and if a man shall give liberty to his own luxuriant imagination to expatiate in notions and expressions1 either to catch the ear of the vulgar1 or to appear some new discoverer of light and gospel mysteries1 he may as readily fall into error and darkness as into truth and light4 ,some men do brisk up old truths1 ,scripture truths1 into some new dress of language and notions and then give them out for new discoveries1 new lights1 but in so doing1 they often hazard the losing of the truth itself4 ,we should beware and take heed of strange words that have the least appearance of evil such as ,christed and ,godded47#acg7 ,let us think it enough to be wise according to the ,scriptures1 and suspect all that as vain empty1 unsound1 that tends not to the increase of faith in ,christ and love and obedience unto him1 as ordinarily the dialect of those called ,antinomians is4 ,giving1 and not granting1 that they had no unsound mind1 yet ,i am sure they use unsound words to express sound matter4 ,the clothes should be shaped to the person4 ,truth is plain and simple2 let words of truth also be full of simplicity4 ,i say no more but leave that upon you that you hold fast even the very words of the ,scriptures and be not bewitched by the vain pretensions of spirit--all spirit1--pure and spiritual service1--and such like1 to the casting off of the word of truth1 as letter1 as flesh4 ,and such is the high attainment of some in these days--an high attainment indeed1 and a mighty progress in the way to destruction--the very last discovery of that ,antichrist and man of sin4 ,oh1 make much of the ,scripture for you shall neither read not hear the like of it in the world6 ,other books may have sound matter1 but there is still something1 in manner or words1 unsound4 ,no man can speak to you truth in such plainness and simplicity1 in such soundness also4 ,but here is both sound matter1 and sound words1 the truth holden out truly2 health and salvation holden out in as wholesome a matter as is possible4 ,matter and manner are both divine4 ,lecture ,,vii4 ,of ,the ,name ,of ,god ,exod4 iii4 #ac1 #ad4--8;,and ,moses said unto ,god1 ,behold1 when ,i come unto the children of ,israel and shall say unto them1 ,the ,god of your fathers hath sent me unto you and they shall say to me1 ,what is his name8 what shall ,i say unto them8 ,and ,god said unto ,moses1 ,i ,,am ,,that ,i ,,am and he said1 ,thus shalt thou say unto the children of ,israel1 ,i ,,am hath sent me unto you40 ,we are now about this question1 ,what ,god is4 ,but who can answer it8 ,or1 if answered1 who can understand it8 ,it should astonish us in the very entry to think that we are about to speak and to hear of his majesty whom 8eye hath not seen1 nor ear heard1 nor hath it entered into the heart of any creature to consider what he is40 ,think ye that blind men could have a pertinent discourse of light and colours8 ,would they form any suitable notion of that they had never seen1 and which cannot be known but by seeing8 ,what an ignorant speech would a deaf man make of sound which a man cannot so much as know what it is but by hearing of it8 ,how then can we speak of ,god who dwells in such inaccessible light that though we had our eyes opened1 yet they are far less proportioned to that resplendent brightness1 than a blind eye is to the sun's light8 ,it used to be a question4 ,if there be ,god8 ,or1 how it may be known that there is a ,god8 ,it were almost blasphemy to move such a question1 if there were not so much ,atheism in the hearts of men1 which makes us either to doubt1 or not firmly to believe and seriously to consider it4 ,but what may convince souls of the ,divine ,majesty8 ,truly1 ,i think1 if it be not evident by its own brightness1 all the reason that can he brought is but like a candle's light to see the sun by6 ,yet1 because of our weakness the ,lord shines upon us in the creatures1 as in a glass and this is become the best way to take up the glorious brightness of his majesty by reflection in his word and works4 ,god himself dwells in light inaccessible that no man can approach unto1 if any look straight to that ,sun of ,righteousness1 he shall be astonished and amazed and see no more than in the very darkness4 ,but the best way to behold the sun is to look at it in a pail of water1 and the surest way to know ,god by1 is to take him up in a state of humiliation and condescension1 as the sun in the rainbow4 ,in his word and works1 which are mirrors of the divine power and goodness and do reflect upon the hearts and eyes of all men the beems of that uncreated light4 ,if this be not the 8speech that0 day uttereth unto day1 and night unto night1 8,one self ,being gave me a being10 and if thou hear not that language that is 8gone out into all the earth10 and be not1 as it were1 noised and possessed with all the sounds of every thing about thee1 above thee1 beneath thee1 yea1 and within thee1 all singing a melodious song to that excellent name which is above all names and conspiring to give testimony to the fountain of their being if this1 ,i say1 be not so sensible unto thee as if a tongue and a voice were given to every creature to express it1 then1 indeed1 we need not reason the business with thee who hast lost thy senses4 ,do but1 ,i say1 retire inwardly1 and ask in sobriety and sadness1 what thy conscience thinks of it1 and undoubtedly it shall confess a divine majesty1 or at least tremble at the apprehension of what it either will not confess or slenderly believes4 ,the very evidence of truth shall extort an acknowledgment from it4 ,if any man denied the divine majesty1 ,i would seek no other argument to persuade him than what was used to convince an old philosopher who denied the fire3 they put his hand in it till he felt it4 ,so ,i say1 return within to thy own conscience and thou shalt find the scorching heat of that ,divine ,majesty burning it up1 whom thou wouldst not confess4 ,there is an inward feeling and sense of ,god that is imprinted in every soul by nature that leaves no man without such a testimony of ,god1 that makes him 8without excuse there is no man so impious so atheistical1 but whether he will or not1 he shall feel at some times that which he loves not to know or consider of1 so that what rest secure consciences have from the fear and terror of ,god1 it is like the sleep of a drunken man1 who1 even when he sleeps1 does not rest quietly40 ,now1 although this inward stamp of a ,deity be engraven on the minds of all1 and every creature without have some marks of his glory stamped on them1 so that all things a man can behold above him1 or about him1 or beneath him1 the most mean and inconsiderable creatures1 are pearls and transparent stones that cast abroad the rays of that glorious brightness which shines on them1 as if a man were enclosed into a city built all of precious stones1 that in the sunshine all and every parcel of it1 the streets1 the houses1 the roofs1 the windows all of it1 reflected into his eyes those sunbeams in such a manner as it all had been one mirror--though1 ,i say1 this be so1 yet such is the blockishness and stupidity of men that they do not1 for all this1 consider of the glorious ,creator1 so that all these lamps seem to be lighted in vain to show forth his glory1 which1 though they do every way display their beams upon us1 that we can turn our eye nowhere but such a ray shall penetrate it1 yet we either do not consider it1 or the consideration of it takes not such deep root as to lead home to ,god4 ,therefore the ,scripture calls all natural men atheists4 ,they have 8said in their heart1 there is no ,god10 ,psal4 xiv4 #a4 ,all men almost confess a ,god with their mouth1 and think they believe in him1 but alas6 behold their actions and hearts1 what testimony they give for a man's walking and conversation is like an eye witness1 that one of them deserves more credit than ten ear-witnesses of professions1--,plus valet oculatus testis unus1 quam auriti decem4 ,now1 ,i may ask of you1 what would ye do1 how would ye walk1 if ye believed there were no ,god8 ,would ye be more dissolute and profane1 and more void of religion8 ,would not human laws bind you as much in that case as they now do8 ,for that is almost all the restraint that is upon many1--the fear of temporal punishment1 or shame among men4 ,set your walking beside a heathen's conversation1 and save that you say1 ye believe in the true ,god1 and he denies him1 there is no difference4 ,your transgressions speak louder than your professions1 8that there is no fear of ,god before your eyes01 ,psal4 xxxvi4 #a4 ,your practice belies your profession1 you 8profess that you know ,god1 but in works you deny him10 saith ,paul1 ,tit4 i4 #af ,ore quod dicitis1 opere negatis4 ,in the words read in your audience1 you have a strange question1 and a strange answer3 a question of ,moses and an answer of ,god4 ,the occasion of it was the ,lord's giving to ,moses a strange and uncouth message4 ,he was giving him commission to go and speak to a king to dismiss and let go six hundred thousand of his subjects1 and to speak to a numerous nation to depart from their own dwellings and come out whither the lord should lead them4 ,might not ,moses then say within himself1 8 #8,who am ,i1 to speak such a thing to a ,king8 ,who am ,i1 to lead out such a mighty people8 ,who will believe that thou hast sent me8 ,will not all men call me a deceiver1 an enthusiastical fellow1 that take upon me such a thing8' ,well then1 saith ,moses to the ,lord1--#8,lord1 when ,i shall say1 that the ,god of their fathers sent me unto them1 they will not believe me1 they have now forgotten thy majesty1 and think that thou art but even like the vanities of the nations1 they cannot know their own portion from other nations vain idols which they have given the same name unto1 and call gods as well as thou art called4 ,now therefore1' says he1 #8when they ask me what thy proper name is by which thou art distinguished from all idols1 and all the works of thine own hands1 and of men's hands1 what shall ,i say unto them8 ,here is the question4' ,but why askest thou my name8 saith the ,lord to ,jacob10 ,gen4 xxxii4 #bi4 ,importing1 that it is high presumption and bold curiosity to search such wonder4 ,ask not my name1 saith the angel to ,manoah1 for 8it is secret or wonderful40 ,judges xiii4 #ah4 ,it is a mystery1 a hidden mystery1 not for want of light1 but for too much light4 ,it is a secret1 it is wonderful1 out of the reach of all created capacity4 ,thou shalt call his name 8,wonderful10 ,isa4 ix4 #f4 ,what name can express that incomprehensible ,majesty8 ,the mind is more comprehensive than words1 but the mind and soul is too narrow to conceive him4 ,o then6 how short a garment must all words1 the most significant and comprehensive and superlative words be8 ,solomon's soul and heart was enlarged as the sand of the sea1 but ,o it is not large enough for the ,creator of it6 8,what is his name1 and what is his ,son's name1 if thou canst tell80 ,prov4 xxx4 #d4 ,the ,lord himself expresses it to our capacity1 because we are not capable of what he can express1 much less of what he is4 ,if he should speak to us of himself as he is1 ,o1 it should be 8dark sayings10 hid from the understandings of all living6 ,we could reach no more of it1 but that it is a wonder1 a secret4 ,here is the highest attainment of our knowledge1 to know there is some mystery in it1 but not what that mystery is4 ,christ hath a name above all names1 how then can we know that name8 ,it was well said by some of old1 ,deus est and yet multorum nominum1 et tamen nullius nominis1 he hath all names1 and yet he hath no name4 quia est omnia1 et tamen nihil omnium1 because he is all in all1 and yet none of all1 ,deus est quod vides1 et quod non vides4 ,you may call him by all the works of his hands1 for these are beams of his uncreated light1 and streams of his inexhaustible sea of goodness1 so that whatever perfection is in them1 all that is eminently1 yea1 infinitely in him4 ,therefore saith ,christ1 8,there is one good1 even ,god and he calls himself #8the light of life1' 0 and therefore you have so many names of ,god in ,scripture4 ,there is no quality1 no property1 or virtue1 that hath the least shadow of goodness1 but he is that essentially1 really1 eternally1 and principally1 so that the creature deserves not such names but as they participate of his fulness4 ,he is the true light1 the true life1 the sun is not that true light though it give light to the moon and to men1 for it borrows its light and shining from him4 ,all creatures are and shine but by reflection1 therefore these names do agree to them but by a metaphor so to speak1 the propriety and truth of them is in him4 ,as it is but a borrowed kind of speech to call a picture or image a man--only because of the representation and likeness to him it communicates in one name with him--even so1 in some manner1 the creatures are but some shadows1 pictures1 or resemblances1 and equivocal shapes of ,god1 and whatever name they have of good1 wise1 strong1 beautiful1 true1 or such like1 it is borrowed speech from ,god whose image they have4 ,and yet poor vain man would be wise1--thought wise really1 intrinsically in himself1 and properly1--calls himself so2 which is as great an abuse of language as if the picture should call itself a true and living man4 ,but then1 as you may call him all things1 because he is eminently and gloriously all that is in all1 the fountain and end of all1 yet we must again deny that he is any of these things4 ,unus omnia1 et nihil omnium4 ,we can find no name to him2 or what can you call him1 when you have said1 8,he is light80 ,you can form no other notion of him but from the resemblance of this created light4 ,but alas6 that he is not1 he as infinitely transcends that1 and is distant from it1 as if he had never made it according to his likeness4 ,his name is above all these names1 but what it is himself knows1 and knows only4 ,if ye ask what he is1 we may glance at some notions and expressions to hold him out4 ,in relation to the creatures1 we may call him ,creator1 ,redeemer1 ,light1 ,life1 ,omnipotent1 ,good1 ,merciful1 ,just1 and such like2 but if you ask1 what is his proper name in relation to himself1 ipse novit1 himself knows that1 we must be silent1 and silence in such a subject is the rarest eloquence4 ,but let us hear what the ,lord himself speaks1 in answer to this question4 ,if any can tell1 sure he himself knows his own name best4 8,i am 7saith he7 what ,i am40 ,sum qui sum4 8,go tell them that ,i ,,am hath sent thee40 ,a strange answer1 but an answer only pertinent for such a question4 ,what should ,moses make of this8 ,what is he the wiser of his asking8 ,indeed he might be the wiser1 it might teach him more by silence than all human eloquence could instruct him by speaking4 ,his question was curious1 and behold an answer short and dark1 to confound vain and presumptuous mortality1--8,i am what ,i am10 an answer that does not satisfy curiosity1 for it leaves room for the first question1 and ,what art thou8 ,but abundant to silence faith and sobriety1 that it shall ask no more1 but sit down and wonder4 ,there are three things ,i conceive imported in this name3 ,god's unsearchableness1 ,god's unchangeableness1 and ,god's absoluteness4 ,his ineffability1 his eternity1 and his sovereignty and independent subsistence1 upon whom all other things depend4 ,i say1 #a4 ,his unsearchableness4 ,you know it is our manner of speech when we would cover any thing from any1 and not answer any thing distinctly to them1 we say1 8,it is what it is1 ,i have said what ,i have said1 ,i will not make you wiser of it40 ,here then is the fittest notion you can take up ,god into1 to find him unsearchable beyond all understanding1 beyond all speaking4 ,the more ye speak or think1 to find him always beyond what ye speak or think1 whatever you discover of him1 to conceive that infiniteness is beyond that1 ad finem cujus pertransire non potest1 the end of which you cannot reach1 that he is an unmeasurable depth1 a boundless ocean of perfection1 that you can neither sound the bottom of it1 nor find the breadth of it6 ,can a child wade the sea1 or take it up in the hollow of its hand8 ,whenever any thing of ,god is seen1 he is seen a wonder1 8,wonderful is the name he is known by04 ,all our knowledge reacheth no further than admiration4 8,who is like unto thee80 ,exod4 xv4 #aa1 ,psalm lxxxix4 #f1 #g1 and admiration speaks ignorance4 ,the greatest attainment of knowledge reacheth but to such a question as this1 ,who is like to thee8 to know only that he is not like any other thing that we know1 but not to know what he is4 ,and the different degrees of knowledge are but in more admiration or less at his unconceivableness1 and in more or less affection expressed in such pathetic interrogations1 ,o who is like the ,lord8 ,how excellent is his name8 ,here is the greatest degree of saints knowledge here away1 to ask with admiration and affection such a question that no answer can be given to or none that we can conceive or understand so as to satisfy wondering but such as still more increaseth it4 ,there is no other subject but you may exceed it in apprehensions and in expressions4 ,o how often are men's songs and thoughts and discourses above the matter6 ,but here is a subject that there is no excess into2 nay1 there is no access unto it1 let be excess in it4 ,imagination that can transcend the created heavens and earth1 and fancy to itself millions of new worlds1 every one exceeding another1 and all of them exceeding this in perfection1 yet it can do nothing here4 ,that which at one instant can pass from the one end of heaven to the other1 walk about the circumference of the heavens1 and travel over the breadth of the sea1 yet it can do nothing here4 8,canst thou by searching find out ,god80 ,job xi4 #g4 ,imagination cannot travel in these bounds1 for his centre is everywhere1 and his circumference nowhere1 as an old philosopher speaks of ,god ,deus est1 cujus centrum est ubique1 circumferentia nusquam4 ,how shall it then find him out8 ,there is nothing sure here1 but to lose ourselves in a mystery1 and to follow his majesty till we be swallowed up with an--,o altitudo6 ,o the depth and height and length and breadth of ,god6 ,o the depth of his wisdom6 ,o the height of his power6 ,o the breadth of his love6 ,and ,o the length of his eternity6 ,it is not reason and disputation1 saith ,bernard1 will comprehend these1 but holiness1 and that by stretching out the arms of fear and love1 reverence and affection4 ,what more dreadful than power that cannot be resisted1 and wisdom that none can be hid from8 and what more lovely than the love wherewith he hath so loved us1 and his unchangeableness which admits of no suspicion8 ,o fear him who hath a hand that doth all1 and an eye that beholds all things1 and love him who hath so loved us1 and cannot change6 ,god hath been the subject of the discourses and debates of men in all ages2 but oh6 ,quam longe est in rebus qui est tam communis in vocibus8 ,how little a portion have men understood of him8 ,how hath he been hid from the eyes of all living8 ,every age must give this testimony of him1--we have heard of his fame1 but he is hid from the eyes of all living4 ,i think1 that philosopher that took it to his advisement1 said more in silence than all men have done in speaking4 ,simonides being asked by ,hiero1 a king1 what ,god was1 asked a day to deliberate in and think upon it4 ,when the king sought an account of his meditation about it1 he desired yet two days more2 and so as oft as the king asked him1 he still doubled the number of the days in which he might advise upon it4 ,the king wondering at this1 asked what he meant by those delays2 saith he1 ,quanto magis considero1 tanto magis obscurior mihi videtur1--8the more ,i think on him1 he is the more dark and unknown to me40 ,this was more real knowledge than in the many subtile disputations of those men who1 by their poor shell of finite capacity and reason1 presume to empty the ocean of ,god's infiniteness1 by finding out answers to all the objections of carnal reason against all those mysteries and riddles of the ,deity4 ,i profess1 ,i know nothing can satisfy reason in this business1 but to lead it captive to the obedience of faith1 and to silence it with the faith of a mystery which we know not4 ,paul's answer is one for all1 and better than all the syllogisms of such men1 8,who art thou1 ,o man6 who disputest8 ,dispute thou3 ,i will believe40 ,ut intelligatur1 tacendum est4 ,silence only can get some account of ,god1 quiet and humble ignorance in the admiration of such a majesty is the profoundest knowledge4 ,non est mirum si ignoretur1 majoris esset admirationis si sciatur4 ,it is no wonder that ,god is not known1 all the wonder were to know and comprehend such a wonder1 such a mystery4 ,it is a wonder indeed1 that he is not more known1 but when ,i say so1 ,i mean that he is not more wondered at because he is passing knowledge4 ,if our eyes of flesh cannot see any thing almost when they look straight and steadfastly upon the sun1 ,o what can the eye of the soul behold1 when it is fixed upon the consideration of that shining and glorious majesty6 ,will not that very light be as darkness to it1 that it shall be as it were darkness and dazzled with a thick mist of light in superlucente caligine1--confounded with that resplendent darkness8 ,it is said that the ,lord 8covers himself with light as with a garment10 ,psal4 civ4 #b1 and yet 8clouds and darkness are round about him10 ,psal4 xcvii4 #b1 and he makes darkness his covering secret place1 ,psal4 xviii4 #aa4 ,his inaccessible light is this glorious darkness1 that strikes the eyes of men blind2 as in the darkness1 the sun's light is the night owl's night and darkness4 ,when a soul can find no better way to know him by1 than by these names and notions by which we deny our own knowledge1 when it hath conceived all of him it can1 then1 as being overcome with that dazzling brightness of his glory1 to think him inconceivable and to express him in such terms as withal expresses our ignorance4 ,there is no name agrees more to ,god1 than that which saith1 we cannot name him1 we cannot know him1 such as invisible1 incomprehensible1 infinite1 c4 ,this1 ,socrates1 an heathen1 professed to be all his knowledge1 that he knew he did know nothing1 and therefore he preached an unknown ,god to the ,athenians1 to whom1 after1 they erected an altar with that inscription1 8,to the unknown ,god40 ,i confess1 indeed1 the most part of our discourses1 of our performances1 have such a writing on them1 8to the unknown ,god60 because we think we know him1 and so we know nothing4 ,but oh6 that ,christians had so much knowledge of ,god1 so much true wisdom1 as solidly1 and willingly to confess in our souls our own ignorance of him1 and then ,i would desire no other knowledge1 and growing in the grace of ,god1 but to grow more and more in the believing ignorance of such a mystery1 in the knowledge of an unknown1 unconceivable and unsearchable ,god2 that in all the degrees of knowledge we might still conceive we had found less1 and that there is more to be found than before we apprehended4 ,this is the most perfect knowledge of ,god1 that doth not drive away darkness1 but increases it in the soul's apprehension4 ,any increase in it doth not declare what ,god is1 or satisfy one's admiration in it1 but rather shows him to be more invisible and unsearchable4 ,so that the darkness of a soul's ignorance is more manifested by this light1 and not more covered2 and one's own knowledge is rather darkened1 and disappears in the glorious appearance of this light4 ,for in all new discoveries1 there is no other thing appears but this1 that that which the soul is seeking is supereminently unknown1 and still further from knowledge than ever it conceived it to be4 ,therefore1 whatever you conceive or see of ,god1 if you think ye know what ye conceive and see1 it is not ,god ye see1 but something of ,god's less than ,god2 for it is said1 8eye hath not seen1 nor ear heard1 nor hath it entered into the heart of man to conceive1 what he hath laid up far them that love him40 ,now certainly1 that is himself he hath laid up for them2 therefore1 whatever thou conceivest of him1 and thinkest now thou knowest of him1 that is not he2 for it hath not entered into man's heart to conceive him4 ,therefore1 this must be thy soul's exercise and progress in it1 to remove all things1 all conceptions from him1 as not beseeming his majesty1 and to go still forward in such a dark negative discovery1 till thou know not where to seek him1 nor find him4 ,si quis ,deum videat et intelligat quod vidit1 ,deum non vidit1 if any see ,god1 and understand what they see1 ,god they do not see2 for1 8,god hath no man seen10 #a ,john iv4 #ab2 8and no man knows the ,father but the ,son1 and none knows the ,son but the ,father40 ,it is his own property to know himself as it is to be himself4 ,silent and seeing ignorance is our safest and highest knowledge4 ,lecture ,,viii4 ,the ,eternity ,and ,unchangeableness ,of ,god4 ,exod4 iii4 #ad4--8;,i ,,am ,,that ,i ,,am40--,psal4 xc4 #b4--8;,before the mountains were brought forth1 or ever thou hadst formed the earth and the world1 even from everlasting to everlasting thou art ,god40--,job xi4 #g-i4--8;,canst thou by searching find out ,god8 canst thou find out the ,almighty unto perfection8 ,it is as high as heaven2 what canst thou do8 deeper than hell2 what canst thou know8 ,the measure thereof is longer than the earth1 and broader than the sea40 ,this is the chief point of saving knowledge1 to know ,god2 and this is the first point or degree of the true knowledge of ,god1 to discern how ignorant we are of him1 and to find him beyond all knowledge4 ,the ,lord gives a definition of himself1 but such an one as is no more clear than himself to our capacities2 a short one indeed1 and you may think it says not much--8,i am40 ,what is it that may not say so1 8,i am that ,i am80 ,the least and most inconsiderable creature hath its own being4 ,man's wisdom would have learned him to call himself by some high styles1 as the manner and custom of kings and princes is1 and such as the flattery of men attributes unto them4 ,you would think the superlatives of wise1 good1 strong1 excellent1 glorious1 and such like1 were more beseeming his majesty2 and yet there is more majesty in this simple style than in all others2 but a 8natural man0 cannot behold it1 for it is 8spiritually discerned40 8,let the potsherd10 saith he1 8strive with the potsherds of the earth10 ,isa4 xlv4 #i1 but let them not strive with their ,maker4 ,so ,i say1 let creatures compare with creatures2 let them take superlative styles1 in regard of others4 ,let some of them be called good1 and some better1 in the comparison among themselves2 but ,god must not enter in the comparison4 ,paul thinks it an odious comparison1 to compare present crosses to eternal glory3 8,i think them not worthy to be compared10 saith ,paul1 ,rom4 viii4 #ah4 ,but how much more odious is it1 to compare ,god with creatures8 ,call him highest1 call him most powerful1 call him most excellent1 almighty1 most glorious in respect of creatures1 you do but abase his majesty1 to bring it down to any terms of comparison with them which is beyond all the bounds of understanding4 ,all these do but express him to be in some degree eminently seated above the creatures1 as some creatures are above all others6 so you do no more but make him the head of all as some one creature is the head of one line or kind under it2 but what is that to his majesty8 ,he speaks otherwise of himself1 ,isa4 xl4 #ag4 8,all nations before him are as nothing1 and they are counted to him less than nothing40 ,then1 certainly1 you have not taken up the true notion of ,god when you have conceived him the most eminent of all beings1 as long as any being appears as a being in his sight before whom all beings conjoined are as nothing4 ,while you conceive ,god to be the best1 you still attribute something to the creature2 for all comparatives include the positive in both extremes3 so then1 you take up only some different degrees between them who differ so infinitely1 so incomprehensibly4 ,the distance betwixt heaven and earth is but a poor similitude to express the distance between ,god and creatures4 ,what is the distance betwixt a being and nothing8 ,can you measure it8 ,can you imagine it8 ,suppose you take the most high1 and the most low1 and measure the distance betwixt them1 you do but consider the difference betwixt two beings1 but you do not express how far nothing is distant from any of them4 ,now1 if any thing could be imagined less than nothing1 could you at all guess at the vast distance between it and a being8 so it is here4 ,thus saith the ,lord1 8all nations10 their glory1 perfection1 and number1 all of them1 and all their excellencies united1--do not amount to the value of an unit in regard of my ,majesty2 all of them like ciphers1 join never so many of them together1 they can never make up a number1 they are nothing in this regard1 and less than nothing4 ,so then1 we ought thus to conceive of ,god1 and thus to attribute a being and life to him1 as in his sight and in the consideration of it all created beings might evanish out of our sight2 even as the glorious light of the sun1 though it do not annihilate the stars1 and make them nothing1 yet it annihilates their appearance to our senses1 and makes them disappear as if they were not4 ,although there be a great difference and inequality of the stars in the night1--some lighter1 some darker1 some of the first magnitude1 and some of the second and third1 c4 some of greater glory1 and some of less1--but in the day-time all are alike1 all are darkened by the sun's glory1 even so it is here1--though we may compare one creature with another1 and find different degrees of perfection and excellency1 while we are only comparing them among themselves2 but let once the glorious brightness of ,god shine upon the soul1 and in that light all these lights shall be obscured1 all their differences unobserved4 ,an angel and a man1 a man and a worm1 differ much in glory and perfection of being3 but oh6 in his presence there is no such reckoning4 ,upon this account all things are alike1 ,god infinitely distant from all1 and so not more or less4 ,infiniteness is not capable of such terms of comparison4 ,this is the reason why ,christ says1 8,there is none good but one1 even ,god40 ,why1 because in respect of his goodness1 nothing deserves that name4 ,lesser light1 in the view of the greater1 is a darkness1 as less good in comparison of a greater appears evil2 how much more then shall created light and created goodness lose that name and notion1 in the presence of that 8uncreated ,light1 and self-sufficient ,goodness40 ,and therefore it is1 that the ,lord calls himself after this manner1 8,i am as if nothing else were4 ,i will not say10 saith he1 8that ,i am the highest1 the best and most glorious that is--that supposeth other things to have some being1 and some glory that is worthy the accounting of--but ,i am1 and there is none else2 ,i am alone2 ,i lift up my hand to heaven1 and swear ,i live for ever40 ,there is nothing else can say1 ,i am1 ,i live1 and there is nothing else2 for there is nothing hath it of itself4 ,can any boast of that which they have borrowed1 and is not their own8 ,as if the bird that had stolen from other birds its fair feathers should come forth and contend with them about beauty2 would not they presently every one pluck out their own1 and leave her naked1 to be an object of mockery to all6 ,even so1 since our breath and being is in our nostrils1 and that depends upon his ,majesty's breathing upon us1 if he should but keep in his breath1 as it were1 we should vanish into nothing2 he looketh upon man and he is not1 ,job vii4 #h4 ,that is a strange look1 that looks man not only out of countenance1 but out of life and being4 ,he looks him into his first nothing2 and then can he say1 8,i live1 ,i am08 ,no1 he must always say of himself in respect of ,god1 as ,paul of himself in respect of ,christ1 8,i live1 yet not ,i1 but ,christ in me40 ,i am1 yet not ,i1 but ,god in me4 ,i live1 ,i am1 yet not ,i1 but in ,god1 in whom ,i live and have my being4 ,so that there is no other thing1 besides ,god1 can say1 8,i am20 because all things are but borrowed drops of this self-sufficient fountain1 and sparkles of this primitive light4 ,let any thing intervene between the stream and the fountain1 and it is cut off and dried up2 let any thing be interposed between the sun and the beam1 and it evanishes4 ,therefore1 this fountain-being1 this original light1 this self-being1 1 as ,plato called him1 deserves only the name of being2 other things that we call after that name are nearer nothing than ,god1 and so1 in regard of his majesty1 may more fitly be called nothing than something4 ,you see then how profound a mystery of ,god's absolute self-sufficient perfection1 is infolded in these three letters1 ,i ,,am1 or in these four1 ,jehovah4 ,if you ask what is ,god8 ,there is nothing occurs better than this1 8,i am10 or1 he that is4 ,if ,i should say he is the almighty1 the only wise1 the most perfect1 the most glorious1 it is all contained in that word1 8,i am that ,i am10 ,nempe hoc est ei esse1 hc omnia esse2 for that is to be1 indeed1 to be all those perfections simply1 absolutely1 and1 as it were1 solely4 ,if ,i say all that1 and should reckon out all the scripture-epithets1 ,i add nothing2 if ,i say no more1 ,i diminish nothing4 ,as this holds out ,god's absolute perfection1 so we told you that it imports his eternity and unchangeableness4 ,you know ,pilate's speech1 8,what ,i have written ,i have written20 wherein he meant that he would not change it2 it should stand so4 ,so this properly belongs to ,god's eternity1 8,before the mountains were brought forth1 or ever thou hadst formed the earth and the world1 even from everlasting to everlasting1 thou art ,god10 ,psal4 xc4 #b4 ,now this is properly to be2 and this only deserves the name of being1 which never was nothing1 and never shall be nothing2 which may always say1 8,i am40 ,you know it is so with nothing else but ,god4 ,the heavens and earth1 with the things therein1 could not say1 six thousand years ago1 8,i am40 ,adam could once have said1 8,i am10 but now he cannot say it2 for that self-being and fountain-being hath said to him1 return to dust4 ,and so it is with all the generations past2 where are they now8 ,they were1 but they are not4 ,and we then were not1 and now are2 for we are come in their place1 but within a little time1 ,who of us can say1 8,i am40 ,no1 8we flee away2 and are like a dream1 as when one awaketh60 ,we 8are like a tale that is told10 that makes a present noise1 and it is past4 ,within few years this generation will pass1 and none will make mention of us2 our place will not know us1 no more than we do now remember those who have been before4 ,christ said of ,john1 8he was a burning and shining light20 8he was10 saith he1 but now he is not4 ,but ,christ may always say1 8,i am the light and life of men40 ,man is2 but look a little backward1 and he was not2 you shall find his original4 ,and step a little forward and he shall not be1 you shall find his end4 ,but ,god is 8,alpha and ,omega1 the beginning and the end40 ,but oh6 who can retire so far backward as to apprehend a beginning2 or go such a start forward as to conceive an end in such a being as is the beginning and end of all things1 but without all beginning and end8 ,whose understanding would it not confound8 ,there is no way here but to flee to ,paul's sanctuary1 8,o the height and breadth1 and length and depth60 ,we cannot imagine a being1 but we must first conceive it nothing1 and in some instant receiving its being2 and1 therefore1 8,canst thou by searching find out ,god80 ,therefore what his being is hath not entered into the heart of man to consider4 ,if any man would live out the space but of two generations he would be a world's wonder2 but if any had their days prolonged as the patriarchs before the flood1 they would be called ancient indeed1 but then the heavens and earth are far more ancient4 ,we may go backward the space of near six thousand years in our own minds1 and yet be as far from his beginning as we were4 ,when we are come to the beginning of all things1 a man's imagination may yet extend itself further1 and suppose to itself as many thousands of years before the beginning of time1 as all the angels and men of all nations and generations from the beginning1 if they had been employed in no other thing but this1 could have summed up2 and then suppose a product to be made of all the several sums of years1 it would be vast and unspeakable2 but yet your imagination could reach further1 and multiply that great sum into itself as often as there are units in it4 ,now when you have done all this1 you are never a whit nearer the days of 8the ,ancient of days40 ,suppose then this should be the only exercise of men and angels throughout all eternity2 all this marvellous arithmetic would not amount unto the least shadow of the continuance of him who is 8from everlasting40 ,all that huge product of all the multiplications of men and angels1 hath no proportion unto that never-beginning and never-ending duration4 ,the greatest sum that is imaginable hath a certain proportion to the least number1 that it containeth it so oft and no oftener2 so that the least number being multiplied will amount unto the greatest that you can conceive4 ,but ,o6 where shall a soul find itself here8 ,it is enclosed between infiniteness before and infiniteness behind1--between two everlastings2 which way soever it turns1 there is no outgoing2 which way soever it looks1 it must lose itself in an infiniteness round about it4 ,it can find no beginning and no end1 when it hath wearied itself in searching1 which1 if it find not1 it knows not what it is1 and cannot tell what it is4 ,now what are we then8 ,o what are we1 who so magnify ourselves6 8,we are but of yesterday1 and know nothing10 ,job viii4 #i4 ,suppose that we had endured the space of a thousand years1 yet saith ,moses1 ,psal4 xc4 #d1 8,a thousand years are but as yesterday in thy sight40 ,time hath no succession to thee4 ,thou beholdest at once what is not at once1 but in several times2 all that may thus happen hath not the proportion of one day to thy days4 ,we change in our days1 and are not that to-day we were yesterday2 but 8he is the same yesterday1 and to-day1 and for ever10 ,heb4 xiii4 #h4 ,every day we are dying1 some part of our life is taken away2 we leave still one day more behind us1 and what is behind us is gone and cannot be recovered4 ,though we vainly please ourselves in the number of our years1 and the extent of our life1 and the vicissitudes of time1 yet the truth is1 we are but still losing to much of our being and time as passeth4 ,first1 we lose our childhood1 then we lose our manhood2 and then we leave our old age behind us also2 and there is no more before us4 ,even the very present day we divide it with death4 ,but when he moves all things1 he remains immoveable4 ,though days and years be in a continual flux and motion about him1 and they carry us down with their force1 yet he abides1 the same for ever4 ,even the earth that is established so sure1 and the heavens that are supposed to be incorruptible1 yet they 8wax old as doth a garment20 but he is the same1 and 8his years have no end10 ,psal4 cii4 #bf1 #bg4 ,sine principio principium2 absque fine finis2 cui prteritum non abit1 haud adit futurum2 ante omnia post omnia totus unus ipse1--,he is the beginning without any beginning2 the end without an end3 there is nothing bypast to him1 and nothing to come4 ,sed uno mentis cernit in ictu1 qu sunt1 qu erunt1 qu fuerantque4--he is one that is all1 before all1 after all1 and in all4 ,he beholds out of the exaled and supereminent tower of eternity1 all the successions and changes of the creatures2 and there is no succession1 no mutation in his knowledge1 as in ours4 8,known to him are all his works from the beginning40 ,he can declare the end before the beginning2 for he knows the end of all things1 before he gives them beginning4 ,therefore he is never driven to any consultation upon any emergence1 or incident1 as the wisest of men are1 who could not foresee all accidents and events2 but 8he is in one mind10 saith ,job2 and that one mind and one purpose is one for all1 one concerning all4 ,he had it from everlasting1 and who can turn him8 ,for he will accomplish what his soul desires4 ,now1 8canst thou by searching find out ,god80 ,canst thou1 a poor mortal creature1 either ascend up into the height of heaven1 or descend down into the depths of hell8 ,canst thou travel abroad1 and compass all the sea and dry land1 by its longitude and latitude8 ,would any mortal creature undertake such a voyage1 to compass the universe8 ,nay1 not only so1 but to search into every corner of it1 above and below1 on the right hand and on the left8 ,no certainly1 unless we suppose a man whose head reaches unto the height of heaven1 and whose feet is down in the depths of hell1 and whose arms1 stretched out1 can fathom the length of the earth1 and breadth of the sea2 unless1 ,i say1 we suppose such a creature1 then it is in vain to imagine1 that either the height of the one1 or the depth of the other1--the length of the one1 and the breadth of the other1 can be found out and measured4 ,now1 if mortal creatures cannot attain the measure of that which is finite1 ,o then1 what can a creature do8 ,what can a creature know of him that is infinite1 and the maker of all these things8 ,you cannot compass the sea and land1 how then can a soul comprehend him1 8who hath measured the waters in the hollow of his hand1 and comprehended the dust of the earth in a measure1 and weighed the mountains in scales1 and the hills in a balance80 ,isa4 xl4 #ab4 ,thou canst not measure the circumference of the heaven1 how then canst thou find out him1 8who metes out heaven with the span10 8and stretcheth them out as a curtain80 ,isa4 xl4 #ab1 #bb4 ,you cannot number the nations1 or perceive the magnitude of the earth1 and the huge extent of the heavens1 what then canst thou know of him1 8who sitteth upon the circle of the earth1 and the inhabitants thereof are as grasshoppers before him80 and he spreadeth out the heavens 8as a tent to dwell in60 ,isa4 xl4 #bb4 ,he made all the pins and stakes of this tabernacle1 and he fastened them below but upon nothing1 and stretches this curtain about them and above them2 and it was not so much difficulty to him1 as to you to draw the curtain about your bed2 for 8he spake1 and it was done1 he commanded1 and it stood fast40 ,canst thou by searching find him out8 ,and yet thou must search him2 not so much out of curiosity to know what he is1 for he dwelleth in 8the light which no man can approach unto10 which no man hath seen1 and no man can see1 #a ,tim4 vi4 #af2 not so much to find him1 as to be found of him1 or to find what we cannot know when we have found4 ,hic est qui nunquam quri frusta potes1 cum tamen inveniri non potest4 ,you may seek him1 but though you never find him1 yet ye shall not seek him in vain1 for ye shall find blessedness in him4 ,though you find him1 yet can you search him out unto perfection8 ,then what you have found were not ,god4 ,how is it possible for such narrow hearts to frame an apprehension1 or receive an impression of such an immense greatness1 and eternal goodness8 ,will not a soul lose its power of thinking and speaking1 because there is so much to be thought and spoken2 and it so transcends all that it can think or speak8 ,silence then must be the best rhetoric2 and the sweetest eloquence1 when eloquence itself must become dumb and silent4 ,it is the abundance and excess of that inaccessible light1 that hath no proportion to our understandings1 that strikes us as blind as1 in the darkness1 the wont of light4 ,all that we can say of ,god is1 that whatsoever we can think or conceive1 he is not that1 because he hath not entered into the heart of man to conceive1 and that he is not like any of those things which we know1 unto which if he be not like1 we cannot frame any similitude or likeness of him in our knowledge4 ,what then shall we do8 ,seek him and search him indeed3 but1 if we cannot know him1 to reverence and fear and adore what we know4 ,so much of him may be known as may teach us our duty and show unto us our blessedness4 ,let then all our inquiries of him have a special relation to this end1 that1 we may out of love and fear of such a glorious and good ,god1 worship and serve him1 and compose ourselves according to his will and wholly to his pleasure4 ,whatever thou knowest of ,god1 or searchest of him1 it is but a vain speculation1 and a work of curiosity1 if it do not lead to this end1--to frame and fashion thy soul to an union and communion with him in love2 if it do not discover thyself unto thyself1 that in that light of ,god's glorious majesty thou mayest distinctly behold thy own vileness and wretched misery1 thy darkness and deadness and utter impotency4 ,the angels that ,isaiah saw attending ,god in the temple1 had wings covering their faces1 and wings covering their feet4 ,those excellent spirits who must cover their feet from us1 because we cannot behold their glory1 as ,moses behoved to be veiled1 yet they cannot behold his glory1 but must cover their face from the radiant and shining brightness of his majesty4 ,yet they have other two wings to fly with4 ,and being thus composed in reverence and fear to ,god1 they are ready to execute his commands willingly and swiftly1 ,isa4 vi4 #a-c1 c4 ,but what is the use ,isaiah makes of all this glorious sight8 8,woe is me6 ,i am a man of unclean lips10 c4 ,oh6 all is unclean1--people1 and pastor6 ,he had known1 doubtless1 something of it before1 but now he sees it of new1 as if he had never seen it4 ,the glory of ,god shining on him doth not puff him up in arrogancy and conceit of the knowledge of such profound mysteries1 but he is more abased in himself by it4 ,it shines into his heart and whole man1 and lets him see all unclean within and without4 ,and so it was with ,job1 ,job xliii4 #e1 #f4 8,i have heard of thee by the hearing of the ear20 but as long as it was hearsay1 ,i thought myself something1--,i often reflected upon myself and actions1 with a kind of self-complacency and delight2 but now1 saith he1 since ,i have seen thee by the seeing of the eye1 8,i abhor myself and repent in dust and ashes20 ,i cannot look upon myself with patience1--without abhorrency and detestation4 ,self-love made me loathe other men's sins more than mine own1 and self-love did cover mine own sins from me2 it presented me to myself in a feigned likeness2 but now ,i see myself in my true shape1 and all coverings stripped off4 ,thy light hath pierced into my soul1 and behold1 ,i cannot endure to look upon myself4 ,here now is the true knowledge of ,god's majesty1 which discovers within thee a mystery of iniquity3 and here is the knowledge of ,god indeed1 which abases all things besides ,god1 not only in opinion but in affection1 that attracts and unites thy soul to ,god1 and draws it from thyself and all created things4 ,this is a right discovery of divine purity and glory1 that spots even the cleanness of angels1 and stains the pride of all glory2 much more will it represent filthiness1 as filthiness without a covering4 ,it is knowledge and science1 8falsely so called10 that puffeth up2 for true knowledge emptieth a soul of itself1 and humbleth a soul in itself1 that it may be full of ,god4 ,he that thinks he knows any thing1 knows nothing as he ought to know4 ,this then is the first property or mark of the saving knowledge of ,god4 ,it removes all grounds of vain confidence that a soul cannot trust unto itself4 ,and then the very proper intent of it is1 that a soul may trust in ,god1 and depend on him in all things4 ,for this purpose the ,lord hath called himself by so many names in scripture1 answerable to our several necessities and difficulties1 that he might make known to us how all-sufficient he is1 that so we may turn our eyes and hearts towards him4 ,this was the intent of this name1 ,i ,,am1 that ,moses might have a support of his faith2 for if he had looked to outward appearance1 was it not almost a ridiculous thing1 and like a vain fancy1 for a poor inconsiderable man to go to a king with such a message1 that he would dismiss so many subjects8 ,and was it not an attempt of some madman to go about to lead so many thousands from a wicked tyrannical king1 into another nation8 ,well1 saith the ,lord1 8,i am20 ,i1 who give all things a being1 will give a being to my promise4 ,i will make ,pharaoh hearken1 and the people obey4 ,well then1 what is it that this name of ,god will not answer8 ,it is a creating name1--a name that can bring all things out of nothing by a word4 ,if he be such as he is1 then he can make of us what he pleases4 ,if our souls had this name constantly engraven on our hearts1 ,o what power would divine promises and threatenings have with us6 8,i1 even ,i1 am he that comforteth thee10 saith he1 ,isaiah xli4 #ab4 ,if we believed that it were he indeed1 the ,lord ,jehovah1 how would we be comforted6 ,how would we praise him by his name ,,jah6 ,how would we stoop unto him1 and submit unto his blessed will6 ,if we believed this1 would we not be as dependent on him as if we had no being in ourselves8 ,would we not make him our habitation and dwelling-place2 and conclude our own stability1 and the stability of his church from his unvariable eternity8 as the ,psalmist1 ,psal4 xcix4 #a4 ,psal4 cii4 ult4 ,how can we think of such a ,fountain-,being1 but we must withal acknowledge ourselves to be shadows of his goodness1 and that we owe to him what we are1 and so consecrate and dedicate ourselves to his glory6 ,how can we consider such a ,self-,being1 ,independent1 and ,creating ,goodness1 but we must have some desire to cleave to him1 and some confidence to trust in him6 ,now1 this is to know him4 ,when we think on his unchangeableness1 let us consider our own vanity1 whose glory and perfection is like a summer flower1 or like a vapour ascending for a little time1 whose best estate is altogether vanity4 ,our purposes are soon broken off1 and made of none effect1 our resolutions change4 ,this is a character of mortality1 we are not always alike4 ,non sibi constare1 nec ubique et semper sibi parem eundemque esse4 ,to be now one thing1 and then another thing1 is a properly of sinful and wretched man4 ,therefore let us 8cease from man whose breath is in his nostrils10 and 8trust not in princes0 who shall die1 far less in ourselves who are less than the least of men1 but let us put our trust in ,god1 8who changeth not10 and we shall not be consumed1--our waters shall not fail1--we shall never be ashamed of any hope we have in him4 ,there is nothing else you trust in1 but undoubtedly it shall prove your shame and confusion4 ,whatever you hear or know of ,god1 know that it is vain and empty1 unless it descend down into the heart to fashion it to his fear and love1 and extend unto the outward man to conform it to obedience1 you are but 8vain in your imaginations1 and your foolish hearts are darkened0 while 8when you know ,god0 you glorify him not as ,god4 ,if that be not the fruit and end of knowledge1 that knowledge shall be worse to thee than ignorance1 for it both brings on judicial hardening here1 and will be thy solemn accuser and witness against thee hereafter1 ,rom4 i4 #ba-bd4 ,the knowledge of ,jesus ,christ truly so called1 is neither barren nor unfruitful for out of its root and sap spring humility1 self-abasing confidence in ,god1 patience in tribulations1 meekness in provocations1 temperance and sobriety in lawful things c4 #b ,pet4 i4 #e-h4 ,lecture ,,ix4 ,what ,god ,is ,to ,us4 ,exod4 xxxiv4 #f1 #g4--8,the lord1 the ,lord ,god merciful and gracious1 long suffering1 and abundant in goodness and truth1 keeping mercy for thousands40 ,there is nothing can separate between ,god and a people but iniquity1 and yet he is very loath to separate even for that4 ,he makes many shows of departing1 that so we may hold him fast1 and indeed he is not difficult to be holden4 ,he threatens often to remove his presence from a person or nation1 and he threatens1 that he may not indeed remove1 but that they may entreat him to stay1 and he is not hard to be entreated4 ,who is a ,god like unto him1 slow to anger1 and of great mercy8 ,he is long of being provoked1 and not long provoked1 for it is like the anger of a parent's love4 ,love takes on anger as the last remedy1 and if it prevail1 it is as glad to put it off as it was unwilling to take it on4 ,you may see a lively picture of this in ,god's dealing with ,moses and this people in the preceding chapter4 ,he had long endured this rebellious and obstinate people1--had often threatened to cut them off1--and yet1 as it were1 loath to do it1 and repenting of it1 he suffers himself to be entreated for them1 but all in vain to them1--they corrupted their way still more1 and in the #cb;d chapter fall into gross idolatry1 the great trespass that he had given them so solemn warning of often1 whereupon great wrath is conceived4 ,and the ,lord 7chap4 xxxiii4 #b7 threatens to depart from them1--,go your way1 saith he to ,canaan1 but ,i will not go with you1 take your venture of any judgments1 and the people of the land's cruelty4 ,here is a sad farewell to ,israel1 and who would think he could be detained after all that8 ,who would think that he could be entreated8 ,and yet he is not entreated1 he is not requested1 before he gives some ground of it1 and before he first condescends2 go1 saith he1 and put off thy ornaments from thee1 that ,i may know what to do unto thee4 ,will he then accept a repenting people1 and is there yet hope of mercy8 ,should he that is going away show us the way to keep him still8 ,and he that flees from us1 will he strengthen us to pursue and follow after him8 ,this is not after the manner of men1 it is true1 whose compassions fail when their passion ariseth1 but this is the manner and method of grace1 or of him who waits to be gracious4 ,he flees so as he would have a follower4 ,yea1 while he seems to go away1 he draws the soul that he might ran after him4 ,hence is that word1 ,psal4 lxiii4 #h1 8,my soul followeth hard after thee1 thy light hand upholdeth me40 ,well1 the people mourn1 and put off their ornaments in sign of humiliation and abasement1 but all this doth not pacify and quench the flame that was kindled4 ,moses takes the tabernacle out of the camp1 the place of judgement where ,god spake with the people1 and the cloud1 the sign of ,god's presence1 removes4 ,in a word1 the sign of ,god's loving and kind presence departs from them1 to signify that they were divorced from ,god1 and1 in a manner1 the ,lord by ,moses excommunicates all the people and rulers both1 and draws away these holy things from the contagion of a profane people4 ,but yet all is not gone4 ,he goes far off1 but not out of sight1 that you may always follow him1 and if you follow1 he will stand still4 ,he is never without the reach of crying1 though we do not perceive him4 ,now1 in this sad case you may have a trial who is godly4 ,every one that seeks the ,lord will separate from the unholy congregation1 and follow the tabernacle1 and this affects the whole people much1 that they all worship in the tent door4 ,now1 in the meantime1 ,god admits ,moses to speak with him4 ,though he will not speak to the people1 yet he will speak with their mediator1 a typical mediator1 to show us that ,god is well pleased in ,christ1 and so all ,christ's intercessions and requests for us will get a hearing4 ,when they are come once in talking1 the business is taken up1 for ,he is not soon angry1 and never implacably angry1--8slow to anger1 and keeps it not long40 ,moses falling familiar with ,god1 not only obtains his request for the people1 but becomes more bold in a request for his own satisfaction and confirmation4 ,he could not endure to lead that people unless ,god went with him1 and having the promise of his going with them he cannot endure distance with him1 but aspires to the nearest communion that may be4 ,oh6 that it were so with us4 ,his great request is1 that the ,lord will show him his glory4 ,had he not seen much of this already and more than any man ever saw1 when he spake in the mount with ,god1 c48 ,nay1 but he would see more1 for there is always more to be seen1 and there is in a godly soul always more desire to see it4 ,the more is seen1 the more is loved and desired4 ,tasting of it only begets a kindly appetite after it1 and the more tasted1 still the fresher and more recent but yet it is above both desire and fruition1--8,thou canst not see my face1 c40 ,all our knowledge of ,god1--all our attainments of experience of him1--do but reach to some dark and confused apprehension of what he is4 ,the clearest and nearest sight of ,god in this world is1 as if a man were not known but by his back1 which is a great point of estrangement4 ,it is said1 in heaven we shall see him 8face to face10 and fully as he is1 because then the soul is made capable of it4 ,two things in us here put us in an incapacity of nearness with ,god1--infirmity and iniquity4 ,infirmity in us cannot behold his glory4 ,it is of so weak eyes1 that the brightness of the sun would strike it blind4 ,and iniquity in us1 he cannot behold it1 because he is of pure eyes1 that can look on no unclean thing4 ,it is the only thing in the creation that ,god's holiness hath an antipathy at1 and therefore he is still about the destroying of the body of sin in us1 about the purging from all filthiness of flesh and spirit1 and till the soul be thus purged of all sin1 by the operation of the ,holy ,ghost1 it cannot be a temple for an immediate vision of him1 and an immediate exhibition of ,god to us4 ,sin is the will of partition1 and the thick cloud that eclipses his glory from us4 ,it is the opposite hemisphere of darkness1 contrary to light1 according to the access or recess of ,god's presence1 it is more or less dark4 ,the more sin reigns in thee1 the less of ,god is in thee1 and the more sin be subdued1 the readier and nearer is ,god's presence4 ,but let us comfort ourselves that one day we shall put off both infirmity and iniquity1 mortality shall put on immortality1 and corruption be clothed with incorruption4 ,we shall leave the rags of mortal weakness in the grave1 and our menstruous clothes of sin behind us1 and then shall the weak eyes of flesh be made like eagles' eyes1 to behold the sun1 and then shall the soul be clothed with holiness1 as with a garment1 which ,god shall delight to look upon1 because he sees his own image in that glass4 ,we come to the ,lord's satisfying of ,moses' desire1 and proclaiming his name before him4 ,it is himself only can tell you what he is4 ,it is not ministers preaching1 or other discourse1 can proclaim that name to you4 ,we may indeed speak over those words unto you1 but it is the ,lord that must write that name upon your heart4 ,he only can discover his glory to your spirit4 ,there is a spirit of life which cannot be enclosed in letters and syllables1 or transmitted through your ears into your hearts1 but he himself must create it inwardly1 and stir up the inward sense and feeling of that name1 of those attributes4 ,faith indeed1 8cometh by hearing10 and our knowledge in this life is 8through a glass darkly1 through ordinances and senses10 but there must be an inward teaching and speaking to your souls to make that effectual1 8the anointing teacheth you of all things10 #a ,john ii4 #bg4 ,alas6 it is the separation of that from the word that makes it so unprofitable4 ,if the ,spirit of ,god were inwardly writing what the word is teaching then should your souls be 8living epistles1 that ye might read ,god's name on them40 ,o6 be much in imploring of and depending on him that teacheth to profit1 who only can declare unto your souls what he is6 ,these names express his essence or being1 and his properties1 what he is in himself1 and what he is to us4 ,in himself he is ,jehovah1 or a ,self ,being1 as we heard in the #c;d chapter1 8,i am that ,i am01 and ,,el1 a strong ,god1 or ,almighty ,god1 which two hold out unto us the absolute incomprehensible perfection of ,god1 eminently and infinitely enclosing within himself all the perfections of the creature2 the unchangeable and immutable being of ,god1 who was1 and is1 and is to come1 without succession1 without variation1 or shadow of turning1 and then the almighty power of ,god1 by which without difficulty by the inclination and beck of his will and pleasure1 he can make or unmake all1--create or annihilate--to whom nothing is impossible4 ,which three1 if they were pondered by us till our souls received the stamp of them1 they would certainly be powerful to abstract and draw our hearts from the vain changeable1 and empty shadow of the creature1 and gather our scattered affections that are parted among them1 because of their insufficiency1 that all might unite in one and join with this self sufficient and eternal ,god4 ,i say1 if a soul did indeed believe and consider how all-sufficient he is1 how insufficient all things else are1 would it not cleave to him and draw near to him8 ,psal4 lxxiii4 ult4 ,it is the very torment and vexation of the soul to be thus racked1 distracted1 and divided about many things1 and therefore many1 because there is none of them can supply all our wants4 ,our wants are infinite1 our desires insatiable and the good that is in any thing is limited and bounded1 it can serve1 one but for one use1 and another for another use and when all are together they can but supply some wants but they leave much of the soul empty4 ,but often these outward things cross one another1 and cannot consist together and hence ariseth much strife and debate in a soul4 ,his need requireth both1 and both will not agree4 ,but ,o that you could see this one universal good1 one for all1 and above all1 your souls would choose him certainly--your souls would trust in him6 ,ye would say1 8,asshur shall not save us1 we will not ride on horses40 ,creatures shall not satisfy us1 we will seek our happiness in thee and nowhere else2 since we have tasted this new wine1 away with the old1 the new is better4 ,i beseech you1 make ,god your friend1 for he is a great one1 whether he be a friend or an enemy1 he hath two properties that make him either most comfortable1 or most terrible1 according as he is at peace or war with souls1--eternity1 and omnipotency4 ,you were all once enemies to him4 ,o consider what a party you have1 an almighty party1 and an unchangeable party6 and if you will make peace with him and that in ,christ1 then know he is the best friend in the world1 because he is unchangeable and almighty4 ,if he be thy friend1 he will do all for thee he can do and thou hast need of4 ,many friends willing to do1 have not ability1 but he hath power to do what he wills and pleases4 ,many friends are changeable1--their affections dry up and of themselves die1 and therefore even princes' friendship is but a vain confidence1 for they shall die1 and then their thoughts of favour perish with them1 but he abides the same for all generations4 ,there is no end of his duration and no end of his affection2 he can still say1 8,i am that ,i am4 ,what ,i was1 ,i am1 and ,i will be what ,i am40 ,men cannot say so1 they are like the brooks that the companies of ,teman looked after1 and thought to have found them in summer as they left them in winter1 but behold they were dried up1 and the companies ashamed4 ,god cannot make thee ashamed of thy hope1 because he is faithful and able4 ,ability and fidelity is a sure anchor to hold by in all storms and tempests4 ,such is ,god in himself4 ,now1 there are two manner of ways he vents himself towards the creatures1--in a comfortable way1 or in a terrible way4 ,this glorious perfection and almighty power hath an issue upon sinners1 and it runs in a twofold channel1 of mercy or justice1 of mercy towards miserable sinners that find themselves lost1 and flee unto him and take hold of his strength1 and justice towards all those that flatter themselves in their own eyes1 and continue in their sins and put the evil day far off4 ,there is no mercy for such as fear not justice1 and there is no justice for such as flee from it unto mercy4 ,the ,lord exhibits himself in a twofold appearance1 according to the condition of sinners4 ,he sits on a throne and tribunal of grace and mercy1 to make access to the vilest sinner who is afraid of his wrath and would fain be at peace with him1 and he sits on a throne of justice and wrath1 to seclude and debar presumptuous sinners from holiness4 ,there were two mountains under the law1--one of cursings1 and another of blessings4 ,these are the mountains ,god sets his throne upon1 and from these he speaks and sentences mankind4 ,from the mountain of cursings1 he hath pronounced a curse and condemnatory sentence upon all flesh1 8for all have sinned40 ,therefore he concludes all under sin that all flesh might stop their mouth1 and the whole world become guilty before ,god4 ,now1 the ,lord having thus condemned all mankind because of disobedience1 he sits again upon the mountain of blessings1 and pronounces a sentence of absolution1 of as many as have taken with the sentence of condemnation1 and appealed to his grace and mercy1 and those which do not so1 the sentence of condemnation stands above their heads unrepealed4 ,he erects his tribunal of justice in the world for this end1 that all flesh might once be convicted before him1 and therefore he cites1 as it were1 and summons all men to present themselves and appear before his tribunal1 to be judged4 ,he lays out an accusation in the word against them4 ,he takes their consciences witness of the truth of all that is charged on them1 and then pronounces that sentence in their conscience1 8,cursed is he that abideth not in all things10 which the conscience subsumes1 and concludes itself accursed1 and subscribes to the equity of the sentence4 ,and thus man is guilty before ,god1 and his mouth stopped4 ,he hath no excuses1 no pretences1 he can see no way to escape from justice1 and ,god is justified1 by this means1 in his speaking and judging4 ,psal4 li4 #d4 ,the soul ratifies and confirms the truth and justice of all his threatenings and judgements1 ,rom4 iii4 #d4 ,now1 for such souls as join with ,god in judging and condemning themselves1 the ,lord hath erected a throne of grace and tribunal of mercy in the word1 whereupon he hath set his ,son ,jesus ,christ1 ,psal4 ii4 #f1 lxxxix4 #ad1 xlv4 #f1 ,heb4 i4 #h4 ,and ,o6 this throne is a comfortable throne4 ,mercy and truth go before the face of the king to welcome and entertain miserable sinners1 and to make access to them4 ,and from this throne ,jesus ,christ holds out the sceptre of the gospel1 to invite sinners1 self-condemned sinners1 to come to him alone1 who hath gotten all final judgment committed to him1 that he may give eternal life 8to whom he will10 ,john v4 #ba1 #bb4 ,o6 that is a sweet and ample commission given to our friend and brother1 ,jesus ,christ1--power to repeal sentences passed against us1--power and authority to absolve them whom justice hath condemned1 and to bless whom the law hath cursed1 and to open their mouth to praise whose mouth sin and guiltiness hath stopped1--power to give the answer of a good conscience to thy evil self-tormenting conscience6 ,in a word1 he hath power to give life1 to make alive and heal those who are killed or wounded by the commandment4 ,now1 ,i say1 seeing ,god hath of purpose established this throne of mercy in the word1 thou mayest well1 after receiving and acknowledging of the justice of the curse of the law1 appeal to divine mercy and grace sitting on another throne of the gospel4 ,thou mayest--if thy conscience urge thee to despair1 and to conclude there is no hope--thou mayest1 ,i say1 appeal from thy conscience1 from ,satan1 from justice1 unto ,jesus ,christ1 who is holding out the sceptre to thee4 ,the minister calls thee1 rise and come1 stand no longer before that bar1 for it is a subordinate judicatory1 there is a way to redress thee by a higher court of grace4 ,thou mayest say to justice1 to ,satan1 to thy own conscience1--8,it is true1 ,i confess1 that ,i deserve that sentence1 ,i am guilty1 and can say nothing against it1 while ,i stand alone4 ,but though ,i cannot satisfy1 and have not2 yet there is one1 ,jesus ,christ1 who gave his life a ransom for many1 and whom ,god hath given as a propitiation for sins4 ,he hath satisfied and paid the debt in my name2 go and apprehend the cautioner1 since he hath undertaken it1 nay1 he hath done it1 and is absolved4 ,thou hadst him in thy hands ,o ,justice6 ,thou hadst him prisoner under the power of death4 ,since thou hast let him go1 then he is acquitted from all the charge of my sins2 and therefore1 since ,i know that he is now a king1 and hath a throne to judge the world and plead the cause of the poor sheep1 ,i will appeal to him1 refer the cause to his decision1 ,i will make my supplication to him1 and certainly he will hear1 and interpose himself between wrath and me4 ,he will rescind this sentence of condemnation1 since he himself was condemned for us and is justified1--#8,it is ,christ that died1 yea rather that is risen again1' who shall condemn me8 ,he is near that justifies me1 ,rom4 viii4 #cc1 #cd40 ,now if thou do indeed flee unto him for refuge1 that city is open for thee1 and nothing to prejudge thy entry4 ,but no curse1 no condemnation can enter in it1 ,rom4 viii4 #a4 ,he will justify and absolve thee from all things whereof the law could not justify thee1 but condemn thee4 ,there is forgiveness with him1 that he may be feared4 ,david may teach thee this manner of application1 7,psal4 cxxx4 and cxlii4 #b7 of appealing from the deserved curse1 to free undeserved blessing and mercy in ,christ4 ,let us consider this name of the ,lord1 and it shall answer all our suspicions of him1--all our objections against coming to him and believing in him4 ,it is certain1 ignorance is the mother of unbelief1 together with the natural perverseness of our hearts4 ,if we knew his name1 we would trust in him2 if his names were pondered and considered1 we would believe in him4 ,satan knows this1 and therefore his great sleight and cunning is to hold our minds fixed on the consideration of our misery and desperate estate4 ,he keeps the awakened conscience still upon that comfortless sight1 and he labours to represent ,god by halves1 and that it is a false representation of ,god4 ,he represents him as clothed with justice and vengeance1--as a consuming fire1 in which light a soul can see nothing but desperation written2 and he labours to hold out the thoughts of his mercy and grace1 or diverts a soul from the consideration of his promises2 whence it comes1 that they are not established1 that though salvation be near1 yet it is far from them in their sense and apprehension4 ,therefore ,i say1 you should labour to get an entire sight of ,god1 and you shall see him best in his word1 where he reveals himself1 and there you find1 if you consider1 that which may make you fear him indeed1 but never flee from him1--that which may abase you1 but withal embolden you to come to him though trembling4 ,whatever thought possess thee of thine own misery1 of thy own guiltiness1 labour to counterpoise that with the thought of his mercy and free promises4 ,whatever be suggested of his holiness and justice1 hear himself speak out his own name1 and thou shall hear as much of mercy and grace as may make these not terrible unto thee1 though high and honourable4 ,the ,lord hath so framed the expression and proclamation of his name in this place1 that first a word of majesty and power is premised1--8the ,lord1 the ,lord ,god10--that it may compose our hearts in fear and reverence of such a glorious one1 and make a preparatory impression of the majesty of our ,god1 which indeed is the foundation or all true faith4 ,it begins to adore and admire a deity1 a majesty hid from the world4 ,the thoughts of his power and glory possess the soul first1 and make it begin to tremble to think that it hath such a high and holy one to deal with4 ,but1 in the next place1 you have the most sweet1 alluring1 comforting styles that can be imagined1 to meet with the trembling and languishing condition of a soul that would be ready to faint before such a majesty4 ,here ,mercy takes it by the hand1 and gives a cordial of grace1 pardon1 forgiveness1 c4 to it1 which revives the soul of the humble1 and intermingles some rejoicing with former trembling4 ,majesty and greatness go before to abase and humble the soul in its own eyes2 and mercy and goodness second them to lift up those who are low and exalt the humble4 ,and in the description of this1 the ,lord spends more words1 according to the necessity of a soul1 to signify to us how great and strong consolation may be grounded on his name1--how accessible he is1 though he dwell in accessible light1--how lovely he is1 though he be the high and the lofty one1--how good he is1 though he be great1--how merciful he is1 though he be majestic4 ,in a word1 that those that flee to him may have all invitation1 all encouragement to come1 and nothing to discourage1 to prejudge their welcome2 that whoever will1 may come1 and nothing may hinder on his part4 ,and then1 after all this1 he subjoins a word of his justice1 in avenging sin1 to show us that he leaves that as the last2 that he essays all gaining ways of mercy with us2 and that he is not very much delighted with the death of sinners1 that so whosoever perishes may blame themselves for hating their own salvation and forsaking their own mercy4 ,now whoever thou art that apprehendest a dreadful and terrible ,god1 and thyself a miserable and wretched sinner1 thou canst find no comfort in ,god's highness and power1 but it looks terrible upon thee1 because thou doubtest of his good-will to save and pardon thee4 ,thou sayest with the blind man1 ,if thou wilt1 thou canst do it2 thou art a strong ,god1 but what comfort can ,i have in thy strength1 since ,i know not thy good-will8 ,i say1 the ,lord answers thee in this name1 ,i am 8merciful10 saith the ,lord4 ,if thou be miserable1 ,i am merciful as well as strong2 if thou have sin and misery1 ,i have compassion and pity4 ,my mercy may be a copy and pattern to all men to learn it of me1 even towards their own brethren1 ,luke vi4 #cf4 ,therefore he is called 8the father of mercies10 #b ,cor4 i4 #c4 ,misericors est cui alterius miseria cordi est4 ,mercy hath its very name from misery1 for it is no other thing than to lay another's misery to heart2 not to despise it1 not to add to it1 but to help it4 ,it is a strong inclination to succour the misery of sinners1 therefore thou needest no other thing to commend thee to him4 ,art thou miserable1 and knowest it indeed8 ,then he is merciful2 and know that also1 these two suit well4 ,nay1 but saith the convinced soul1 ,i know not if he will be merciful to me1 for what am ,i8 ,there is nothing in me to be regarded4 ,i have nothing to conciliate favour1 and all that may procure hatred4 ,but1 saith the ,lord1 ,i am 8gracious10 and dispense mercy freely1 without respect to condition or qualification4 ,say not1 if ,i had such a measure of humiliation as such a one1--if ,i loved him so much1--if ,i had so much godly sorrow and repentance1--then1 ,i think he would be merciful to me4 ,say not so1 for behold he is gracious4 ,he hath mercy on whom he will have mercy2 and there is no other cause1 no motive to procure it2 it comes from within his own breast4 ,it is not thy repentance will make him love thee1 nor thy hardness of heart will make him hate thee or obstruct the vent of his grace towards thee4 ,no6 if it be grace1 it is no more of works1--not works in that way that thou imaginest4 ,it is not of repentance1 not of faith in that sense thou conceivest2 but it is freely1 without the hire1 without the price of repentance or faith1 because all those are but the free gifts of grace4 ,thou wouldst have these graces to procure his favour1 and to make them the ground of thy believing in his promises1 but grace is without money4 ,it immediately contracts with discovered misery1 so that if thou do discover in thyself misery and sin1 though thou find nothing else1 yet do not cast away confidence1 but so much the more address thyself to mercy and grace1 which do not seek repentance in thee1 but bring repentance and faith with them unto thee4 ,yet there is something in the awakened conscience4 ,i have gone on long in sin2 ,i have been a presumptuous sinner2 can he endure me longer8 ,well1 hear what the ,lord saith1 ,i am 8long-suffering0 and patient4 ,and if he had not been so1 we had been damned ere now4 ,patience hath a long term1 and we cannot outrun it1 outweary it4 ,why do we not wonder that he presently and instantly executed his wrath on angels1 and gave them not one hour's space for repentance1 but cast them down headlong into destruction1 as in a moment2 and yet his majesty hath so long delayed the execution of our sentence1 and calls us unto repentance and forgiveness1 that we may escape the condemnation of angels8 ,his patience is not slackness and negligence1 as men count it1 #b ,pet4 iii4 #i4 ,he sits not in heaven as an idol1 and idle spectator of what men are doing2 but he observes all wrongs1 and is sensible of them also4 ,and if we were mindful and sensible of them also1 he would forget them4 ,he is long-suffering4 ,this is extended and stretched-out patience beyond all expectation1 beyond all deserving1 yea contrary to it4 ,therefore1 as long as he forbears1 if thou apprehend thy misery and sin1 and continuance in it2 do not conclude that it is desperate4 8,why should a living man complain80 ,as long as patience lengthens thy life1 if thou desire to come to him1 believe he will accept thee4 ,but1 saith the doubting soul1 ,i am exceeding perverse and wicked1 there is nothing in me but wickedness4 ,it so abounds in me that there is none like me4 ,but1 saith the ,lord1 ,i am 8abundant in goodness40 ,thy wickedness though it be great1 it is but a created wickedness1 but my goodness is the goodness of ,god4 ,i am as abundant in grace and goodness as thou art in sin--nay1 infinitely more4 ,thy sin is but the transgression of a finite creature1 but my mercy is the compassion of an infinite ,god1--it can swallow it up4 ,suppose thy sin cry up to heaven1 yet mercy reaches above heaven1 and is built up for ever4 ,here is an invitation to all sinners to come and taste--,o come and taste1 and see how good the ,lord is6 ,goodness is communicative2 it diffuses itself1 like the sun's light4 ,there is riches of his goodness4 ,rom4 ii4 #d4 ,poor soul1 thou canst not spend it though thou have many wants6 ,but ,i am full of doubtings1 fears1 and jealousies4 ,i cannot believe in his promises4 ,i often question them4 ,how1 then1 will he perform them8 ,i say1 saith the ,lord1 ,i am abundant in truth4 ,he will certainly perform4 ,shall our unbelief1 or doubting1 8make the faith of ,god without effect80 c4 ,rom4 iii4 #c4 ,god forbid6 ,his faithfulness reaches unto the clouds2 he will keep covenant with thee whose soul hath chosen him1 though thou often question and doubt of him4 ,indeed1 thou shouldst not give indulgence to thy doubtings and jealousies1 but look on them as high provocations4 ,for what can be more grievous to fervent love than to meet with jealousy8 ,jealousy would quench any creature's love1 but though it grieve and provoke him1 yet he will not change1 he will not diminish his4 ,only do not think your disputings and quarrelling innocent and harmless things4 ,no certainly1 they grieve the ,spirit--stir up the beloved to go away1 as it were1 before he please--and make thee walk without comfort1 and without fruit4 ,yet he will bear with1 and not quench 8the smoking flax0 of a believer's desires1 though they do not arise to the flame of assurance4 ,but the wounded spirit hath one or two burdens more4 ,i have abused much mercy2 how can mercy pity me8 ,i have turned grace into wantonness so that when ,i look to mercy and grace to comfort me1 they do rather challenge me4 ,the sins of none are like mine1--none of such a heinous and presumptuous nature4 ,but let us hear what ,god the ,lord speaks4 ,i keep 8mercy for thousands1 forgiving iniquity1 and transgression1 and sin4 ,thou hast wasted much mercy1 but more is behind1 all the treasure is not spent4 ,though there were many thousand worlds besides1 ,i could pardon them all1 if they would flee unto my mercy4 ,thou shalt not be straitened in me40 ,mercy will pardon thy abuse of mercy1 it will forgive all faults thou dost against itself4 ,thou that sinnest against the ,son of man1 the ,redeemer of the world1 and remedy of sin--yet there is pardon for thee1 whatever the quality1 condition1 or circumstance of thy sin be4 ,whoever1 convinced of it1 and loadened with it1 desirest rest to thy soul1 thou mayest find it in ,christ1 whose former kindness thou hast answered with contempt4 ,many sins1 many great sins1 and these presumptuous sins cannot exclude1 nay1 no sin can exclude a willing soul4 ,unbelief keeps thee unwilling1 and so excludes thee4 ,now1 as the spider sucks poison out of the sweetest flower1 so the most part of souls suck nothing but delusion and presumption and hardening out of the gospel4 ,many souls reason for more liberty to sin from mercy4 ,but behold1 how the ,lord backs it with a dreadful word1 8who will by no means clear the guilty40 ,as many as do not condemn themselves before the tribunal of justice1 there is no rescinding of the condemnatory sentence1 but it stands above their heads1 8he that believeth not is condemned already40 ,justice hath condemned all by a sentence4 ,he that doth not1 in the sense of this1 flee unto ,jesus ,christ from sin and wrath is already condemned4 ,his sentence is standing4 ,there needs no new one4 ,since he flees not to mercy for absolution1 the sentence of condemnation stands unrepealed4 ,you guilty souls who clear yourselves1 ,god will not clear you4 ,and1 alas6 how many of you do clear yourselves6 ,do you not extenuate and mince your sins8 ,how hard is it to extort any confession of guilt out of you1 but in the general6 ,if we condescend to particulars1 many of you will plead innocency almost in every thing1 though you have1 like children1 learned to speak these words that ye are sinners4 ,i beseech you consider it2 it is no light matter1 for ,god will by no means clear the guilty1 by no means1 by no entreaties1 no flatteries4 ,what6 will he not pardon sin8 ,yes indeed6 his name tells you he will pardon all kind of sins1 and absolve all manner of guilty persons1 but yet such as do condemn themselves1 such as are guilty in their own conscience1 and their mouths stopped before ,god1--you who do not enter into the serious examination of your ways1 and do not arraign yourselves before ,god's tribunal daily till you find yourselves loathsome and desperate1 and no refuge for you1--you who do flatter yourselves always in the hope of heaven1 and put the fear of hell always from you1--,i say1 ,god will by no means1 no prayers1 no entreaties1 clear or pardon you1 because you come not to ,jesus ,christ1 in whom is preached forgiveness and remission of sins4 ,you who take liberty to sin1 because ,god is gracious1 and delay repentance till the end1 because ,god is long suffering1--know ,god will not clear you1 he is holy and just as he is merciful4 ,if his mercy make thee not fear and tremble before him1 and do not separate thee from thy sins1--if remission of sins be not the strongest persuasion to thy soul of the removing of sin1--certainly thou dost in vain presume upon his mercy4 ,now consider what influence all this glorious proclamation had on ,moses4 ,it stirs up in him reverence and affection1--reverence to such a glorious ,majesty1 and great desire to have him amongst them1 and to be more one with him4 ,if thy soul rightly discover ,god1 it cannot but abase thee4 ,he 8made haste0 to bow down and worship4 ,o1 ,god's majesty is a surprising and astonishing thing6 ,it would bow thy soul in the dust if it were presented to thee4 ,labour to keep the right and entire representation of ,god in thy sight1--his whole name1 strong1 merciful1 and just1--great1 good1 and holy4 ,i say1 keep both in thy view1 for half representations are dangerous1 either to beget presumption and security when thou lookest on mercy alone1 or despair when thou lookest on justice and power alone4 ,let thy soul consider all jointly1 that it may receive a mixed impression of all4 ,and this is the holy composition and temper of a believer1--,rejoice with trembling1 love with fear1 let all thy discoveries of him aim at more union and communion with him who is such a self sufficient1 all sufficient1 and eternal ,being4 ,lecture ,x4 ,what ,god ,is ,john iv4 #bd4--8;,god is a ,spirit1 and they that worship him must worship him in spirit and in truth40 ,we have here something of the nature of ,god pointed out to us1 and something of our duty towards him4 8,god is a ,spirit10 that is his nature1 and 8man must worship him10 that is his duty1 and that 8in spirit and in truth10 that is the right manner of the duty4 ,if these three were well pondered till they did sink into the bottom of our spirits1 they would make us indeed ,christians1 not in the letter1 but in the spirit4 ,that is presupposed to all ,christian worship and walking1 to know what ,god is1 it is indeed the primo cognitum of ,christianity1 the first principle of true religion1 the very root out of which springs and grows up walking suitably with1 and worshipping answerably of1 a known ,god4 ,i fear much of our religion is like the ,athenians1 they built an altar to the unknown ,god1 and like the ,samaritans1 who worshipped they knew not what4 ,such a worship1 ,i know not what it is1 when the ,god worshipped is not known4 ,the two parents of true religion are the knowledge of ,god and of ourselves4 ,this1 indeed1 is the beginning of the fear of ,god1 which the wise preacher calls 8the beginning of true wisdom40 ,and these two1 as they beget true religion1 so they cannot truly be one without the other4 ,it is not many notions and speculations about the divine nature1--it is not high and strained conceptions of ,god1--that comprise the true knowledge of him4 ,many think they know something when they can speak of those mysteries in some singular way1 and in some terms removed from common understandings1 while neither themselves nor others know what they mean4 ,and thus they are presumptuous1 self conceited1 knowing nothing as they ought to know4 ,there is a knowledge that puffs up and there is a knowledge that casts down1 a knowledge in many that doth but swell them1 not grow them4 ,it is but a rumour full of wind1 a vain and empty1 frothy knowledge that is neither good for edifying other1 nor saving a man's self1 a knowledge that a man knows and reflects upon so as to ascend upon the height of it1 and measure himself by the degrees of it4 ,this is not the true knowledge of ,god1 which knows not itself1 looks not back upon itself1 but straight towards ,god1 his holiness and glory and our baseness and misery1 and therefore it constrains the soul to be ashamed of itself in such a glorious presence1 and to make haste to worship1 as ,moses1 ,job1 and ,isaiah did4 ,this definition of ,god--if we did truly understand it1 we could not but worship him in another manner4 8,god is a ,spirit40 ,many ignorant people form in their own mind some likeness and image of ,god1 who is invisible4 ,ye know how ye fancy to yourselves some bodily shape4 ,when you conceive of him1 you think he is some reverend and majestic person sitting on a throne in heaven4 ,but1 ,i beseech you1 correct your mistakes of him4 ,there is outward idolatry and there is inward1 there is idolatry in action1 when men paint or engrave some similitude of ,god1 and there is idolatry in imagination1 when the fancy and apprehension run upon some image or likeness of ,god4 ,the first is among ,papists1 but ,i fear the latter is too common among us1 and it is indeed all one1 to form such a similitude in our mind and to engrave or paint it without4 ,so that the ,god whom many of us worship is not the living and true ,god1 but a painted or graven idol4 ,when ,god appeared most visible to the world1 as at the giving out of the law1 yet no man did see any likeness at all4 ,he did not come under the perception of the most subtle sense1 he could not be perceived but by the refined understanding going aside from all things visible4 ,and therefore you do but fancy an idol to yourselves1 instead of ,god1 when you apprehend him under the likeness of any visible or sensible thing1 and so whatever love or fear or reverence you have1 it is all but misspent superstition1 the love and fear of an idol4 ,i4 ,know then1 8that ,god is a ,spirit10 and therefore he is like none of all those things you see1 or hear1 or smell1 or taste1 or touch4 ,the heavens are glorious indeed1 the light is full of glory1 but he is not like that4 ,if all your senses should make an inquiry1 and search for him throughout the world1 you should not find him4 ,though he be near at hand to every one of us yet our eyes and ears and all our senses1 might travel the length of the earth and breadth of the sea1 and should not find him even as you might search all the corners of heaven ere you could hear or see an angel4 ,if you would saw a man asunder and resolve him into atoms of dust1 yet you could not perceive a soul within him4 ,why8 ,because these are spirits1 and so without the reach of your senses4 ,,ii4 ,if ,god be a ,spirit1 then he is invisible1 and dwells in light inaccessible1 8which no man hath seen or can see40 ,then our poor narrow minds1 that are drowned1 as it were1 and immersed in bodies of clay1 and in this state of mortality1 receive all knowledge by the senses1 cannot frame any notion of his spiritual and abstracted nature4 ,we cannot conceive what our own soul is1 but by some sensible operation flowing from it1 and the height that our knowledge of that noble part of ourselves amounts to1 is but this dark and confused conception that the soul is some inward principle of life and sense and reason4 ,how then is it possible for us to conceive aright of the divine nature1 as it is in itself1 but only in a dark and general way8 ,we guess at his majesty1 by the glorious emanations of his power and wisdom1 and the ways thereof1 which he displays abroad in all the work of his hands1 and from all these concurring testimonies1 and evidences of his majesty1 we gather this confused notion of him1 that he is the fountain1 self independent ,being1 the original of these things1 and more absolute in the world than the soul is in the body1 the true ,anima mundi1 the very life and the light of men1 and the soul that quickens1 moves1 and forms all this visible world1 that makes all things visible1 and himself is invisible4 ,therefore it is that the ,lord speaks to us in ,scripture of himself1 according to our capacities1--of his face1 his right hand1 and arm1 his throne1 his sceptre1 his back parts his anger1 his fury1 his repentance1 his grief1 and sorrow1--none of which are properly in his spiritual1 immortal1 and unchangeable nature4 ,but because our dulness and slowness is such in apprehending things spiritual1 it being almost without the sphere and comprehension of the soul while in the body1 which is almost addicted unto the senses in the body1 therefore the ,lord accommodates himself unto our terms and notions1 balbutit nobiscum1--he1 like a kind father1 stammers with his stammering children1 speaks to them in their own dialect1 but withal1 would have us conceive he is not really such an one1 but infinitely removed in his own being from all these imperfections4 ,so when you hear of these terms in scripture1 ,o beware of conceiving ,god to be such a one as yourselves6 ,but1 in these expressions not beseeming his ,majesty1 because below him1 learn your own ignorance of his glorious ,majesty1 your dulness and incapacity to be such as the holy ,one must come down as it were in some bodily appearance1 ere you can understand any thing of him4 ,,iii4 ,if ,god be a ,spirit1 then he is most perfect and most powerful4 ,all imperfection1 all infirmity1 and weakness in the creature1 is founded in the gross and material part of it4 ,you see the more matter and bodily substance is in any thing1 it is the more lumpish1 heavy1 and void of all action4 ,it is the more spiritual1 pure1 and refined part of the creation that hath most activity in it1 and is the principle of all motions and actions4 ,you see a little fly hath more action in it than a great mountain1 because there are spirits in it which move it4 ,the bottom of the world contains the dregs of the creation1 as it were1--a mass and lump of heavy earth1 but the higher and more distant bodies be from that1 the more pure and subtile they are1 and the more pure and subtile they be1 the more action1 virtue1 and efficacy they have4 ,the earth stands like a dead lump but the sea moves1 and the air being thinner and purer than both1 moves more easily and swiftly4 ,but go up higher and still the motion is swifter1 and the virtue and influence is the more powerful4 ,what is a dead body when the soul and spirit is out of it8 ,it hath no more virtue and efficacy than so much clay1 although by the presence of the spirit of it1 it was active1 agile1 swift1 strong and nimble4 ,so much then as any thing hath of spirit in it1 so much the more perfect and powerful it is4 ,then ,i beseech you consider what a ,one the ,god of the spirits of all flesh must be1--the very ,fountain spirit1--the ,self being spirit1-- 4 ,when the soul of a man1 or the spirit of a horse1 hath so much virtue1 to stir up a lump of earth1 and to quicken it to so many diverse operations1 even though that soul and spirit did not1 nay could not make that piece of earth they dwell in1 then1 what must his power and virtue be that made all those things8 ,who gave power and virtue even to the spirits of all flesh8 8,their horses0 saith ,god1 are 8flesh and not spirit10 7,isa4 xxxi4 #c7 because1 in comparison of his majesty1 the very spirits in them are but like a dead lump of flesh4 ,if he should draw in his breath1 as it were1 they would have no more virtue to save the ,israelites1 than so many lumps of flesh or clay4 ,for he is the ,spirit of all spirits1 that quickens1 actuates and moves them to their several operations and influences4 ,anima mundi1 et ,anima animarum mundi4 ,an angel hath more power than all men united in one body4 ,satan is called the prince of the air1 and the god of this world1 for he hath more efficacy and virtue to commove the air1 and raise tempests than all the swarms of multiplied mankind1 though gathered into one army4 ,if the ,lord did not restrain and limit his power1 he were able to destroy whole nations at once4 ,an angel killed many thousands of ,sennacherib's army in one night1 what would many angels do then1 if the ,lord pleased to apply them to that work8 ,o what is man that he should magnify himself1 or glory in strength1 or skill8 ,beasts are stronger than men1 but man's weaker strength being strengthened with more skill1 proves stronger than they4 ,but in respect of angels he hath neither strength nor wisdom4 ,,iv4 ,if ,god be a ,spirit1 then he is not circumscribed by any place1 and if an infinite ,spirit1 then he is everywhere1 no place can include him1 and no body can exclude him4 ,he is within all things1 yet not included nor bounded within them1 and he is without all things1 yet not excluded from them4 ,intra omnia1 non tamen inclusus in illis1 extra omnia1 nec tamen exclustts ab illis4 ,you know every body hath its own bounds and limits circumscribed to it1 and shuts out all other bodily things out of the same space1 so that before the least body want some space1 it will put all the universe in motion1 and make every thing about it to change its place1 and possess another4 ,but a spirit can pass through all of them and never disturb them1 a legion may be in one man1 and have room enough4 ,if there were a wall of brass or tower1 having no opening1 neither above nor beneath1 no body could enter but by breaking through1 and making a breach into it1 but an angel or spirit could storm it without a breach1 and pierce through it without any division of it4 ,how much more doth the ,maker of all spirits fill all in all6 ,the thickness of the earth doth not keep him out1 nor the largeness of the heavens contain him4 ,how then do we circumscribe and limit him within the bounds of a public house1 or the heavens8 ,o6 how narrow thoughts have we of his immense greatness1 who1 without division or multiplication of himself1 fills all the corners of the world1--whose indivisible unity is equivalent to an infinite extension and divisibility6 ,how often1 ,i pray you1 do you reflect upon this8 ,god is near to every one of us4 ,who of us thinks of a divine ,majesty nearer us than our very souls and consciences1 8in whom we live and move1 and have our being08 ,how is it we move1 and think not with wonder of that first ,mover in whom we move8 ,how is it we live and persevere in being and do not always consider this fountain-,being in whom we live and have our being8 ,o1 the atheism of many souls professing ,god6 ,we do speak1 walk1 eat1 and drink1 and go about all our businesses1 as if we were self being1 and independent of any1 never thinking of that all present quickening ,spirit1 that acts us1 moves us1 speaks in us1 makes us to walk and eat and drink1 as the barbarous people who see1 hear1 speak and reason1 and never once reflect upon the principle of all these1 to discern a soul within4 ,this is brutish1 and in this1 man who was made of a straight countenance to look upward to ,god1 and to know himself and his ,maker1 till he might be differenced from all creatures below1 is degenerated1 and become like the beasts that perish4 ,who of us believes this all present ,god8 ,we imagine that he is shut up in heaven1 and takes no such notice of affairs below1 but certainly1 he is not so far from us1 though he show more of his glory above1 yet he is as present and observant below4 ,v4 ,if he be a ,spirit1 then as he is incomprehensible and immense in being1 so also there is no comprehension of his knowledge4 ,the nearer any creature comes to the nature of a spirit1 the more knowing and understanding it is4 ,life is the most excellent being1 and understanding is the most excellent life4 ,materia est iners et mortua4 ,the nearer any thing is to the earthly matter1 as it hath less action1 so less life and feeling4 ,man is nearer an angel than beasts1 and therefore he hath a knowing understanding spirit in him4 ,there is a spirit in man1 and the more or less this spirit of man is abstracted from sensual and material things1 it lives the more excellent and pure life1 and is1 as it were1 more or less delivered from the chains of the body4 ,these souls that have never risen above1 and retired from sensible things1 ,o1 how narrow are they1--how captivated within the prison of the flesh6 ,but when the ,lord ,jesus comes to set free he delivers a soul from this bondage1 he makes these chains fall off and leads the soul apart to converse with ,god himself1 and to meditate on things not seen--sin1 wrath1 hell1 and heaven4 ,and the farther it goes from itself1 and the more abstracted it is from the consideration of present things1 the more it lives a life like angels4 ,and therefore1 when the soul is separated from the body1 it is then perfectly free1 and hath the largest extent of knowledge4 ,a man's soul must be almost like ,paul's 8whether out of the body1 or in the body1 ,i know not10--if he would understand aright spiritual things4 ,now then1 this infinite ,spirit is an all knowing ,spirit1 all seeing ,spirit1 as well as all-present1 8there is no searching of his understanding10 ,isa4 xl4 #bh1 ,psalm4 cxlvii4 #e4 8,who hath directed the ,spirit of the ,lord1 or being his counsellor1 hath taught him80 ,isa4 xl4 #ac1 ,rom4 xi4 #cd4 ,he calls the generations from the beginning1 and known to him are all his works from the beginning4 ,o that you would always set this ,god before you1 or rather set yourselves always in his presence1 in whose sight you are always6 ,how would it compose our hearts to reverence and fear in all our actions1 if we did indeed believe that the ,judge of all the world is an eye witness to our most retired and secret thoughts and doings6 ,if any man were as privy to thy thoughts1 as thy own spirit and conscience1 thou wouldst blush and be ashamed before him4 ,if every one of us could open a window into one another's spirits1 ,i think this assembly should dismiss as quickly as that of ,christ's1 when he bade them that were without sin cast a stone at the woman4 ,we could not look one upon another4 ,o then1 why are we so little apprehensive of the all-searching eye of ,god1 who can even declare to us our thought1 before it be8 ,how much atheism is rooted in the heart of the most holy6 ,we do not always meditate1 with ,david1 ,psal4 cxxxix41 on that all searching and all knowing ,spirit who knows our down sitting and uprising1 and understands our thoughts afar off1 and who is acquainted with all our ways4 ,o how would we ponder our path1 and examine our words1 and consider our thoughts beforehand if we set ourselves in the view of such a ,spirit1 that is within us and without us1 before us and behind us6 ,he may spare sinners as long as he pleases1 for there is no escaping from him4 ,you cannot go out of his dominions1 nay1 you cannot run out of his presence1 ,psal4 cxxxix4 #g-aj4 ,he can reach you when he pleases1 therefore he may delay as long as he pleases4 ,lecture ,,xi4 ,the ,knowledge ,that ,god ,is1 ,combined ,with ,the ,knowledge ,that ,he ,is ,to ,be ,worshipped4 ,john iv4 #bd4--8;,god is a ,spirit1 and they that worship him must worship him in spirit and in truth40 ,there are two common notions engraven on the hearts of all men by nature1--that ,god is1 and that he must be worshipped1 and these two live and die together1 they are clear1 or blotted together4 ,according as the apprehension of ,god is clear1 and distinct1 and more deeply engraven on the soul1 so is this notion of man's duty of worshipping ,god clear and imprinted on the soul1 and whenever the actions of men do prove that the conception of the worship of ,god is obliterate or worn out1--whenever their transgressions do witness that a man hath not a lively notion of this duty of ,god's worship1--that doth also prove that the very notion of a godhead is worn out1 and cancelled in the soul1 for how could souls conceive of ,god as he is indeed1 but they must needs1 with ,moses1 7,exod4 xxxiv4 #h7 make haste to pray and worship8 ,it is the principle of the very law of nature which shall make the whole world inexcusable1 8because that when they knew ,god1 they glorified him not as ,god40 ,a father must have honour1 and a master must have fear1 and ,god1 who is the common parent and absolute master of all1 must have worship1 in which reverence and fear1 mixed with rejoicing and affection1 predominate4 ,it is supposed1 and put beyond all question that he must be2 8he that worships him1 must worship him in spirit and in truth40 ,it is not simply said1 ,god is a ,spirit and must be worshipped1 no1 for none can doubt of it4 ,if ,god be1 then certainly worship is due to him1 for who is so worshipful8 ,and because it is so beyond all question1 therefore woe to the irreligious world that never puts it in practice6 ,o1 what excuse can you have1 who have not so much as a form of godliness6 ,do you not know1 that it is beyond all controversy that ,god must be worshipped8 ,why then do you deny that in your practice1 which all men must confess in their conscience8 ,is not he ,god1 the ,lord1 a living and self being ,spirit8 ,then must he not have worshippers8 ,beasts are not created for it1 it is you1 ,o sons of men6 whom he made for his own praise1 and it is not more suitable to your nature than it is honourable and glorious4 ,this is the great dignity and excellency you are privileged with1 beyond the brute beasts1--to have spirits within you capable of knowing and acknowledging the ,god of your spirits4 ,why then do you both rob and spoil ,god of his glory1 and cast away your own excellency8 ,why do you love to trample on your ornaments and wallow in the puddle2 like beasts void of religion1 but so much worse than beasts1 that you ought to be better1 and were created for a more noble design8 ,o base spirited wretches1 who hang down your souls to this earth1 and follow the dictates of your own sense and lust1 and have not so much as an external form of worshipping ,god6 ,how far are you come short of the noble design of your creation1 and the high end of your immortal souls6 ,if you will not worship ,god1 know1 he will have worshippers4 ,certainly he will not want it2 because he hath designed so many souls to stand before him1 and worship him1 and that number will not fail4 ,he might indeed have wanted worshippers3 for what advantage is it to him8 ,but in this he declares his love and respect to man1 that he will not want honour and service from him4 ,it is rather to put honour upon him1 and to make him blessed and happy1 than for any gain that can amount to himself by it4 ,for this is indeed the true honour and happiness of man1 not to be worshipped and served of other fellow-creatures1 but to worship and serve the ,creator4 ,this is the highest advancement of a soul1 to lie low before him1 and to obey him1 and have our service accepted of his ,majesty4 ,i beseech you1 strive about this noble service6 ,since he must have worshippers1 ,o say within your souls1 8,i must be one6 ,if he had but one1 ,i could not be content if ,i were not that one40 ,since the ,father is seeking worshippers1 7ver4 #bc17 ,o let him find thee6 ,offer thyself to him1 saying1 ,lord1 here am ,i4 ,should he seek you1 who can have no advantage from you8 ,should he go about so earnest a search for true worshippers1 who can have no profit by them8 ,and why do ye not seek him1 since to you all the gain and profit redounds8 ,shall he seek you to make you happy8 ,and why do ye not seek him and happiness in him8 ,it is your own service1 ,i may truly say1 and not his so much2 for in serving him thou dost rather serve thyself2 for all the benefit redounds to thyself1 though thou must not intend such an end1 to serve him for thyself1 but for his name's sake2 else thou shalt neither honour him1 nor advantage thyself4 ,i pray you let him not seek in vain1 for in these afflictions he is seeking worshippers2 and if he find you1 you are found and saved indeed4 ,do not then forsake your own mercy1 to run from him who follows you with salvation4 ,as none can be ignorant that ,god is1 and must be worshipped1 so it is unknown to the world in what manner he must be worshipped4 ,the most part of men have some form in worshipping ,god1 and please themselves in it so well that they think ,god is well pleased with it2 but few there are who know indeed what it is to worship him in a manner acceptable to his ,majesty4 ,now you know it is all one not to worship him at all1 as not to worship him in that way he likes to be worshipped4 ,therefore1 the most part of men are but self-worshippers1 because they please none but themselves in it4 ,it is not the worship his soul hath chosen1 but their own invention2 for you must take this as an undeniable ground1 that ,god must be worshipped according to his own will and pleasure1 and not according to your humour or intention4 ,therefore1 his soul abhors will-worship1 devised by men out of ignorant zeal or superstition1 though there might seem much devotion in it1 and much affection to ,god4 ,as in the ,israelites sacrificing their children1 what more seeming self-denial1--and yet what more real self-idolatry8 ,god owns not such a service1 for it is not service and obedience to his will and pleasure1 but to men's own will and humour4 ,therefore1 a man must not look for a reward but from himself4 ,now1 it is not only will-worship1 when the matter and substance of the worship is not commanded of ,god1 but also when a commanded worship is not discharged in the appointed manner4 ,therefore1 ,o how few true worshippers will the ,father find6 ,true worship must have truth for the substance1 and spirit for the manner of it2 else it is not such a worship as the ,father seeks and will be pleased with4 ,divine worship must have truth in it1--that is plain1--but what was that truth8 ,it must be conformed to the rule and pattern of worship1 which is ,god's will and pleasure revealed in the word of truth4 ,true worship is the very practice of the word of truth4 ,it carries the image and superscription and command upon it1 which is a necessary ingredient in it1 and constituent of it4 ,therefore1 if thy service have the image of thy own will stamped on it1 it is not divine worship but will-worship4 ,thus all human ceremonies and ordinances enjoined for the service of ,god1 carry the inscription not of ,god1 but of man1 who is the author and original of them1 and so are but adulterated and false coin that will not pass current with ,god4 ,i fear there be many rites and vain customs among ignorant people1 in which they place some religion1 which have no ground in the word of ,god1 but are only 8old wives' fables0 and traditions4 ,how many things of that nature are used upon a religious account1 in which ,god hath placed no religion6 ,many have a superstitious conceit of the public place of worship1 as if there were more holiness in it than in any other house2 and so they think their prayers in the church are more acceptable than in their chamber4 ,but ,christ refutes that superstitious opinion of places1 and so consequently of days1 meats1 and all such external things4 ,the ,jews had a great opinion of their temple1 the ,samaritans of their mountain1--as if these places had sanctified their services4 ,but saith our ,lord1 7ver4 #ba17 8,the hour cometh when ye shall neither in this mountain nor yet at ,jerusalem1 worship the ,father10 but it is any where acceptable1 if so be ye worship in spirit and truth4 ,many of you account it religion to pray and mutter words of your own in the time of public prayer2 but who hath required this at your hands8 ,if ye would pray yourselves1 go apart2 shut the door behind thee1 saith ,christ4 ,private prayer should be in private and secret2 but where public prayer is1 your hearts should close with the petitions1 and offer them up jointly to ,god4 ,it is certainly a great sleight of that deceitful destroyer1 the devil1 to possess your minds with an opinion of religion in such vain babblings1 that he may withdraw both your ears and your hearts from the public worship of ,god2 for when every one is busied with his own prayers1 you cannot at all join in the public service of ,god which is offered up in your name4 ,the like ,i may say of stupid forms of prayer1 and tying yourselves to a platform1 written in a book1 or to some certain words gotten by the heart8 ,who hath commanded this8 ,sure1 not the ,lord1 who hath promised his ,spirit to teach them to pray1 and help their infirmities1 who know not how1 nor what to pray4 ,it is a device of your own1 invented by ,satan to quench the spirit of supplication1 which should be the very natural breathing of a ,christian4 ,but there are some so grossly ignorant of what prayer is1 that they make use of the ten commandments1 and creed1 as a prayer4 ,so void are they of the knowledge and ,spirit of ,god that they cannot discern betwixt ,god's commands to themselves and their own requests to ,god2 betwixt his speaking to men1 and their speaking to him2 between their professing of him before men1 and praying and confessing to him4 ,all this is but forged1 imaginary worship1--worship falsely so called1 which the ,father seeks not1 and receives not4 ,but what if ,i should say1 that the most part of your worship1 even that which is commanded of ,god1 as prayer1 hearing1 reading1 c41 hath no truth in it1 ,i should say nothing amiss4 ,for though you do those things that are commanded1 yet not as commanded1 without any respect to divine appointment2 and only because you have received them as traditions from your fathers1 and because you are taught so by the precepts of men1 and are accustomed so to do3 therefore the stamp of ,god's will and pleasure is not engraven on them1 but of your own will1 or of the will of men4 ,let me pose7#ach7 your consciences1 many of you1 what difference is there between your praying and your plowing2 between your hearing1 and your harrowing2 between your reading in the ,scriptures1 and your reaping in the harvest2 between your religious service and your common ordinary actions2 ,i say1 what difference is there in the rise of these8 ,you do many civil things out of custom1 or because of the precepts of men2 and is there any other principle at the bottom of your religious performances8 ,do you at all consider these are divine appointments1--these have a stamp of his authority on them8 ,and from the conscience of such an immediate command of ,god1 and the desire to please him and obey him1 do you go about these8 ,i fear many cannot say it4 ,o1 ,i am sure all cannot1 though it may be all will say it4 ,therefore your religious worship can come in no other account than will-worship1 or man-worship4 ,it hath not the stamp of truth on it1--an express conformity to the truth of ,god as his truth4 ,but we must press this out a little more4 ,truth is opposed to a ceremony and shadow4 ,the ceremonies of old were shadows1 or the external body of religion1 in which the soul and spirit of godliness should have been enclosed2 but the ,lord did always urge more earnestly the substance and truth than the ceremony1--the weightier matters of the law1 piety1 equity1 and sobriety1 than these lighter external ceremonies4 ,he sets a higher account upon mercy than sacrifice1 and upon obedience than ceremonies4 ,but this people turned it just contrary4 ,they summed up all their religion in some ceremonial performance1 and separated those things ,god had so nearly conjoined4 ,they would be devout men in offering sacrifices1 in their washings1 in their rites1 and yet made no conscience of heart and soul piety towards ,god and upright just dealing with men4 ,therefore the ,lord so often quarrels with them1 and rejects all their service as being a device and invention of their own1 which never entered into his heart4 ,isa4 v4 #aj-ae1 ,jer4 vii4 throughout1 ,isa4 lxvi4 #c-d1 ,isa4 xxviii4 ,now1 if you will examine it impartially1 it is even just so with us4 ,there are some external things in religion which1 in comparison with the weightier things of faith and obedience are but ceremonial4 ,in these you place the most part if not all your religion1 and think yourselves good ,christians1 if you be baptized1 and hear the word1 and partake of the ,lord's table1 and such like1 though in the meantime you be not given to secret prayer1 and reading1 and do not inwardly judge and examine yourselves that ye may flee unto a ,mediator--though your conversation be unjust and scandalous among men4 ,i say unto such souls as the ,lord unto the ,jews1 8,who hath required this at your hands8 ,who commanded you to hear the word1 to be baptized1 to wait on public ordinances8 ,away with all this1 it is abomination to his majesty60 ,though it please you never so well1 the more it displeases him4 ,if you say1 ,why commands he us to hear8 c41 ,i say1 the ,lord never commanded these external ordinances for the sum of true religion2 that was not the great thing which was in his heart1 that he had most pleasure unto but the weightier matters of the law1 piety1 equity1 and sobriety1 a holy and godly conversation adorning the gospel4 8,what doth the ,lord require of thee1 but to do justly1 and to love mercy1 and to walk humbly with thy ,god80 ,so then1 thou dost not worship him in truth1 but in a shadow4 ,the truth is holiness and righteousness4 ,that external profession is but a ceremony4 ,while you separate these external ordinances from these weighty duties of piety and justice1 they are but a dead body without a soul4 ,if the ,lord required truth of old1 much more now1 when he hath abolished the multitude of ceremonies1 that the great things of his law may be more seen and loved4 ,if you would then be true worshippers1 look to the whole mind of ,god1 and especially the chief pleasure of ,god's mind1 that which he most delights in1 and by any means do not separate what ,god hath conjoined4 ,do not divide righteousness towards men from a profession of holiness to ,god1 else it is but a falsehood1 a counterfeit coin4 ,do not please yourselves so much in external church privileges1 without a holy and godly conversation adorning the gospel1 but let the chief study1 endeavour1 and delight of your souls be about that which ,god most delights in4 ,let the substantiate of religion have the first place in the soul4 ,pray more in secret1 that will be the life of your souls4 ,you ought1 indeed1 to attend public ordinances1 but1 above all1 take heed to your conversation and walking at home1 and in secret4 ,prayer in your family is a more substantial worship than to sit and hear prayer in public1 and prayer in secret is more substantial than that4 ,the more retired and immediate a duty be1 the more weighty it is1 the more it crosses thy corruptions and evidences the stamp of ,god on thy affections1 the more divine it is1 and therefore to serve ,god in these is to serve him in truth4 ,practice hath more of truth in it than a profession4 8,when your fathers executed judgment1 was not this to know me80 ,duties that have more opposition from our nature1 against them1 and less fuel or oil to feed the flame of our self love and corruption1 have more truth in them1 and if you should worship ,god in all other duties1 and not especially in these1 you do not worship him in truth4 ,next1 let us consider the manner of divine worship1 and this is as needful to true worship as true matter1 that it he commanded1 and done as it is commanded1--that completes true worship4 ,now1 ,i know no better way or manner to worship ,god in1 than so to worship him1 as our worship may carry the stamp of his image upon it as it may be a glass wherein we may behold ,god's nature and properties4 ,for such as himself is1 such he would be acknowledged to be4 ,i would think it were true worship indeed1 which had engraven on it the name of the true and living ,god1 if it did speak out so much of itself4 8,that ,god is1 and that he is a rewarder of them that seek him diligently40 ,most part of our service speaks an unknown ,god1 and carries such an inscription upon it1 8,to the unknown ,god40 ,there is so little either reverence1 or love1 or fear1 or knowledge in it1 as if we did not worship the true ,god1 but an idol4 ,it is said1 that 8the fool says in his heart1 there is no ,god1 because his thoughts and affections and actions are so little composed to the fear and likeness of that ,god1 as if he did indeed plainly deny him40 ,i fear it may be said thus of our worship4 ,it says1 ,there is no ,god4 ,it is of such a nature that none could conclude from it that it had any relation to the true ,god4 ,our prayers deny ,god1 because there is nothing of ,god appears in them4 ,but this is true worship when it renders back to ,god his own image and name4 ,unde repercussus redditur ipse sibi4 ,as it is a pure fountain1 in which a man may see his shadow distinctly1 but a troubled fountain or mire in which he cannot behold himself1 so it is pure worship1 which receives and reflects the pure image of ,god1 but impure and unclean worship which cannot receive it and return it4 ,i pray you1 ,christians1 consider this for it is such worshippers the ,father seeks4 ,and why seeks he such1 but because in them he finds himself8 ,so to speak1 his own image and superscription is upon them1 his mercy is engraven on their faith and confidence1 his majesty and power is stamped on their humility and reverence1 his goodness is to be read in the soul's rejoicing1 his greatness and justice in the soul's trembling4 ,thus there ought to be some engravings on the soul answering the characters of his glorious name4 ,o how little of this is among them that desire to know something of ,god6 ,how little true worship1 even among them whom the ,father hath sought out to make true worshippers6 ,but alas1 how are all of us unacquainted with this kind of worship6 ,we stay upon the first principles and practices of religion1 and go not on to build upon the foundation4 ,sometimes your worship hath a stamp of ,god's holiness and justice in fear and terror at such a majesty which makes you tremble before him1 but where is the stamp of his mercy and grace which should be written in your faith and rejoicing8 ,tremble and fear indeed1 but 8rejoice with trembling1 because there is mercy with him40 ,sometimes there is rejoicing and quietness in the soul1 but that quickly degenerates into carnal confidence1 and makes the soul turn grace into wantonness and esteem of itself above what is right1 because it is not counterpoised with the sense and apprehension of his holiness and justice4 ,but ,o to have these jointly written upon the heart in worship1 fear1 reverence1 confidence1 humility and faith6 ,that is a rare thing2 it is a divine composition and temper of spirit that makes a divine soul4 ,for the most part1 our worship savours and smells nothing of ,god1 neither his power1 nor his mercy and grace1 nor his holiness and justice1 nor his majesty and glory2 a secure1 faint1 formal way1 void of reverence1 of humility1 of fervency1 and of faith4 ,i beseech you let us consider1 as before the ,lord1 how much pains and time we lose1 and please none but ourselves1 and profit none at all4 ,stir up yourselves as in his sight for it is the keeping of our souls continually as in his sight which will stamp our service with his likeness4 ,the fixed and constant meditation on ,god and his glorious properties1 this will beget the resemblance between our worship and the ,god whom we worship and it will imprint his image upon it1 and then it should please him1 and then it should profit thee1 and then it should edify others4 ,but more particularly1 the worship must have the stamp of ,god's spiritual nature1 and be conformed to it in some measure1 else it cannot please him4 ,there must be a conformity between ,god and souls4 ,this is the great end of the gospel1 to repair that image of ,god which was once upon man1 and make him like ,god again4 ,now1 it is this way that ,jesus ,christ repairs this image1 and brings about the conformity with ,god1 by the soul's worshipping of ,god suitable to his nature1 which1 as it grows more and more suitable to ,god's nature1 it is the more and more like ,god1 and happy in that likeness4 ,now1 8,god is a ,spirit1 therefore10 saith ,christ1 you 8must worship him in spirit and in truth40 ,the worship then of saints must be of a spiritual nature1 that it may be like the immortal divine ,spirit4 ,it is such worshippers the ,father seeks4 ,he seeks souls to make them like himself and this likeness and conformity to ,god is the very foundation of the soul's happiness1 and eternal refreshment4 ,this is a point of great consequence1 and ,i fear not laid to heart4 ,the worship must be like the worshipped4 ,it is a spirit must worship the eternal ,spirit4 ,it is not a body that can be the principal and chief agent in the business4 ,what communion can ,god have with your bodies1 while your souls are removed far from him1 more than with beasts8 ,all society and fellowship must be between those that are like one another4 ,a man can have no comfortable company with beasts1 or with stones1 or with trees4 ,it is men that can converse with men1 and a spirit must worship the self being ,spirit4 ,do not mistake this as if under the cays of the gospel we were not called to an external and bodily worship--to any service to which our outward man is instrumental4 ,that is one of the deep delusions of this age1 into which some men1 8reprobate concerning the faith10 have fallen1 that there should be no external ordinances1 but that ,christians are now called to a worship all spirit1 pure spirit1 c4 ,this is one of the spirits1 and spiritual doctrines 7that call themselves so7 which ye must not receive1 for it is neither the ,spirit of ,god nor of ,christ that teacheth this4 ,not the ,spirit of ,god the ,creator1 because he hath made the whole man1 body and soul1 and so must be worshipped of the whole man4 ,he hath created man in such a capacity as he may offer up external actions in a reasonable manner1 with the inward affections4 ,as the ,lord hath created him1 so should he serve him--every member every part in its own capacity1--the soul to precede1 and the body to follow1--the soul to be the chief worshipper1 and the body its servant employed in the worship4 ,true worship hath a body and a soul as well as a true man1 and as the soul separated is not a complete man1 so neither is the soul separated a complete worshipper without the body4 ,the external ordinances of ,god is the body1 the inward soul affection is the spirit1 which being joined together make complete worship4 ,neither is it the ,spirit of ,christ which teacheth this1 because our ,lord ,jesus hath taught us to offer up our bodies and spirits both as a reasonable service1 ,rom4 xii4 #a1 #b4 ,the sacrifice of the bodily performance offered up by the spiritual affection and renewed mind is a living sacrifice1 holy1 acceptable and reasonable4 ,that ,spirit which dwelt in ,christ above measure1 did not think it too base to vent itself in the way of external ordinances4 ,he was1 indeed1 above all1 above the law1 yet did willingly come under them to teach us1 who have so much need and want1 to come under them4 ,he prayed much1 he preached1 he did sing and read1 to teach us how to worship1 and how much need we have of prayer and preaching4 ,this was not the spirit ,christ promised to his disciples and apostles1 which spirit did breathe most lively in the use of external ordinances all their days1 and this is not the spirit which was at that hour in which ,christ spoke 8the hour is come and now is10 ver4 #bc1 in which the true worship of ,god shall not be in the external ,jewish ceremonies and rites1 void of all life and inward sense of piety1 but the true worship of ,god shall be made up of a soul and body1--of spirit and truth--of the external appointed ordinances according to the word of truth1 and the spirit of truth1--and of the spirit and inward soul-affection and sincerity which shall quicken and actuate that external performance4 ,there were no such worshippers then as had no use of ordinances4 ,christ was not such1 his disciples were not such1 therefore it is a new gospel1 which1 if an angel should bring from heaven1 ye ought not to receive it4 ,as it is certain1 then1 that both soul and body must be employed in this business1 so it is sure that the soul and spirit must be the first mover and chiefest agent in it1 because it is a spiritual business1 and hath relation to the ,fountain spirit1 which hath the most perfect opposition to all false appearances and external shows4 ,that part of man that cometh nearest ,god1 must draw nearest in worshipping ,god1 and if that be removed far away1 there is no real communion with ,god4 ,man judges according to the outward appearance1 and can reach no farther than the outward man1 but ,god is an all searching ,spirit1 who trieth the heart and reins1 and therefore he will pass another judgment upon your worship than men can do1 because he observes all the secret wanderings and escapes of the heart out of his sight4 ,he misses the soul when you present attentive ears or eloquent tongues4 ,there is no dallying with ,his ,majesty1 painting will not deceive him1 his very nature is contrary to hypocrisy and dissimulation2 and what is it but dissimulation1 when you present yourselves to religious exercises as his people1 but within are nothing like it1 nothing awaking nothing present8 ,o consider1 my beloved1 what a one you have to do with6 ,it is not men1 but the ,father of spirits1 who will not be pleased with what pleases men1 of your own flesh1 but must have a spirit to serve him4 ,alas6 what are we doing with such empty names and shows of religion8 ,busied with the outside of worship only1 as if we had none to do with but men who have eyes of flesh4 ,all that we do in this kind is lost labour1 and will never be reckoned up in the account of true worship4 ,i am sure you know and may reflect upon yourselves1 that you make religion but a matter of outward fashion and external custom2 you have never almost taken it to heart in earnest4 ,you may frequent the ordinances1--you may have a form of godliness consisting in some outward performances and privileges1--and ,o1 how void and destitute of all spirit1 and life1 and power6 ,not to speak of the removal of affection and the employing of the marrow of your soul upon base lusts and creatures1 or the scattering of your desires abroad amongst them1 for that is too palpable1 even your very thoughts and minds are removed from this business1 you have nothing present but an ear1 or eye1 and your minds are about other business1 your desires1 your fears1 your joys1 and delights1 your affections1 never did run in the channel of religious exercises1 all your passion is vented in other things4 ,but here you are blockish and stupid1 without any sensible apprehension of ,god1 his mercy1 or justice1 or wrath1 or of your own misery and want4 ,you sorrow in other things1 but none here1 none for sin6 ,you joy for other things1 but none here1 you cannot rejoice at the gospel6 ,prayer is a burden1 not a delight4 ,if your spirits were chiefly employed in religious duties1 religion would be almost your element1 your pleasure and recreation2 but now it is wearisome to the flesh1 because the spirit taketh not the chief weight upon it4 ,o6 8be not deceived1 ,god is not mocked40 ,you do but mock yourselves with external shows1 while you are satisfied with them4 ,i beseech you1 look inwardly1 and be not satisfied with the outward appearance1 but ask at thy soul1 where it is1 and how it is4 ,retire within1 and bring up thy spirit to this work4 ,i am sure you may observe that any thing goes more smoothly and sweetly with you than the worship of ,god1 because your mind is more upon any thing else4 ,i fear the most part of us who endeavour1 in some measure1 to seek ,god1 have too much dross of outward formality1 and much scum of filthy hypocrisy and guile4 ,o6 pray that the present furnace may purge away this scum4 ,it is the great ground of ,god's present controversy with ,scotland1 but1 alas6 the bellows are like to burn1 and we not to be purged4 ,our scum goes not out from us4 ,we satisfy ourselves with some outward exercises of religion4 ,custom undoes us all1 and it was never more undoing than when indignation and wrath are pursuing it4 ,o6 that you would ponder what you lose by it1--both the sweetness and advantage of godliness1 beside the dishonour of ,god4 ,you take a formal1 negligent1 and secure way as the most easy way1 and the most pleasing to your flesh1 and ,i am persuaded you find it the most difficult way1 because you want all the pleasant and sweet refreshment and soul delights you might have in ,god1 by a serious and diligent minding of religion4 ,the pleasure and sweetness of ,god tasted and found1 will make diligence and pains more easy than slothfulness can be to the slothful4 ,this oils the wheels1 and makes them run swiftly1 formality makes them drive heavily4 ,thus you live always in a complaining humour1--sighing1 and going backward1--because you have some stirring principle of conscience within which bears witness against you1 and your formal sluggish disposition on the other hand refuses to awake and work4 ,you are perplexed and tormented between these two4 ,when thy spirit and affections go one way1 and thy body another1 when thy conscience drives on the spirit1 and thy affections draw back1 it must needs be an unpleasant business4 ,lecture ,,xii4 ,the ,unity ,of ,the ,divine ,essence1 ,and ,the ,trinity ,of ,persons4 ,deut4 vi4 #d4--8;,hear ,o ,israel the ,lord our ,god is one ,lord40--#a ,john v4 #g4 8,there are three that bear record in heaven1 the ,father1 the ,word1 and the ,holy ,ghost1 and these three are one40 8,great is the mystery of godliness10 #a ,tim4 iii4 #af4 ,religion and true godliness is a bundle of excellent mysteries--of things hid from the world1 yea1 from the wise men of the world1 7#a ,cor4 ii4 #f47 and not only so1 but secrets in their own nature1 the distinct knowledge whereof is not given to saints in this estate of distance and absence from the ,lord4 ,there is almost nothing in divinity1 but it is a mystery in itself1 how common soever it be in the apprehensions of men4 ,for it is men's overly17#aci7 and common and slender apprehensions of them1 which make them look so commonly upon them4 ,there is a depth in them1 but you will not know it1 till you search it1 and sound it1 and the more you sound1 you shall find it the more profound4 ,but there are some mysteries small and some great4 ,there is a difference amongst them2 all are not of one stature1 of one measure4 ,the mystery of ,christ's incarnation and death and resurrection1 is one of the great mysteries of religion1 8,god manifest in the flesh40 ,yet ,i conceive there is a greater mystery than it1 and of all mysteries in nature or divinity ,i know none equal to this1--the ,holy ,trinity4 ,and it must needs be greatest of all1 and without controversy greatest1 because it is the beginning and end of all1--fons et finis omnium4 ,all mysteries have their rise here1 and all of them return hither4 ,this is furthest removed from the understandings of men1--what ,god himself is1 for himself is infinitely above any manifestation of himself4 ,god is greater than ,god manifested in the flesh1 though in that respect he be too great for us to conceive4 ,there is a natural desire in all men to know1 and1 if any thing be secret and wonderful the desire is the more inflamed after the knowledge of it4 ,the very difficulty or impossibility of attaining it1 instead of restraining the curiosity of man's spirit1 doth rather incense it4 ,nitimur in vetitum7#adj7 is the fruit1 the sad fruit we plucked and eat from the tree of the knowledge of good and evil4 ,if the ,lord reveal any thing plainly in his word to men1 that is despised and set at nought1 because it is plain1 whereas the most plain truths1 which are beyond all controversy1 are the most necessary1 and most profitable1 for our eternal salvation4 ,but if there be any secret mystery in the ,scriptures1 which the ,lord hath only pointed out more obscurely to us1 reserving the distinct and clear understanding of it to himself1 7,deut4 xxix4 #bi471--that is the apple which our accursed natures will long for1 and catch after1 though there be never so much choice of excellent saving fruit in the paradise of the ,scriptures besides4 ,if the ark be covered to keep men from looking into it1 that doth rather provoke the curious spirit of man to pry into it1 #a ,sam4 vi4 #aj4 ,if the ,lord show his wonderful glory in the mount1 and charge his people not to come near1 lest the glorious presence of ,god kill them1 he must put rails about it1 to keep them back1 or else they will be meddling4 ,such is the unbridled license of our minds1 and the perverse dispositions of our natures1 that where ,god familiarly invites us to come1--what he earnestly presseth us to search and know1--that we despise as trivial and common1 and what he compasseth about with a divine darkness of inaccessible light1 and hath removed far from the apprehensions of all living1 that we will needs search into1 and wander into those forbidden compasses1 with daring boldness4 ,i conceive this holy and profound mystery is one of those 8secret things0 which it belongs to ,god to know1 for who knoweth the ,father but the ,son1 or the ,son but the ,father1 or who knoweth the mind of ,god but the ,spirit8 ,yet the foolish minds of men will not be satisfied with the believing ignorance of such a mystery1 but will needs inquire into those depths1 that they may find satisfaction for their reason4 ,but1 as it happeneth with men who will boldly stare upon the sun1 their eyes are dazzled and darkened with its brightness1 or those that enter into a labyrinth1 which they can find no way to come out1 but the further they go into it1 the more perplexed it is1 and the more intricate1 even so it befalls many unsober and presumptuous spirits1 who1 not being satisfied with the simple truth of ,god1 clearly asserting that this is1 endeavour to examine it according to reason1 and to solve all the objections of carnal wit and reason1 7which is often 8enmity against ,god107 not by the silence of the ,scriptures1 but by answers framed according to the several capacities of men4 ,i say1 all this is but daring to behold the infinite glory of ,god with eyes of flesh1 which makes them darkened in mind1 and vanishing in their expressions1 while they seek to behold this inaccessible light1 while they enter into an endless labyrinth of difficulties out of which the thread of reason and disputation can never extricate them or lead them forth4 ,but the ,lord hath showed us 8a more excellent way10 though it may be despicable to men4 ,man did fall from blessedness by his curious and wretched aim at some higher happiness and more wisdom2 the ,lord hath chosen another way to raise him up again1 by faith rather than knowledge1 by believing rather than disputing4 ,therefore the great command of the gospel is this1 to receive with a ready and willing mind whatsoever the ,lord saith to us1 whatsoever it may appear to sense and reason1 to dispute no more1 to search no more into the secret of divine mysteries1 as if by searching we could find them out 8unto perfection10 but to believe what is spoken1 8till the day break1 and the shadows flee away10 and the darkness of ignorance be wholly dispelled by the rising of the ,sun of righteousness4 ,we are called then to receive this truth1--,that ,god is one1 truly one1 and yet there are three in this one1 the ,father1 ,son1 and ,holy ,ghost4 ,this1 ,i say1 you must believe1 because the wisdom of ,god saith it1 though you know not how it is1 or how it can be4 ,though it seem a contradiction in reason1 a trinity in unity1 yet you must lead your reason captive to the obedience of faith1 and silence it with this one answer1 ,the ,lord hath said it4 ,if thou go on to dispute1 and to inquire1 8,how can these things be80 thou art escaped from under the power of faith1 and art fled into the tents of human wisdom1 where thou mayest learn atheism1 but no religion1 for 8the world by wisdom knew not ,god10 #a ,cor4 i4 #ba4 ,and certainly1 whoever he be that will not quiet his conscience1 upon the bare word of truth in this particular1 but will call in the help of reason and disputation1 how to understand and maintain it1 ,i think he shall be further from the true knowledge of ,god and satisfaction of mind than before4 ,there is no way here1 but to flee into ,paul's sanctuary1 8,who art thou1 ,o man1 that disputest80 ,whenever thou thinkest within thyself8 ,how may this be1 how can one be three1 and three one8 then withal let this of ,paul sound in thine ears1 8,who art thou1 ,o man1 who disputest80 ,think that thou art man1 think that he is ,god6 ,believing ignorance is much better than rash and presumptuous knowledge4 ,ask not a reason of these things1 but rather adore and tremble at the mystery and majesty of them4 ,christianity is 8foolishness0 to the world upon this account1 because it is an implicit faith so to speak1 given to ,god4 ,but there is no fear of being deceived1--though he lead the blind by a way thou knowest not1 yet he cannot lead thee wrong4 ,this holy simplicity in believing every word of ,god1 and trusting without more trying by disputation1 is the very character of ,christianity1 and it will be found only true wisdom4 ,for if any will become wise1 he must be a fool in men's account4 ,that he may be wise1 he must quit his reason to learn true religion1 which indeed is a more excellent and divine reason1 neither is it contrary to it1 though it be high above it4 ,in this place of ,moses1 you have the unity of ,god asserted1 8,the ,lord thy ,god is one ,lord10 and it is indeed engraven on the very hearts of men by nature1 that ,god is one4 ,for all may know that the common notion and apprehension of ,god is1 that he is a most perfect ,being1--the original of all things1--most wise1 most powerful1 and infinite in all perfections4 ,now common reason may tell any man that there can be but one thing most perfect and excellent1 there can be but one infinite1--one almighty1--one beginning and end of all1--one first mover1 one first cause1 8of whom are all things1 and who is of none40 ,again1 in this place of ,john ye have a testimony of the blessed trinity of persons1 ,father1 ,son1 and ,holy ,ghost1 in that holy unity of essence4 ,the great point which ,john hath in hand is this fundamental of our salvation that ,jesus ,christ is the ,son of ,god1 and ,saviour of the world1 in whom all our confidence should be placed1 and upon whom we should lean the weight of our souls4 ,and this he proves by a two-fold testimony--one out of heaven1 another in the earth4 ,there are three bearing witness to this truth in heaven1 8the ,father the ,word10 7that is1 ,jesus ,christ1 the eternal ,son of ,god1 whom this apostle calls the ,word of ,god1 or ,wisdom of ,god1 ,john i4 #a7 and the ,holy ,ghost4 ,the ,father witnessed to this truth in an audible voice out of heaven1 when ,christ was baptized1 7,mat4 iii4 #ag7 8,this is my beloved ,son1 in whom ,i am well pleased40 ,here is the ,father's testimony of the ,son when he was baptized which was given very solemnly in a great congregation of people1 and divinely1 with great glory and majesty from heaven1 as if the heavens had opened upon him1 and the inaccessible light of ,god had shined down on him ,this was confirmed in the transfiguration1 7,mat4 xvii4 #e7 where the ,lord gave a glorious evidence--to the astonishment of the three disciples--how he did account of him--how all saints and angels must serve him1 8him hath ,god the ,father sealed10 saith ,john4 ,indeed1 the stamp of divinity1 of the divine image in such an excellent manner upon the man ,christ1 was a seal set on by ,god the father1 signifying and confirming his approbation of his well beloved ,son and of the work he was going about4 ,then the ,son himself did give ample testimony of this4 ,this was the subject of his preaching to the world1 8,i am the light and the life of men1 he that believeth in me shall be saved40 ,and therefore he may be called the ,word of ,god1 7,john i4 #a7 and the ,wisdom of ,god1 7,prov4 viii47 because he hath revealed unto us the blessed mystery of wisdom concerning our salvation4 ,he is the very expression and character of the ,father's person and glory1 7,heb4 i4 #c7 in his own person1 and he hath revealed and expressed his ,father's mind1 and his own office1 so fully to the world that there should be no more doubt of it4 ,out of the mouth of these two witnesses this word might be established1 but for superabundance1 behold a third1 the ,holy ,ghost witnessing at his baptism1--in his resurrection1--after his ascension4 ,the ,holy ,ghost signifieth his presence and consent to that work1 in the similitude of a dove1 the ,holy ,ghost testifieth it in the power that raised him from the dead1 the ,holy ,ghost put it beyond all question when he descended upon the apostles according to ,christ's promise4 ,for the other three witnesses on earth1 we shall not stay upon it1 only know1 that the work of the regeneration of souls by the power of the ,word and ,spirit signified by water1 the justification of guilty souls signified by the blood of ,jesus ,christ1 and the testimony of the ,spirit in our consciences1 bearing witness to our spirits1 is an assured testimony of this1 that ,jesus ,christ1 in whom we believe1 is 8the ,only ,begotten of the ,father1 full of grace and truth40 ,the changing1 pacifying1 and comforting of souls in such a wonderful manner1 cries aloud that he in whom the soul believes is the true and living ,god1 whom to know is eternal life4 ,but mark1 ,i pray you1 the accuracy of the apostle in the change of speech4 8,these three0 witnesses on earth1 saith he1 8agree in one1 in giving one common testimony to the ,son of ,god and the ,saviour of sinners40 ,but as for the heavenly witnesses--the ,father1 the ,word and the ,holy ,ghost1--however they be three after an inconceivable manner1 and that they do also agree in one common testimony to the ,mediator of men1 yet moreover they are ,one4 ,they not only agree in one but are one ,god1--one simple1 undivided1 self-being1 infinite ,spirit1--holden out to us in three persons1 the ,father1 ,son1 and ,holy ,ghost1 to whom be praise and glory4 ,lecture ,,xiii4 ,of ,the ,unity ,of ,the ,godhead ,and ,the ,trinity ,of ,persons ,deut4 vi4 #d4--8;,hear1 ,o ,israel ,the ,lord our ,god is one ,lord40--#a ,john v4 #g 8,there are three that bear record in heaven the ,father1 the ,word1 and the ,holy ,ghost and these three are one40 8,all ,scripture is given by inspiration of ,god1 and is profitable for doctrine1 for reproof1 for correction1 for instruction in righteousness10 #b ,tim4 iii4 #af4 ,there is no refuse in it1 no simple and plain history1 but it tends to some edification1 no profound or deep mystery1 but it is profitable for salvation4 ,whatsoever secrets there be in the mysteries of ,god which are reserved from us1 though it be given us but to 8know in part10 and 8darkly through a vail10 yet as much is given to us to know as may make the man of ,god perfect in every good work4 ,as much is given us to know as may build us up to eternal salvation4 ,if there were no more use of these deep mysteries of the holy ,trinity1 c4 but to silence all flesh1 and restrain the unlimited spirits of men1 and keep them within the bounds of sobriety and faith1 it were enough4 ,that great secret would teach as much by its silence and darkness1 as the plainer truths do by speaking out clearly4 ,o that this great mystery did compose our hearts to some reverend and awful apprehension of that ,god we have to do with1 and did imprint in our soul a more feeling sense of our darkness and ignorance4 ,this were more advantage then all the gain of light1 or increase of knowledge that can come from the search of curiosity4 ,if men would labour to walk in that light they have attained1 rather than curiously inquire after what they cannot know by inquiry1 they should sooner attain more true light4 ,if men would set about the practice of what they know1 without doubt they would more readily come to a resolution and clearness in doubtful things4 ,religion is now turned into questions and school debates4 ,men begin to believe nothing but dispute everything1 under a pretence of searching for light and resolution4 ,but for the most part1 while men look after light1 they darken themselves1 this is the righteous judgment of the ,lord upon the world that doth not receive the truth in love1 or walk in the light of what they have already attained1 therefore he gives men up to wander in their search into the dark dungeons of human wisdom and fancy1 and to lose what they have already4 ,if those things which are 8without controversy0 7as the apostle speaks1 #a ,tim4 iii4 #af7 were indeed made conscience of1 and embraced in love1 and practised1 it were beyond all controversy that the most part of present controversies would cease4 ,but it falls out with many1 as with the dog1 that1 catching at a shadow in the water1 lost the substance in his teeth1 so they1 pursuing after new discoveries in controverted things1 and not taking a heart hold and inward grip of the substantial truths of the gospel1 which are beyond all controversy1 do even lose what they have4 ,thus1 even that when they have not is taken from them1 because though they have it in judgment1 yet they have it not surely and solidly in affection1 that it may be holden4 ,so1 to this present point if we could learn to adore and admire this holy1 holy1 holy ,one1--if we could in silence and faith sit down and wonder at this mystery1--it would be more profitable to us1 and make way for a clearer manifestation of ,god1 than if we should search and inquire into all the volumes that are written upon it1 thinking by this means to satisfy our reason4 ,i think there is more profoundness in the sobriety of faith than in the depths of human wisdom and learning4 ,when the mystery is such an infinite depth1 ,o but men's eloquence and wisdom must be shallow1 far too shallow either to find it out1 or unfold it4 ,but there is yet both more instruction and consolation to be pressed out of this mystery1 and1 therefore1 if you cannot reach it in itself1 ,o consider what it concerns us1 how we may be edified by it1 for this is true religion6 ,look upon that place of ,moses--what is the great instruction he draws from this unity of ,god's essences8 ver4 #e 8,thou shalt love the ,lord thy ,god with all thy heart40 ,since ,god is one1 then have no ,god but one1 and that the true and living ,god1 and this is the very first command of ,god1 which flows as it were immediately from his absolute oneness and perfection of being4 ,there is no man but he must have some ,god1 that is some thing whereupon he placeth his affection most4 ,every man hath some one thing he loves and respects beyond all other things1 some lord and master that commands him4 ,therefore saith ,christ 8no man can serve two masters40 ,before a man will want a god to love and serve he will make them1 and then worship them4 ,yea he will make himself1 his belly1 his back1 his honour1 and pleasure1 a god1 and sacrifice all his affections and desires and endeavours to these4 ,the natural subordination of man to ,god1 the relation he hath as a creature to a ,creator1 is the first and fundamental relation beyond all respects to himself or other fellow creatures4 ,this is the proto natural7#ada7 obligation upon the creature1 therefore it should have returned in a direct line to his majesty all its affections and endeavours4 ,but man's fall from ,god hath made a wretched thraw7#adb7 and crook in the soul that it cannot look any more after him1 but bows downwards towards creatures below it1 or bends inwardly towards itself1 and so since the fall man hath turned his heart from the true ,god1 and set it upon vanity1--upon lying vanities1--upon base dead idols which can neither help him nor hurt him4 8,your hearts are gone a whoring from ,god4 ,o that ye would believe it40 ,none of you will deny but ye have broken all the commands4 ,yet such is the brutish ignorance and stupidity of the most part1 that you will not confess that when it comes to particulars1 and especially1 if you should be challenged for loving other things more than ,god1 or having other gods besides the true ,god1 you will instantly deny it1 and that with an asseveration and aversation--8,god forbid that ,i have another ,god40 ,alas6 this shows1 that what you confess in the general is not believed in the heart1 but only is like the prating of children1 whom you may learn to say any thing4 ,i beseech you consider1 that what you give your time1 pains1 thoughts1 and affections to1 that is your ,god4 ,you must give ,god all your heart1 and so retain nothing of your own will if ,god be your ,god4 ,but do ye not know that your care and grief and desire and love vents another way1 towards base things8 ,you know that you have a will of your own which goeth quite contrary to his holy will in all things1 therefore ,satan hath bewitched you1 and your hearts deceive you1 when they persuade you that you have had no other ,god but the true ,god4 ,christianity raises the soul again1 and advances it by degrees to this love of ,god1 from which it had fallen4 ,the soul returns to its first husband1 from whom it went a whoring1 and now the stamp of ,god is so upon it that it is changed into his image and glory4 ,having tasted how good this one self sufficient good is1 it gladly and easily divorces from all other lovers4 ,it renounces former lusts of ignorance1 and now begins to live in another4 ,love transplants the soul into ,god1 and in him it lives1 and with him it walks4 ,it is true1 this is done gradually1 there is much of the heart yet unbroken to this sweet and easy yoke of love1 much of the corrupt nature untamed1 unreclaimed1 yet so much is gained by the first conversion of the soul to ,god1 that all is given up to him in affection and desire4 ,he hath the chief place in the soul4 ,the disposition of the spirit hath some stamp and impression of his oneness and singularity4 ,my beloved is one4 ,though a ,christian is not wholly rid of strange lords1 yet the tie of subjection to them is broken4 ,they may often intrude by violence upon him1 but he is in a hostile posture of affection and endeavour against them4 ,i beseech you1 since the ,lord is one1 and there is none beside him1 ,o let this be engraven on your hearts1 that your inward affections and outward actions may express that one ,lord to be your ,god1 and none other beside him6 ,it is a great shame and reproach to ,christians that they do not carry the stamp of the first principle of religion upon their walking4 ,the condition and conversation of many declare how little account they make of the true ,god4 ,why do ye enslave your souls to your lusts and the service of the flesh1 if ye believe in this one ,god8 ,why do ye all things to please yourselves1 if this one ,lord be your one ,god8 ,as for you1 the ,israel of ,god1 who are called by ,jesus ,christ to partake with the commonwealth of ,israel in the covenant of promises hear1 ,i beseech you1 this1 and let your souls incline to it1 and receive it4 ,your ,god is one ,lord2 have1 then1 no other lords over your souls and consciences1 not yourselves1 not others4 ,but in the next place3 ,let us consider to what purpose ,john leads such three witnesses1 that we may draw some consolation from it4 ,the thing testified and witnessed unto is the ground work of all a ,christian's hope and consolation1 that ,jesus ,christ is the eternal ,son of ,god and ,saviour of the world--one1 able to save to the uttermost all that put their trust in him1 so that every soul that finds itself lost1 and not able to subsist1 nor abide the judgment of ,god1 may repose their confidence in him1 and lay the weight of their eternal welfare upon his death and sufferings1 with assurance to find rest and peace in him to their souls4 ,he is such an one as faith may triumph in him over the world1 and all things beside4 ,a believer may triumph in his victory1 and in the faith of his victory1 over hell and death and the grave may overcome personally1 8,for this is the victory that overcometh the world1 even our faith10 ver4 #d4 ,and how could a soul conquer by faith1 if he in whom it believes were not 8declared to be the ,son of ,god with power80 ,there is nothing so mean and weakly as faith in itself4 ,it is a poor despicable thing of itself1 and that it sees1 and that it acknowledges4 ,yea1 faith is a very act of its self denial4 ,it is a renouncing of all help without and within itself1 save only that which is laid on ,christ ,jesus4 ,therefore it were the most unsuitable mean of prevailing and the most insufficient weapon for gaining the victory1 if the object of it were not the strong ,god the ,lord ,almighty1 from whom it derives and borrows all its power and virtue1 either to pacify the conscience1 or to expiate sin or to overcome the world4 ,o consider1 ,christians1 where the foundation of your hope is situated6 ,it is in the divine power of our ,saviour4 ,if he who declared so much love and good will to sinners1 by becoming so low1 and suffering so much1 have also all power in heaven and earth1 if he be not only man near us1 to make for us boldness of access1 but ,god near ,god to prevail effectually with ,god then certainly he is 8a sure foundation laid in ,zion1 elect and precious40 ,he is an immovable ,rock of ,ages1 whosoever trusts their soul to him shall not be ashamed4 ,i am sure that many of you consider not this1 that ,jesus ,christ1 who was in due time born of the virgin ,mary and died for sinners1 is the eternal ,son of ,god equal to his ,father in all glory and power4 ,o how would this make the gospel a great mystery to souls1 and the redemption of souls a precious and wonderful work1 if it were considered6 ,would not souls stand at this anchor immoveable in temptation1 if their faith were pitched on this sure foundation and their hope cast upon this solid ground6 ,o know your ,redeemer is strong and mighty1 and none can pluck you out of his hand1 and himself will cast none out that comes6 ,if the multitude of you believed this you would not make so little account of the gospel that comes to you1 and make so little of your sins which behoved to be taken away by the blood of ,god and could be expiated by no other propitiation1 you would not think it so easy to satisfy ,god with some words of custom1 and some public services of form1 as you do1 you would not for all the world deal with ,god alone without this ,mediator4 ,and being convinced of sin1 if you believe this solidly1 that he in whom forgiveness of sin and salvation is preached is the same ,lord ,god whom you hear in the ,old ,testament1 who gave out the law1 and inspired the prophets1--the ,only ,begotten of the ,father1 in a way infinitely removed from all created capacities1--you could not but find the ,father well satisfied in him and find a sufficient ransom in his death and doings to pacify ,god1 and to settle your consciences4 ,but as the thing testified is a matter of great consolation1 so the witnesses testifying to this fundamental of our religion may be a ground of great encouragement to discouraged souls4 ,it is ordinary1 that the apprehensions of ,christians take up ,jesus ,christ as very lovely1 and more loving than any of the persons of the ,godhead1 either the ,father or the ,holy ,ghost4 ,there are some thoughts of estrangedness and distance of the father1 as if the ,son did really reconcile and gain him to love us1 who before hated us and upon this mistake1 the soul is filled with continual jealousies and suspicions of the love of ,god4 ,but observe ,i beseech you1 the ,father1 the ,son1 and the ,holy ,ghost1 all of them first agreeing in one testimony4 ,the ,father declares from heaven that he is abundantly well pleased with his ,son1 not only because he is his ,son1 but even in the undertaking and performing of that work of redemption of sinners4 ,it is therefore his most serious invitation and peremptory command to all to hear him1 and believe in him1 ,mat4 iii4 #ag1 ,john iii4 #bc4 ,nay1 if we speak more properly1 our salvation is not the business of ,christ alone1 as we imagine it1 but the whole ,godhead is interested in it deeply1 and so deeply1 that you cannot say who loves it most or likes it most4 ,the ,father is the very fountain of it1 his love is the spring of all--8,god so loved the world1 that he gave his only begotten ,son40 ,christ hath not purchased that eternal love to us1 but is rather the gift1 the free gift of eternal love4 ,and therefore1 as we have the ,son delighting among the sons of men1 ,prov4 viii4 #ca1 and delighting to be employed and to do his will1 ,psal4 xl4 #h1 so we have the ,father delighting to send his ,son1 and taking pleasure in instructing him and furnishing him for it1 ,isa4 xlii4 #a4 ,and therefore ,christ often professed that he was not about his own work1 but the ,father's work who sent him1 and that it was not his own will1 but his ,father's he was fulfilling4 ,therefore we should not look upon the head spring of our salvation in the ,son but rather ascend up to the ,father1 whose love and wisdom did frame all this4 ,and thus we may be confident to come to the ,father in the ,son1 knowing that it was the love of the ,father that sent the ,son1 though indeed we must come to him only in the ,son1 in the name of ,christ1 and faith of acceptation through a ,mediator1 not because the ,mediator purchaseth his goodwill1 but because his love and good will only vents in his beloved ,son ,christ1 and therefore he will not be known or worshipped but in him1 in whom he is near sinners1 and reconciling the world to himself4 ,and then the ,holy ,ghost concurs in this testimony1 and as the ,son had the work of purchasing rights and interests to grace and glory1 so the great work of applying all these privileges to saints and making them actually partakers of the blessings of ,christ's death1 is committed in a special way to the ,holy ,ghost4 8,i will send the ,comforter10 c4 ,so then ,father1 ,son1 and ,holy ,ghost1 all agree in one1 that ,jesus ,christ is a sure refuge for sinners--a plank for ship-broken men--a firm and sure foundation to build everlasting hopes upon4 ,there is no party dissenting in all the gospel4 ,the business of the salvation of lost souls is concluded in this holy council of the ,trinity with one voice4 ,as at first1 all of them agreed to make man1--8let us make man10 so again1 they agree to make him again1 to restore him to life in the second ,adam4 ,whoever thou be that wouldst flee to ,god for mercy1 do it in confidence4 ,the ,father1 the ,son1 and the ,holy ,ghost are ready to welcome thee1--all of one mind to shut out none1 to cast out none4 ,but to speak properly1 it is but one love1 one will1 one counsel1 and purpose in the ,father1 ,son1 and ,spirit1 for 8these ,three are ,one10 and not only agree in ,one1 they are ,one1 and what one loves or purposes1 all love and purpose4 ,i would conclude this matter with a word of direction how to worship ,god1 which ,i cannot express in fitter terms than these of ,nazianzen3 8,i cannot think upon one1 but by and by ,i am compassed about with the brightness of three1 and ,i cannot distinguish three but ,i am suddenly driven back unto one40 ,there is great ignorance and mistake of this even among the best ,christians4 ,the grosser sort1 when they hear of one ,god only1 think ,christ but some eminent man1 and so direct their prayers to ,god only1 excluding the ,son and ,holy ,ghost1 or when they hear of three persons1--the ,father1 ,son1 and ,holy ,ghost1--they straightway divide their worship1 and imagine a trinity of gods4 ,and ,i fear1 those of us who know most1 use not to worship ,god as he hath revealed himself1--,father1 ,son and ,holy ,ghost1 and yet one ,god4 ,our minds are reduced to such a simple unity as we think upon one of them alone or else distracted and divided into such a plurality1 that we worship in a manner three gods instead of one4 ,it is a great mystery to keep the right middle way4 ,learn1 ,i beseech you1 so to conceive of ,god1 and so to acknowledge him1 and pray to him as you may do it in the name of ,jesus ,christ1 that all the persons may have equal honour1 and all of them one honour1 that while you consider one ,god1 you may adore that sacred and blessed ,trinity1 and while you worship that ,holy ,trinity1 you may straightway be reduced to an unity4 ,to this wonderful and holy ,one1 ,father1 ,son1 and ,holy ,ghost1 be all praise and glory4 ,lecture ,,xiv4 ,of ,the ,decrees ,of ,god4 ,eph4 i4 #aa4--8,who worketh all things after the counsel of his own will40--,job xxiii4 #ac4 8,he is in one mind1 and who can turn him8 and what his soul desireth1 even that he doeth40 ,having spoken something before of ,god1 in his nature and being and properties1 we come1 in the next place1 to consider his glorious majesty1 as he stands in some nearer relation to his creatures1 the work of his hands4 ,for we must conceive the first rise of all things in the world to be in this self-being1 the first conception of them to be in the womb of ,god's everlasting purpose and decree1 which1 in due time1 according to his appointment1 brings forth the child of the creature to the light of actual existence and being4 ,it is certain that his majesty might have endured for ever1 and possessed himself without any of these things4 ,if he had never resolved to create any thing without himself1 he had been blessed then1 as now1 because of his full and absolute self-sufficient perfection4 ,his purposing to make a world1 and his doing of it1 adds nothing to his inward blessedness and contentment4 ,this glorious and holy ,one encloses within his own being all imaginable perfections1 in an infinite and transcendent manner1 that if you remove all created ones1 you diminish nothing1 if you add them all1 you increase nothing4 ,therefore it was in the superabundance of his perfection1 that he resolved to show his glory thus in the world4 ,it is the creature's indigence and limited condition which maketh it needful to go without its own compass1 for the happiness of its own being4 ,man cannot be happy in loving himself4 ,he is not satisfied with his own intrinsic perfections1 but he must diffuse himself by his affections and desires and endeavours1 and1 as it were1 walks abroad upon these legs1 to fetch in some supply from the creature or ,creator4 ,the creature is constrained out of some necessity thus to go out of itself1 which speaks much indigence and want within itself4 ,but it is not so with his majesty4 ,his own glorious ,being contents him2 his happiness is to know that1 and delight in it1 because it comprehends in itself all that is at all possible1 in the most excellent and perfect manner that is conceivable1--nay1 infinitely beyond what can be conceived by any but himself4 ,so he needs not go without himself to seek love or delight1 for it is all within him1 and it cannot be without his own ,being1 unless it flow from within him4 ,therefore ye may find in ,scripture what complacency ,god hath in himself1 and the ,father in the ,son1 and the ,son in the ,father4 ,we find1 ,prov4 viii41 how the wisdom of ,god1 our ,lord ,jesus1 was the ,father's delight from all eternity1 and the ,father again his delight1 for he rejoiced always before him1 ver4 #cj4 ,and this was an all sufficient possession that one had of another1 ver4 #bb4 ,the love between the ,father and the ,son is holden out as the first pattern of all loves and delights1 ,john xvii4 #bc1 #bd4 ,this then flows from the infinite excess of perfection and exundation of self being1 that his majesty is pleased to come without himself1 to manifest his own glory in the works of his hands1 to decree and appoint other things beside himself1 and to execute that decree4 ,we may consider in these words some particulars for our edification4 ,i4 ,that the ,lord hath from eternity purposed within himself and decreed to manifest his own glory in the making and ruling of the world1 that there is a counsel and purpose of his will which reaches all things1 which have been1 are now1 or are to be after this4 ,this is clear1 for he works all things 8according to the counsel of his own will40 ,,ii4 ,that his mind and purpose is one mind1 one counsel4 ,i mean not only one for ever1 that is1 perpetual and unchangeable1 as the words speak--but also one for all1 that is1 with one simple act or resolution of his holy will he hath determined all these several things1 all their times1 their conditions1 their circumstances4 ,,iii4 ,that whatsoever he hath from all eternity purposed1 he in time practiseth it1 and comes to execution and working2 so that there is an exact correspondence betwixt his will and his work1 his mind and his hand4 ,he works according to the counsel of his will1 and whatsoever his soul desireth that he doeth4 ,,iv4 ,that his purpose and performance is infallible1--irresistible by any created power4 ,himself will not change it1 for 8he is in one mind20 and none else can hinder it1 for 8who can turn him80 ,he desireth and he doeth it1 as in the original4 ,there is nothing intervenes between the desire and the doing1 that can hinder the meeting of these two4 ,the first is the constant doctrine of the ,holy ,scriptures1 of which ye should consider four things3 #ast1 ,that his purpose and decree is most wise4 ,therefore ,paul cries out upon such a subject1 8,o the depth of the riches both of the wisdom and knowledge of ,god60 ,rom4 xi4 #cc4 ,his will is always one with wisdom2 therefore you have the purpose of his will mentioned thus1 8the counsel of his will20 for his will1 as it were1 takes counsel and advice of wisdom1 and discerns according to the depth and riches of his knowledge and understanding4 ,we see among men these are separated often1 and there is nothing in the world so disorderly1 so unruly and uncomely1 as when will is divided from wisdom4 ,when men follow their own will and lusts as a law1 against their conscience1 that is monstrous4 ,the understanding and reason are the eyes of the will2 if these be put out1 or if a man leave them behind him1 he cannot but fall into a pit4 ,but the purposes of ,god's will are depths of wisdom1 nay1 his very will is a sufficient rule and law2 so that it may be well used of him1 ,stat pro ratione voluntas17#adc7 ,rom4 ix4 #aa-ah4 ,if we consider the glorious fabric of the world1--the order established in it1--the sweet harmony it keepeth in all its motions and successions1--,o it must be a wise mind and counsel that contrived it6 ,man now having the idea of this world in his mind1 might fancy and imagine many other worlds bearing some proportion and resemblance to this4 ,but if he had never seen nor known this world1 he could never have imagined the thousandth part of this world2 he could in nowise have formed an image in his mind of all those different kinds of creatures4 ,creatures must have some example and copy to look to2 but what was his pattern8 8,who hath been his counsellor0 to teach him8 ,rom4 xi4 #ca4 ,who gave him the first rudiments or principles of that art8 ,surely none4 ,he had no pattern given him1--not the least idea of any of these things furnished him1--but it is absolutely and solely his own wise contrivance4--#b;d1 ,this purpose of ,god is most free and absolute2 there is no cause1 no reason1 why he hath thus disposed all things1 and not otherwise1 as he might have done1 but his own good will and pleasure4 ,if it be so in a matter of deepest concernment1 7,rom4 ix4 #ah47 it must be so also in all other things4 ,we may find1 indeed1 many inferior causes1--many peculiar reasons for such and such a way of administration1--many ends and uses for which they serve1--for there is nothing that his majesty hath appointed but it is for some use and reason1--yet we must rise above all these1 and ascend into the tower of his most high will and pleasure1 which is founded on a depth of wisdom2 and from thence we shall behold all the order1 administration1 and use of the creatures to depend4 ,and herein is a great difference between his majesty's purpose and ours4 ,you know there is still something presented under the notion of good and convenient1 that moves our will1 and inclines us for its own goodness to seek after it1 and so to fall upon the means to compass it4 ,therefore1 the end which we propose to ourselves hath its influence upon our purposes1 and pleasures them2 so that from it the motion seems to proceed first1 and not so much from within2 but there is no created thing can thus determine his majesty4 ,himself1 his own glory1 is the great end which he loves for itself1 and for which he loves other things4 ,but among other things1 though there be many of them ordained one for another's use1 yet his will and pleasure is the original of that order4 ,he doth not find it1 but makes it4 ,you see all the creatures below are appointed for man1 as their immediate and next end1 for his use and service4 ,but was it man's goodness and perfection which did move and incline his majesty to this appointment8 ,no1 indeed6 but of his own good will be makes such things serve man1 that all of them together may be for his own glory4--#c;d1 ,the ,lord's decree is the first rise of all things that are1 or have been1 or are to come4 ,this is the first original of them all1 to which they must be reduced as their spring and fountain4 ,all of you may understand that there are many things possible1 which yet actually will never be4 ,the ,lord's power and omnipotency is of a further extent than his decree and purpose4 ,his power is natural and essential to his being2 his decree is of choice1 and voluntary4 ,the ,father could have sent a legion of angels to have delivered his ,son2 the ,son could have asked them1 but neither of them would do it1 ,matt4 xxvi4 #ec4 ,the ,lord could have raised up children to ,abraham out of stones1 but he would not1 ,matt4 iii4 #i4 ,his power then comprehends within its reach all possible things which do not in their own nature and proper conception imply a contradiction2 so that infinite worlds of creatures more perfect than this1--numbers of angels and men above these1--and creatures in glory surpassing them again1--are within the compass of the boundless power and omnipotency of ,god4 ,but yet for all this it might have fallen out that nothing should actually and really have been1 unless his majesty had of his own free will decreed what is1 or hath been1 or is to be4 ,his will determines his power1 and1 as it were1 puts it in the nearest capacity to act and exercise itself4 ,here1 then1 we must look for the first beginning of all things that are4 ,they are conceived in the womb of the ,lord's everlasting purpose1 as he speaks1 ,zeph4 ii4 #b4 ,the decree is1 as it were1 with child of beings1 ,isa4 xliv4 #g4 ,it is ,god's royal prerogative to appoint things to come1 and none can share with him in it4 ,from whence is it1 ,i pray you1 that of so many worlds which his power could have framed1 this one is brought to light8 ,is it not because this one was formed1 as it were1 in the belly of his eternal counsel and will8 ,from whence is it that so many men are1 and no more--that our ,lord ,jesus was slain1 when the power of ,god might have kept him alive1--that those men1 ,judas1 c4 were the doers of it1 when others might have done it8 ,from whence are all those actions1 good or evil1 under the sun1 which he might have prevented1 but from his good will and pleasure1 from his determinate counsel8 ,acts iv4 #bh4 ,can you find the original of these in the creature1 why it is thus1 and why not otherwise8 ,can you conceive why1 of all the infinite numbers of possible beings these are1 and no other8 ,and1 what hath translated that number of creatures1 which is1 from the state of pure possibility to futurition or actual being1 but the decisive vote of ,god's everlasting purpose and counsel8 ,therefore we should always conceive1 that the creatures1 and all their actions1 which have1 or will have any being in the world1 have first had a being in the womb of ,god's eternal counsel1 and that his will and pleasure hath passed upon all things that are and are not4 ,his counsel has concluded of things that have been1 or will be1 that thus they shall be2 and his counsel determined of all other things which are also possible1 that they shall never come forth into the light of the world1 but remain in the dark bowels of omnipotency1 that so we may give him the glory of all things that are not1 and that are at all4--,then1 #dth4 ,we should consider the extent of his decree and counsel2 it is passed upon all things2 it is universal1 reaching every being or action of the universe4 ,this is the strain of the whole ,scripture4 ,he did not1 as some dream1 once create the creatures in a good state1 and put them in capacity henceforth to preserve themselves1 or exercise their own virtue and power1 without dependence on him1 as an artificer makes an horologe1 and orders it in all things1 that it may do its business without him4 ,he is not only a general original of action and motion1 as if he would command a river to flow by his appointed channels2 as if he did only work1 and rule the world by attorneys and ambassadors4 ,that is the weakness and infirmity of earthly kings1 that they must substitute deputies for themselves4 ,but this ,king appoints all immediately1 and disposes upon all the particular actions of his creatures1 good or evil2 and so he is universal absolute ,lord of the creature1 of its being and doing4 ,it were a long work to rehearse what the ,scripture speaks of this kind2 but ,o6 that ye would read them oftener1 and ponder them better1 how there is nothing in this world1--which may seem to fall out by chance to you1 that you know not how it is to come to pass1 and can see no cause nor reason of it1--but it falls out by the holy will of our blessed ,father4 ,be it of greater or less moment1--or be it a hair of thy head fallen1 or thy head cut off1--the most casual and contingent thing1--though it surprised the whole world of men and angels1 that they wonder from whence it did proceed1--it is no surprisal to him1 for he not only knew it1 but appointed it4 ,the most certain and necessary thing1 according to the course of nature1 it hath no certainty but from his appointment1 who hath established such a course in the creatures1 and which he can suspend when he pleaseth4 ,be it the sin of men and devils which seems most opposite to his holiness1 yet even that cannot appear in the world of beings1 if it were not1 in a holy righteous1 and permissive way first conceived in the womb of his eternal counsel1 and if it were not determined by him1 for holy and just ends1 ,acts iv4 #bh4 ,the second thing propounded is1 that his mind and counsel is one1 one and the same1 8yesterday1 today1 and forever40 ,therefore the apostle speaks of ,god1 that there is no shadow of change or turning in him1 ,james i4 #ag4 ,he is not a man that he should lie1 neither the son of man that he should repent2 hath he said1 and shall he not do it8 ,numb4 xxiii4 #ai4 ,and shall he decree1 and not execute it8 ,shall he purpose1 and not perform it8 8,i am the ,lord1 ,i change not10 that is his name1 ,mal4 iii4 #f4 8,the counsel of the ,lord standeth for ever1 the thoughts of his heart to all generations10 ,psal4 xxxiii4 #aa4 ,men change their mind oftener than their garments4 ,poor vain man1 even in his best estate1 is changeableness1 and vicissitude itself1 altogether vanity6 ,and this ariseth partly from the imperfection of his understanding1 and his ignorance because he does not understand what may fall out4 ,there are many things secret and hidden1 which if he discovered1 he would not be of that judgment1 and many things may fall out which may give ground of another resolution and partly from the weakness and perverseness of his will1 that cannot he constant in any good thing and is not so closely united to it as that no fear or terror can separate from it4 ,but there is no such imperfection in him1 neither ignorance nor weakness4 8,all things are naked before him10 all their natures1 their circumstances1 all events1 all emergencies1 known to him are they1 and 8all his works from the beginning1 as perfectly as in the end40 ,and therefore he may come to a fixed resolution from all eternity and being resolved he can see no reason of change because there can nothing appear after1 which he did not perfectly discover from the beginning4 ,therefore1 whenever ye read in the ,scripture of the ,lord's repenting--as ,gen4 vi4 #g1 ,jer4 xviii4 #h4--ye should remember that the ,lord speaks in our terms1 and like nurses with their children uses our own dialect1 to point out to us our great ignorance of his majesty1 that cannot conceive more honourably of him nor more distinctly of ourselves4 ,when he changeth all things about him1 he is not changed1 for all these changes were at once in his mind1 but when he changeth his outward dispensations he is said to repent of what he is doing1 because we use not to change our manner of dealing1 without some conceived grief1 or repentance and change of mind4 ,when a man goes to build a house1 he hath no mind but that it should continue so4 ,he hath not the least thought of taking it down again1 but afterwards it becomes ruinous1 and his estate enlarges1 and then he takes a new resolution1 to cast it down to the ground and build a better4 ,thus it is with man1 according as he varies his work1 he changes his mind4 ,but it is not so with ,god4 ,all these changes of his works--all the successions of times1 the variation of dealings the alteration of dispensations in all ages--were at once in his mind1 and all before him1 so that he never goes to build a house but he hath in his own mind already determined all the changes it shall be subject to4 ,when he sets up a throne in a nation1 it is in his mind within such a period to cast it down again1 when he lifts up men in success and prosperity he doth not again change his mind when he throws them down1 for that was in his mind also so that there is no surprisal of him by any unexpected emergence4 ,poor man hath many consultations ere he come to a conclusion1 but it is not thus with his counsel4 ,of all those strange and new things which fall out in our days1 he hath one thought of them all from eternity4 ,he is in one mind1 and none of all these things have put him off his eternal mind or put him to a new advisement about his great projects4 ,not only doth he not change his mind1 but his mind and thought is one of all1 and concerning all4 ,our poor1 narrow1 and limited minds1 must part their thoughts among many businesses1--one thought for this1 another for that1 and one after another4 ,but with him there is neither succession of counsels and purposes1 nor yet plurality1 but1 as with one opening of his eye1 he beholds all things as they are1 so with one inclination1 or nod of his will he hath given a law1 and appointed all things47#add7 ,if we can at one instant1 and one look1 see both light and colours1 and both the glass and the shadow in it and with one motion of our wills move towards the end and the means--,o1 how much more may he1 with one simple undivided act of his good will and pleasure1 pass a determination on all things1 in their times and orders and in his own infinite and glorious ,being perceive them all with one look6 ,how much consolation might redound from this to believing souls6 ,hath the ,lord appointed you to suffer persecution and tribulation here8 ,hath he carved out such a lot unto you in this life8 ,then withal consider1 that his majesty hath eternal glory wrapt up in the same counsel from which thy afflictions proceed4 ,hath he made thy soul to melt before him8 ,hath he convinced thee1 and made thee to flee unto the city for refuge1 and expect salvation from no other but himself8 ,then know1 that life eternal is in the bosom of that same purpose which gave thee to believe this2 though the one be born before the other1 yet the decree shall certainly bring forth the other4 ,and for such souls as upon this vain presumption of the infallibility of ,god's purposes1 think it needless to give diligence in religion1 know1 that it is one mind and purpose that hath linked the end and the means together as a chain--and therefore1 if thou expectest to be saved according to election1 thou must1 according to the same counsel1 make thy calling home from sin to ,god sure4 ,thirdly1 ,what thing soever he hath purposed1 he in due time applies to the performance of it1 and then the counsel of his will becomes the works of his hands1 and there is an admirable harmony and exact agreement between these two4 ,all things come out of the womb of his eternal decree1 by the word of his power1 even just fashioned and framed as their lineaments and draughts were proportioned in the decree1 nothing failing1 nothing wanting1 nothing exceeding4 ,there is nothing in the idea of his mind but it is expressed in the work of his hands4 ,there are no raw half wishes in ,god4 ,men have such imperfect desires--,i would have1 or do such a thing if it were not1 c4 ,he wavers not thus in suspense1 but what he wills and desires1 he wills and desires indeed4 ,he intends1 doubtless1 it shall be and what he intends he will execute and bring to pass1 therefore his will in due time applies almighty power to fulfil the desire of it1 and almighty power being put to work by his will1 it cannot but work all things 8according to the counsel of his will10 and whatsoever his soul desireth1 that he cannot but do1 even as he desires seeing he can do it4 ,if he will do it1 and can do it1 what hinders him to work and do8 ,know then that his commands and precepts to you signifying what is your duty they do not so much signify what he desires or intends to work1 or have done1 as his approbation of such a thing in itself to be your duty1 and therefore though he have revealed his will concerning our duty1 though no obedience follow1 yet is not his intention frustrated or disappointed1 for his commands to you say not what is his intention about it1 but what is that which he approves as good1 and a duty obliging men4 ,but whatsoever thing he purposes and intends should be1 certainly he will do it1 and make it to be done4 ,if it be a work of his own power alone1 himself will do it alone4 ,if he require the concurrence of creatures to it1--as in all the works of providence1--then he will effectually apply the creatures to his work1 and not wait in suspense on their determination4 ,if he have appointed such an end to be attained by such means1--if he have a work to do by such instruments1--then1 without all doubt1 he will apply the instruments when his time comes1 and will not wait on their concurrence4 ,you see now strange things done1 you wonder at them how we are brought down from our excellency1--how our land is laid desolate by strangers1--how many instruments of the ,lord's work are laid aside1 how he lifts up a rod of indignation against us1 and is like to overturn even the foundations of our land1--all7#ade7 were not in our mind before1 but they were in his mind from eternity1 and therefore he is now working it4 ,believe1 then1 that there is not a circumstance of all this business1 not one point or jot of it1 but is even as it was framed and carved out of old4 ,his present works are according to an ancient pattern which he carries in his mind4 ,all the measures and decrees of your affliction--all the ounces and grain weights of your cup1 were all weighed in the scales of his eternal counsel1 the instruments1 the time1 the manner1 all that is in it4 ,if he change instruments1 that was in his mind1 if he change dispensations that was in his mind also1 and seeing ye know by the scriptures that a blessed end is appointed for the godly1 that all things work for their good1 that all is subservient to the church's welfare1 seeing1 ,i say1 you know his purpose is such as the scripture speaks1 then believe his performance shall be exact accordingly1 nothing deficient1 no joint1 no sinew in all his work of providence1 no line in all his book and volume of the creature1 but it was written in that ancient book of his eternal counsel1 and first fashioned in that1 ,psal4 cxxxix4 #af4 ,then1 lastly1 ,his will is irresistible1 his counsel shall stand1 who can turn him from his purpose and who can hinder him from performance8 ,therefore he attains his end in the highest and most superlative degree of certainty and infallibility4 ,himself will not change his own purpose1 for why should he do it8 ,if he change to the better1 then it reflects on his wisdom1 if he change to the worse1 it reflects both on his wisdom and goodness4 ,certainly he can see no cause why he should change it4 ,but as himself cannot change1 so none can hinder his performance1 for what power1 think you1 shall it be1 that may attempt that8 ,is it the power of men1 of strong men1 of high men1 of any men8 ,no sure6 for their breath is in their nostrils2 they have no power but as he breathes in them4 ,if he keep in his breath1 as it were1 they perish4 ,all nations are as nothing before him and what power hath nothing8 ,is it devils may do it8 ,no1 for they cannot1 though they would2 he chains them1 he limits them4 ,is it good angels8 ,they are powerful indeed1 but they neither can nor will resist his will4 ,let it be the whole university of the creation1--suppose all their scattered force and virtue conjoined in one1--yet it is all but finite2 it amounts to no more1 if you would eternally add unto it1 but all victory and resistance of this kind must be by a superior power1 or at least by an equal4 ,therefore we may conclude that there is no impediment or let1 that can be put in his way1 nothing can obstruct his purpose2 if all the world should conspire as one man to obstruct the performance of any of his promises and purposes1 they do but rage in vain4 ,like dogs barking at the moon1 they shall be so far from attaining their purpose1 that his majesty shall disabuse them1 so to speak1 to his own purpose4 ,he shall apply them quite contrary to their own mind1 to work out the counsel of his mind4 ,here is the absolute ,king only worth the name of a ,king and ,lord1 whom all things in heaven and earth obey at the first nod and beckoning to them6 ,hills1 seas1 mountains1 rivers1 sun and moon and clouds1 men and beasts1 angels and devils1--all of them are acted1 moved1 and inclined according to his pleasure1 all of them are about his work indeed1 as the result of all in the end shall make it appear1 and are servants at his command1 going where he bids go1 and coming where he bids come1 led by an invisible hand1 though in the meantime they know it not but think they are about their own business and applaud themselves for a time in it4 ,ducunt volentem fata1 nolentem trahunt47#adf7 ,godly men who know his will and love it1 are led by it willingly1 for they yield themselves up to his disposal1 but wicked men1 who have contrary wills of their own1 can gain no more by resisting1 but to be drawn along with it4 ,now to what purpose is all this spoken of ,god's decrees and purposes1 which he hath called a secret belonging to himself8 ,if his works and judgments be a great depth1 and unsearchable1 sure his decrees are far more unsearchable1 for it is the secret and hidden purpose of ,god1 which is the very depth of his way and judgment4 ,but to what purpose is it all8 ,i say1 not to inquire curiously into the particulars of them1 but to profit by them4 ,the ,scripture holds out to us the unchangeableness1 freedom1 extent1 holiness1 and wisdom of them1 for our advantage1 and if this advantage be not reaped1 we know them in vain4 ,not to burden your memory with many particulars1 we should labour to draw forth both instruction and consolation out of them4 ,instruction1 ,i say1 in two things especially--to submit with reverence and respect to his majesty in all his works and ways1 and to trust in him who knows all his works1 and will not change his mind4 ,there is nothing wherein ,i know ,christians more deficient than in this point of submission1 which ,i take to be one of the chiefest and sweetest1 though hardest duties of a ,christian4 ,it is hardly to be found among men1--a thorough compliance of the soul to what his soul desires1 a real subjection of our spirits to his good will and pleasure4 ,there is nothing so much blessed in scripture as waiting on him1 as yielding to him to be disposed upon1--8,blessed are all they that wait on him40 ,pride is the greatest opposite1 and he opposes himself most to that1 for it is in its own nature most derogatory to the highness and majesty of ,god1 which is his very glory4 ,therefore submission is most acceptable to him1 when the soul yields itself and its will to him4 ,he condescends far more to it1 he cannot be an enemy to such a soul4 ,submission to his majesty's pleasure1 is the very bowing down of the soul willingly to any thing he does or commands1--whatever yoke he puts on1 of duty or suffering1 to take it on willingly1 without answering again1 which is the great sin condemned in servants1 to put the mouth in the dust1 and to keep silence1 because he doth it--8,i was dumb1 ,i opened not my mouth1 because thou didst it40 ,there is submission indeed1--silence of mind and mouth--a restraint put upon the spirit to think nothing grudgingly of him for any thing he doth4 ,it is certainly the greatest fault of ,christians and ground of many more1 that ye do not look to ,god1 but to creatures in any thing that befalls you1 therefore there are so frequent risings of spirits against his yoke1 frequent spurnings against it1 as ,ephraim1 unaccustomed with the yoke4 ,so do ye1 and this it is only makes it heavy and troublesome4 ,if there were no more reason for it but your own gain1 it is the only way to peace and quietness4 ,durum1 sed levius fit patientia1 quicquid corrigere est nefas47#adg7 ,your impatience cannot help you1 but hurt you1 it is the very yoke of your yoke1 but quiet and silent stooping makes it easy in itself1 and brings in more help beside1 even divine help4 ,learn this1 ,i beseech you1 to get your own wills abandoned1 and your spirits subdued to ,god1 both in the point of duty and dispensation4 ,if duties commanded cross thy spirit--as certainly the reality and exercise of godliness must be unpleasant to any nature--know what thou art called to1 to quiet thy own will to him1 to give up thyself to his pleasure singly1 without so much respect to thy own pleasure or gain4 ,learn to obey him simply because he commands1 though no profit redound to thee1 and by this means thou shalt in due time have more sweet peace and real gain1 though thou intendedst it not4 ,and in case any dispensation cross thy mind1 let not thy mind rise up against it4 ,do not fall out with ,providence1 but commit thy way wholly to him1 and let him do what he pleases in that4 ,be thou minding thy duty4 ,be not anxious in that1 but be diligent in this1 and thou shalt be the only gainer by it1 besides1 the honour redounds to him4 ,then ,i would exhort you1 from this ground1 to trust in him4 ,seeing he alone is the absolute ,sovereign ,lord of all things1--seeing he has passed a determination upon all things1 and accordingly they must be1--and seeing none can turn him from his way1--,o then1 ,christians1 learn to commit yourselves to him in all things1 both for this life and the life to come6 ,why are ye so vain and foolish as to depend and hang upon poor1 vain1 depending creatures8 ,why do ye not forsake yourselves8 ,why do ye not forsake all other things as empty shadows8 ,are not all created powers1 habits1 gifts1 graces1 strength1 riches1 c41 like the idols in comparison of him1 who can neither do good1 neither can they do ill8 ,cursed is he 8that trusteth in man10 ,jer4 xvii4 #e4 ,there needs no other curse than the very disappointment you shall meet withal4 ,consider1 ,i beseech you1 that our ,god can do all things1 whatever he pleases1 in heaven and earth1 and that none can obstruct his pleasure4 ,blessed is that soul for whom the counsel of his will is engaged4 ,and it is engaged for all that trust in him4 ,he can accomplish his good pleasure in thy behalf1 either without or against means2 all impediments and thorns set in his way1 he can burn them up4 ,you who are heirs of the promises1 ,o know your privilege6 ,what his soul desireth1 he doth even that1 and what he hath seriously promised to you1 he desires4 ,if you ask1 who are heirs of the promises8 ,i would answer1 simply those and those only1 who do own them and challenge them1 and cling to them for their life and salvation1 those who seek the inheritance only by the promise1 and whose soul desires them and embraces them4 ,o1 if you would observe how unlike ye are to ,god6 ,ye change often1 ye turn often out of the way1 but that were not so ill if ye did not imagine him to be like yourselves1 and it is unbelief which makes him like to yourselves1--when your frame and tender disposition changes1--when presence and access to ,god is removed4 ,that is wrong1 it speaks out a mortal creature indeed1 but if it be so1 ,o do no more wrong6 ,do not1 by your suspicions and jealousies and questionings of him1 imagine that he is like unto you and changed also4 ,that is a double wrong and dishonour to his majesty4 ,hath he not said1 8,i am the ,lord1 and change not40 8,he is in one mind1 who can turn him80 ,how comes it then1 that ye doubt of his love as oft as ye change8 ,when ye are in a good temper1 ye think he loves you2 when it is not so ye cannot believe but he is angry1 and hates you4 ,is not this to speak quite contrary to the word1 that he is a ,god that changes--that he is not in one mind1 but now in one1 and then in another1 as oft as the inconstant wind of a soul's self pleasing humour turns about8 ,here is your rest and confidence1 if you will be established1 not within yourselves1--not upon marks and signs within you1 which ebb and flow as the sea1 and change as the moon1--but1 upon his unchangeable nature and faithful promises4 ,this we desire to hold out to you all1 as one ground for all4 ,you would every one have some particular ground in your own disposition and condition1 and think it general doctrine only which layeth it not home so1 but believe it1 ,i know no ground of real soul establishment1 but general truths and principles common to you all1 and our business is not to lay any other foundation1--or more foundations1 according to your different conditions1--but to lay this one foundation1 ,christ and ,god unchangeable1 and to exhort every one of you to make that general foundation your own in particular1 by leaning to it1 and building upon it1 and clinging to it4 ,all other are sandy and ruinous4 ,let us now1 in this sad time1 press consolation from this4 ,the ,lord's hand is in all this4 ,it is immediate in every dispensation1 and it is only carnal mindedness that cannot see him stretching out his hand to every man1 with his own portion of affliction4 ,know this one thing1 that ,god is in one mind1 for all these many ways and judgments1 he is in one mind1--to gather the saints1 to build up the ,church1 the body of ,christ4 ,this is his end--all other businesses are in the by17#adh7 and subservient to this4 ,therefore he will change it as he pleases1 but his great purpose of good to his people1 all the world cannot hinder4 ,let us then establish our souls in this consideration1 all is clear above1 albeit cloudy below1 all is calm in heaven1 albeit tempestuous here upon earth4 ,there is no confusion1 no disorder in his mind4 ,though we think the world out of course1 and that all things reel about with confusion1 he hath one mind in it1 and who can turn him8 ,and that mind is good to them that trust in him and therefore1 who can turn away our good8 ,let men consult and imagine what they please1--let them pass votes and decrees what to do with his people1--yet it is all to no purpose1 for there is a counsel above1 an older counsel which must stand and take place in all generations4 ,if men's conclusions be not according to the counsel of his will1 they are but imaginary dreams1 like the fancies of a distracted person1 who imagining himself a king1 sits down on the throne1 and gives out decrees and ordinances4 ,may not he who sits in heaven laugh at the foolishness and madness of men who act in all things as if they had no dependence on him1 and go about their business as if it were not contrived already8 ,it is a ridiculous thing for men to order their business1 and settle their own conclusions1 without once minding ,one above them1 who hath not only a negative1 but an affirmative vote in all things4 ,it is true that ,god1 in his deep wisdom1 hath kept up his particular purposes secret1 that men may walk according to an appointed rule1 and use all means for compassing their intended ends1 and therefore it is well said ,prudens futuri temporis exitum caliginosa nocte premit ,deus4 ,but yet withal we should mind that of ,james1 8if the ,lord will1 and go about all things even the most probable1 with submission to his will and pleasure40 ,and therefore1 when men go without their bounds either in fear of danger1 or joy conceived in successes1--ridetque1 si mortalis ultra fas trepidet1 c41--,excess of fear1 excess of hope1 excess of joy in these outward things1 is1 as it were ridiculous to him1 who hath all these things appointed with him4 ,to him be praise and glory4 ,lecture ,,xv4 ,of ,predestination ,eph4 i4 #aa4--8;,in whom also we have obtained an inheritance1 being predestinated according to the purpose of him who worketh all things after the counsel of his own will40--,rom4 ix4 #bb1 #bc4--8,what if ,god1 willing to show his wrath and to make his power known1 endured with much long-suffering the vessels of wrath fitted to destruction1 and that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory40 ,in the creation of the world1 it pleased the ,lord1 after all things were framed and disposed1 to make one creature to rule over all1 and to him he gave the most excellent nature1 and privileges beyond the rest1 so that it may appear that he had made all things for man and man immediately for his own glory4 ,as man was the chief of the works of his hands so we may1 according to the ,scriptures1 conceive that he was chiefly minded in the counsels of his heart4 ,and that1 as in the execution of his purpose in creating the world1 man had the pre-eminence assigned unto him1 and all seemed subordinate unto him1 so in the ,lord's purposes concerning the world1 his purpose about man has the pre-eminence4 ,he1 indeed1 has resolved to declare the glory of his name in this world1 therefore the heavens and the firmament are made preachers of that glory1 ,psal4 xix4 #a1 #b1 c4 ,but in a special manner1 his majesty's glorious name is manifested in man1 and about man4 ,he hath set man1 as it were1 in the centre or midst of the creation1 that all the creatures might direct or bring in their praises unto him1 to be offered up in his and their name1 to the ,lord their ,maker1 by him1 as the common mouth of the world1 and the ,lord hath chosen this creature above all the creatures1 for the more solemn and glorious declaration of himself in his special properties4 ,therefore1 we should gather our thoughts in this business1 to hear from the ,lord what his thoughts are towards us1 for1 certainly1 the right understanding of his everlasting counsel touching the eternal state of man1 is of singular virtue to conform us to the praise of his name1 and establish us in faith and confidence4 ,predestination is a mystery1 indeed1 into which we should not curiously and boldly inquire beyond what is revealed1 for then a soul must needs lose itself in that depth of wisdom1 and perish in the search of unsearchableness4 ,and thus the word speaks in ,scripture of this subject1 intimating to us1 that it is rather to be admired than conceived1 and that there ought to be some ignorance of these secrets1 which1 conjoined with faith and reverence1 is more learned than any curious knowledge4 ,but withal1 we must open our eyes upon so much light as ,god reveals of these secrets1 knowing that the light of the word is a saving1 refreshing light1 not confounding1 as is his inaccessible light of secret glory4 ,as far as it pleaseth his majesty to open his mouth1 let us not close our ears1 but open them also to his instruction1 knowing1 that as he will withhold no necessary thing for our salvation1 so he will reveal nothing but what is profitable4 ,this is the best bond of sobriety and humble wisdom1 to learn what he teacheth us1 but when he makes an end of teaching1 to desire no more learning4 ,it is humility to seek no more1 and it is true wisdom to be content with no less4 ,there is much weakness in our conceiving of divine things4 ,we shape and form them in our minds according to a mould of our own experience or invention1 and cannot conceive of them as they are in themselves4 ,if we should speak properly1 there are not counsels and purposes in ,god1 but one entire counsel and resolution concerning all thing which are in time1 by which he hath disposed all in their several times1 seasons1 conditions1 and orders4 ,but because we have many thoughts1 about many things1 so we cannot well conceive of ,god but in likeness to ourselves1 and therefore1 the ,scripture1 condescending to our weakness1 speaks so4 8,how many are thy precious thoughts towards me10 saith ,david1 and yet indeed1 there is but one thought of him and us and all1 which one thought is of so much virtue1 that it is equivalent to an infinite number of thoughts concerning infinite objects4 ,the ,lord hath from everlasting conceived one purpose of manifesting his own glory in such several ways and this is the head spring of all that befalls creatures1 men1 and angels4 ,but because1 in the execution of this purpose there is a certain order and succession1 and variety1 therefore men do ordinarily fancy such or such a frame and order in the ,lord's mind and purpose4 ,and as the astronomers do cut and carve in their imagination cycles1 orbs1 and epicycles in the heavens1 because of the various and different appearances and motions of stars in them1 whereas it may be1 really1 there is but one celestial body in which all these various lights and motions do appear1 so do men fancy unto themselves an order in the ,lord's decree according to the phenomena or appearances of his works in the world2 whereas it is one purpose and decree1 which in its infinite compass comprehends all these vanities and orders together4 ,this much we may indeed lawfully conceive of his decree1 that there is an exact correspondence and suitableness between his majesty's purpose and execution1 and that he is a wise ,lord1 8wonderful in counsel and excellent in working10 having some great plot and design before his eyes1 which he intends to effect1 and which is1 as it were1 the great light and sun of this firmament1 unto which1 by that same wonderful counsel1 all other things are subordinate1 and so in the working it shall appear exactly as his counsel did delineate and contrive it4 ,there is no man so empty or shallow1 but he hath some great design and purpose which he chiefly aims at2 shall we not then conceive1 that the ,lord1 who instructs every man to this discretion1 and teaches him1 7,isa4 xxviii4 #bf17 is himself wise in his counsel1 and hath some grand project before him in all this fabric of the world1 and the upholding of it since it was made8 ,certainly he hath4 ,and if you ask what it is1 the wise man will teach you in general--8,he made all things for himself1 yea1 even the wicked for the day of evil10 ,prov4 xvi4 #d4 ,here1 then1 is his great design and purpose--to glorify himself1--to manifest his own name to men and angels4 ,now1 his name comprehends wisdom1 goodness1 power1 mercy1 and justice4 ,the first three he declares in all the works of his hands4 ,all are well done and wisely done4 ,the excellency of the work shows the wonderful counsellor and the wise contriver4 ,the goodness of any creature in its kind1 declares the inexhausted spring of a self-being from whom it proceeds1 and the bringing all these out of nothing1 and upholding them1 is a glorious declaration of his power4 ,but yet1 in all the works of his hands1 there is nothing found to manifest his glorious mercy and justice1 upon which are the flower and garland of his attributes1 and unto which wisdom and power seem to be subservient4 ,therefore his majesty1 in that one entire purpose of his own glory1 resolves to manifest his wrath and his mercy upon men and angels1 subjects capable of it1 which two attributes are as the poles about which all the wheels of election and reprobation turn as you see in that place1 ,rom4 ix4 #bb1 #bc4 ,let this then be established as the end of all his works1 as it is designed in his counsel1 and nothing else4 ,it is not the creature1 nor any thing in the creature1 which is first in his mind1 but himself1 and therefore of him1 and for him1 are all things4 ,here they have their rise1 and thither they return1 even to the ocean of ,god's eternal glory1 from whence all did spring4 ,the right establishing of this will help us to conceive aright of his counsel of predestination4 ,it is a common cavil of carnal reason3 how can the ,lord reject so many persons1 and fore-ordain them to destruction8 ,it seems most contrary to his goodness and wisdom1 to have such an end of eternal predestination before him1 in the creating of so many1 to make men for nothing1 but to damn them8 ,here carnal reason1 which is enmity to ,god1 triumphs1 but consider1 ,i say1 that this is not the ,lord's end and chief design1 to destroy men4 ,even as it is not his majesty's first look1 or furthest reach1 to give unto others eternal life1 so it is not his prime intent to sink them into eternal death1 as if that were his pleasure and delight4 ,no1 indeed6 ,neither is the creature's happiness nor its misery that which first moves him1 or is most desired of him1 but himself only1 and he cannot move out of himself to any business1 but he must return it unto himself4 ,therefore the wise preacher expresses it well1 8,he made all for himself1 even the wicked for the day of evil40 ,it was not his great end of creating wicked men to damn them1 or creating righteous men to save them1 but both are for a further and higher end1--for himself and his own glory4 ,all seem to agree about this1 that the great end of all the ,lord's counsels and decrees is his own glory1 to be manifested on men and angels1 and that this must be first in his mind2 not that there is first or last with him1 but to speak after the manner of men4 ,if he had many thoughts1 as we have1 this would be his first thought and in this one purpose this end is chiefly aimed at1 and all other things are by the ,lord's counsel subordinate to this1 as means to compass that4 ,but as concerning the order of these means1 and consequently of his majesty's purpose about them1 men1 by examining his majesty according to the creature's rules1 or according to sense1 bring him down far below his own infinite greatness4 ,some conceive that that was first1 as it were1 in his mind which is first done4 ,looking upon the execution of his purpose in the works of his power1 they imagine1 that as he first created man righteous1 so this was his first thought concerning man1 to create man for the glory of his goodness and power1 without any particular determination as yet of his end4 ,and ,i conceive1 this is the thought of the multitude of people4 ,they think ,god was disappointed in his work1 when they hear he created such a glorious creature that is now become so miserable4 ,they cannot believe that his majesty had all this sin and misery determined with him when he purposed to create him1 but look upon the emergent of man's fall into sin and misery as a surprisal of his majesty1--as if he had meant another thing in creating him1 and so was1 upon this occasion of man's sin1 driven to a new consultation about the helping of the business1 and making the best out of it that might be4 ,thus 8through wisdom1 the world knows not ,god40 ,they think ,god altogether like themselves1 and so liken him to the builder of a house1 who set nothing before him in doing so1 but to build it after that manner for his own ends1 but then being surprised with the fall and ruin of it1 takes a new advisement1 and builds it up again upon another and a surer foundation4 ,but because they cannot say1 that ,god takes any new advisements in time1 but must confess that all his counsels are everlasting concerning all the works of his hands1 therefore they bring in foreknowledge to smooth their irreligious conceit of ,god1 as if the ,lord1 upon his purpose of creating man1 had foreseen what should befall him1 and so purposed to permit it to be so1 that out of it he might erect some glorious fabric of mercy and justice upon the ruins of man4 ,and that little or nothing may be left to the absolute sovereign will of ,god1 to which the ,scripture ascribes all things1 they must again imagine1 that upon his purpose of sending ,christ to save sinners1 he is yet undetermined about the particular end of particular men1 but watches on the tower of foreknowledge to espy what they will do1 whether men will believe on his ,son or not1 whether they will persevere in faith or not1 and according to his observation of their doings1 so he applies his own will to carve out their reward or portion of life or death4 ,these are even the thoughts which are inbred in your breasts by nature4 ,that which the learned call ,arminianism is nothing else but the carnal reason of men's hearts1 which is enmity to ,god4 ,it is that very disputation which ,paul in this chapter exclaims against1 8,who art thou1 ,o man1 that disputest80 ,but certainly1 all this contrivance is nothing beseeming the wisdom or sovereignty of ,god1 but reflects upon both3 upon his wisdom1 that he should have thoughts of creating the most noble of his creatures1 and yet be in suspense about the end of the creature1 and have that in uncertainty what way his glory shall indeed be manifested by it4 ,is it not the first and chief thought of every wise man1 what he intends and aims at in his work1 and according to the measure and reach of his wisdom1 so he reaches further in his end and purpose8 ,shall we then conceive the only wise ,god so far to have mistaken himself1 as to do that which no wise man would do8 ,he who is of such an infinite reach of wisdom and understanding1 to fall upon the thoughts of making such an excellent creature1 and yet to lie in suspense within himself about the eternal estate of it1 and to be in a waiting posture what way his glory should be manifested by it2 whether in a way of simple goodness only1 or in a way of justice1 or in a way of mercy1 till he should foresee1 off the tower of foreknowledge1 how that creature should behave itself4 ,our text speaks not thus2 for in the place1 7,eph4 i47 we have the ,lord1 in his eternal purpose1 carving out to such and such particular persons 8an inheritance10 and 8adoption of children10 for that great end 8of the glory of his grace10 ver4 #aa1 and #e1 #f4 ,and predestination falls out1 not according to our carriage1 but according to the purpose of him who 8works all things0 that he works1 8after the counsel of his own will10 without consulting our will4 ,and if you inquire what are these 8all things10 certainly we must take it simply for all things that are at all1 or have any real being3 his power1 his hand must be in it1 and that according to his own counsel1 without respect had to the creature's will1 according to his own good pleasure1 ver4 #e1 #aa4 ,he had no sooner a thought of working and making man1 but this purpose was in it1 to make such men to the praise of his glorious grace1 and to fore-ordain them to an inheritance1 and others to make or fit them for destruction1 as the text1 ,rom4 ix4 #bb1 bears4 ,herein the great and unsearchable wisdom of ,god appears to be a great depth1 that when he hath a thought of making such a vessel1 he hath this purpose in the bosom of it1 what use it shall be for1 whether for honour or dishonour2 and accordingly1 in his counsel1 he prepares it either to glory or destruction1 and in time makes it fit for its use1 either by sin or grace4 ,here is the depth that cannot be sounded by mortal men4 8,o the depth of the riches both of his wisdom and knowledge6 ,how unsearchable are his judgments1 and his ways past finding out60 ,the whole tenor of the ,scriptures shows that his majesty was not surprised and taken at unawares by ,adam's fall1 but that it fell out according to the determinate counsel of his will4 ,if he knew it1 and suffered it to be1 certainly he permitted it1 because he willed it should be so2 and why may he not determine that in his holy counsel which his wisdom can disabuse to the most glorious end that can be8 ,why may not he decree such a fall1 who out of man's ruins can erect such a glorious throne for his grace and justice to triumph into8 ,it is more for the glory of his infinite wisdom1 to bring good1 and such a good out of evil1 than only to permit that good should be4 ,then such doctrine is repugnant to the ,lord's absolute power and sovereignty1 which is ,paul's sanctuary1 whither he flies unto as a sure refuge1 from the stroke or blast of carnal reason4 8,hath not the potter power over the clay1 of the same lump to make one vessel to honour1 and another to dishonour80 ver4 #ba4 ,hath not the ,lord more absolute dominion over us1 than the potter hath over the clay1 for the potter made not the clay1 but the ,lord hath made us of nothing8 so that simply and absolutely we are his1 and not our own1 and so he hath an absolute right to make any use of us he pleases1 without consulting our wills and deservings4 ,can any man quarrel him for preparing him to destruction1 seeing he owes nothing to any man1 but may do with his own what he pleases8 ,what if ,god1 willing to make known his power1 and justice1 and wrath1 have fitted and prepared some vessels for destruction1 with which in time he bears much1 and forbears long1 using much patience towards them1 ver4 #bb4 ,can any man challenge him for it8 ,and what if ,god1 willing to make known the riches of his grace1 have prepared some vessels to glory1 shall any man's eye be evil because he is good8 ver4 #bc4 ,shall man be left to be his own disposer1 and the shaper of his own fortune8 ,sure it was not so with ,esau and ,jacob3 they were alike in the womb4 ,if there was any prerogative1 ,esau the eldest had it1--they had done neither good nor evil4 ,what difference was then between them to cast the balance of his will8 ,can you imagine any8 ,indeed carnal reason will say that ,god foreknew what they would do1 and so he chose or rejected them4 ,but1 why doth not the apostle answer thereunto that objection of unrighteousness in ,god8 ver4 #ad4 ,it had been ready and plain4 ,but rather he opposes the will and calling of ,god1 to all works past or to come4 ,he gives no answer but this1 8he will have mercy because he will have mercy20 that is the supreme rule of righteousness1 and hitherto must we flee1 as the surest anchor of our hope and stability4 ,our salvation depends not on our willing or running1 on our resolving or doing1 but upon this primitive good pleasure and will of ,god1 on which hangs our willing and running and obtaining4 ,it is certainly an unorderly order1 to flee unto that in men1 for the cause of ,god's eternal counsels1 which only flows from his eternal counsel1 ,eph4 i4 #d4 ,hath he chosen us because he did foreknow that we would be holy1 and without blame1 as men think8 ,or hath he not rather chosen us to be holy and without blame8 ,he cannot behold any good or evil in the creatures1 till his will pass a sentence upon it2 for from whence should it come8 ,seeing then this order and contrivance of ,god's purpose is but feigned1 it seems to some that the very contrary method were more suitable even to the rules of wisdom4 ,you know what is first in men's intention is last in execution4 ,the end is first in their mind1 then the means to compass that end4 ,but in practice again1 men fall first upon the means1 and by them come at length to attain their end2 therefore those who would have that first1 as it were1 in ,god's mind1 which he doth first1 do even cross common rules of reason in human affairs4 ,it would seem then1 say some1 that this method might do well2 that what is last in his execution1 was first in his purpose1 and by him intended as the end of what he doth first1 and so some do rank his decrees2 that he had first a thought of glorifying man1 and to attain this end he purposed to give him grace1 and for this purpose to suffer him to fall1 and for all to create him4 ,but we must not look thus upon it either4 ,it were a foolish and ridiculous counsel1 unbeseeming the poor wisdom of man1 to purpose the glorifying of man whom he had not yet determined to create4 ,therefore we should always have it in our mind that the great end and project of all is the glory of his mercy and justice upon men2 and this we may conceive is first in order1 neither men's life nor death1 but ,god's glory to be manifested upon men4 ,now1 to attain this glorious end1 with one inclination or determination of his will1 not to be distinguished or severed1 he condescends upon all that is done in time1 as one complete and entire mean of glorifying himself1 so that one of them is not before another in his mind1 but altogether4 ,for attaining this1 he purposes to create man4 ,he ordains the fall of all men into a state of sin and misery2 and some of those1 upon whom he had resolved to show his mercy1 he gives them to ,christ to be redeemed1 and restored by grace2 others1 he fore-ordains them to destruction2 and all this at once1 without any such order as we imagine4 ,now though he intend all this at once and together1 yet it doth not hence follow that all these must be executed together4 ,as when a man intends to build a house for his own accommodation1 there are many things in the house upon which he hath not several purposes2 but yet they must be severally1 and in some order done4 ,first the foundation laid2 then the walls raised2 then the roof put on2 yet he did not intend the foundation to be for the walls1 or the walls for the roof1 but altogether for himself4 ,even so the ,lord purposes to glorify his mercy and justice upon a certain number of persons1 and for this end to give them a being1 to govern their falling into misery1 to raise some out of it by a ,mediator1 and to leave some into it to destruction2 and all this as one entire mean to illustrate his glorious mercy and justice4 ,but these things themselves must be done not all at once1 but one before another1 either as their own nature requires1 or as he pleases4 ,the very nature of the thing requires that man be created before he sin2 that he sin and fall before a ,mediator suffer for his sin2 that he have a being before he have a glorious being2 and that he have a sinful and miserable being1 before he have this glorious and gracious being which may manifest the grace and mercy of ,god4 ,but it is the pleasure of the ,lord that determines in what time and order ,christ shall suffer1 either before or after the conversion of sinners1 or whether sinners shall be presently instated in glory1 and perfectly delivered from all sin at their first conversion1 or only in part during this life4 ,seeing then this was his majesty's purpose1 to make so many vessels of honour1 upon whom he might glorify the riches of his grace and mercy2 and so many 8vessels of wrath10 upon whom he might show the power of his anger2 you may think what needed all this business of man's redemption4 ,might not ,god have either preserved so many as he had appointed to glory from falling into sin and misery2 or at least have freely pardoned their sin without any satisfaction2 and out of the exceeding riches of his mercy and power1 have as well not imputed sin to them at all1 as imputed their sins to ,christ1 who was not guilty8 ,what needed his giving so many to the ,son1 and the ,son's receiving them8 ,what needed these mysteries of incarnation1 of redemption1 seeing he might have done all this simply without so much pains and expense8 ,why did he choose this way8 ,indeed1 that is the wonder2 and if there were no more end for it1 but to confound mortality that dare ask him what he doth1 it is enough4 ,should he be called down to the bar of human reason1 to give an account of his matters8 8,who hath known the mind of the ,lord1 or1 being his counsellor1 hath taught him10 that is in the depths of his unsearchable understanding1 that he chose to go this round1 and to compass his end by such a strange circuit of means1 when he might have done it simply and directly without so much pains8 ,yet it is not so hidden1 but he hath revealed as much as may satisfy or silence all flesh4 ,for we must consider1 that his great project is not simply to manifest the glory of his goodness1 but of his gracious and merciful goodness1 the most tender and excellent of all2 and therefore man must be miserable1 sinful1 and vile1 that the riches of his grace may appear in choosing and saving such persons4 ,but that it may appear also how excellent he could make man1 and how vain all created perfections are1 being left to themselves1 therefore he first made man righteous1 and being fallen into sin and misery1 he might straightway have restored him without more ado4 ,but his purpose was to give an exact demonstration of mercy1 tempered and mixed with justice2 and therefore he finds out the satisfaction in his eternal counsel1 8,i have found a ransom40 ,and so he chooses ,jesus ,christ to be the head of these chosen souls1 in whom they might be again restored unto eternal life4 ,and these souls1 he1 in his everlasting purpose1 gives over to the ,son to be redeemed1 and these the ,son receives4 ,and thus the glory of mercy and justice shines most brightly1 yea1 more brightly1 than if he had at first pardoned4 ,o how doth his love and mercy appear1 that he will transfer our sins upon his holy ,son1 and accept that redemption for us2 and his justice1 that a redemption and price he must have1 even from his ,son1 when once he comes in the stead of sinners6 ,and in this point do the songs of eternity concentre4 ,lecture ,,xvi4 ,of ,predestination ,rom4 ix4 #bb4--8,what if ,god1 willing to show his wrath1 and to make his power known1 endured with much long-suffering the vessels of wrath fitted to destruction40 ,eph4 i4 #aa4--8;,in whom also we have obtained an inheritance1 being predestinated according to the purpose of him who worketh all things after the counsel of his own will40 ,we are now upon a high subject2 high indeed for an eminent apostle1 much more above our reach4 ,the very consideration of ,god's infinite wisdom might alone suffice to restrain our limited thoughts1 and serve to sober our minds with the challenge of our own ignorance and darkness2 yet the vain and wicked mind of man will needs quarrel with ,god1 and enter the lists of disputation with him1 about his righteousness and wisdom in the counsel of election and reprobation3 8,but1 ,o man1 who art thou that repliest against ,god1 or disputest80 ver4 #bj4 ,this is a thing not to be disputed1 but believed2 and if ye will believe no more than ye can comprehend by sense or reason1 then ye give his majesty no more credit than to weak mortal man4 ,whatever secret thoughts do rise up in thy heart when thou hearest of ,god's foreordaining men to eternal life1 without previous foresight or consideration of their doings1 and preparing men to eternal wrath1 for the praise of his justice1 without previous consideration of their deservings1 and passing a definitive sentence upon the end of all men1 before they do either good or evil2 whenever any secret surmises rise in thy heart against this1 learn to answer thus2 enter not the lists of disputation with corrupt reason1 but put in this bridle of the fear of ,god's greatness1 and the consciousness of thy own baseness1 and labour to restrain thy undaunted and wild mind by it4 ,ponder that well1 who thou art who disputest2 who ,god is1 against whom thou disputest--and if thou have spoken once1 thou wilt speak no more--what thou art1 who is as clay formed out of nothing2 what he is1 who is the former2 and hath not the potter power over the clay8 ,consider but how great wickedness it is so much as to question him1 or ask an account of his matters4 ,after you have found his will to be the cause of all things1 then to inquire farther into a cause of his will1 which is alone the self-rule of righteousness1 is to seek something above his will1 and to reduce his majesty into the order of creatures4 ,it is most abominable usurpation and sacrilege1 for it both robs him of his royal prerogative1 and instates the base footstool into his throne2 but know1 that certainly ,god will overcome when he is judged1 ,psal4 i4 #f4 ,if thou judge him1 he will condemn thee2 if thou oppugn his absolute and holy decrees1 he will hold thee fast bound by them to thy condemnation2 he needs no other defence but to call out thy own conscience against thee1 and bind thee over to destruction4 ,therefore1 as one saith well1 8,let the rashness of men be restrained from seeking that which is not1 lest peradventure they find that which is40 ,seek not a reason of his purposes1 lest peradventure thou find thy own death and damnation infolded in them4 ,paul mentions two objections of carnal and fleshly wisdom against this doctrine of election and reprobation1 which indeed contain the sum of all that is vented and invented even to this day1 to defile the spotless truth of ,god4 ,all the whisperings of men tend to one of these two1--either to justify themselves1 or to accuse ,god of unrighteousness2 and shall any do it and be guiltless8 ,i confess1 some oppose this doctrine1 not so much out of an intention of accusing ,god1 as out of a preposterous and ignorant zeal for ,god2 even as ,job's friends did speak much for ,god4 ,nay1 but it was not well spoken1 they did but speak wickedly for him4 ,some speak much to the defence of his righteousness and holiness1 and1 under pretence of that plea1 make it inconsistent with these to fore-ordain to life or death without the foresight of their carriage2 but shall they speak wickedly for ,god1 or will he accept their person8 ,he who looks into the secrets of the heart1 knows the rise and bottom of such defences and apologies for his holiness to be partly self-love1 partly narrow and limited thoughts of him1 drawing him down to the determinations of his own greatest enemy1 carnal reason4 ,since men will ascribe to him no righteousness1 but such an one of their own shaping1 and conformed to their own model1 do they not indeed rob him of his holiness and righteousness8 ,i find two or three objections which may be reduced to this head4 ,first1 it seems unrighteousness with ,god1 to predestinate men to eternal death1 without their own evil deserving1 or any forethought of it1--that before any man had a being1 ,god should have been in his counsel fitting so many to destruction4 ,is it not a strange mocking of the creatures1 to punish them for that sin and corruption1 unto which by his eternal counsel they were fore-ordained8 ,this is even that which ,paul objects to himself1 8,is there unrighteousness with ,god80 ,is it not unrighteousness to hate ,esau before he deserves it8 ,is he not unrighteous1 to adjudge him to death before he do evil8 ver4 #ad4 ,let ,paul answer for us1 8,god forbid60 ,why1 there needs no more answer1 but all thoughts or words which may in the least reflect upon his holiness are abomination4 ,though we could not tell how it is righteous and holy with him to do it1 yet this we must hold1 that it is4 ,it is his own property to comprehend the reason of his counsels2 it is our duty to believe what he reveals of them1 without farther inquiry4 ,he tells us1 that thus it is clearly in this chapter2 this far then we must believe4 ,he tells us not how it is2 then farther we should not desire to learn4 ,god1 in keeping silence of that1 may put us to silence1 and make us conceive that there is a depth to be admired1 not sounded4 ,yet he goeth a little farther1 and indeed as high as can be1 to ,god's will--8,he hath mercy on whom he will1 and whom he will he hardeneth40 ,now1 farther he cannot go1 for there is nothing above this4 ,we may descend from this but we cannot ascend1 or rise above it4 ,but is this any answer to the argument8 ,a sophister could press it further1 and take advantage from that very ground--,what6 is not this to establish a mere tyranny in the ,lord1 that he doeth all things of mere will and pleasure1 distributes rewards and punishments without previous consideration of men's carriage8 ,but here we must stand1 and go no farther than the scriptures walk with us4 ,whatever reasons or causes may be assigned1 yet certainly we must at length come up hither4 ,all things are1 because he so willed1 and why willed we should not ask a reason1 because his will is supreme reason1 and the very self rule of all righteousness4 ,therefore if we once know his will1 we should presently conclude that it is most righteous and holy4 ,if that evasion of the foreknowledge of men's sins and impenitency had been found solid1 certainly ,paul would have answered so1 and not have had his refuge to the absolute will and pleasure of ,god1 which seem to perplex it more4 ,but he knew well that there could nothing of that kind1 whether good or evil1 either actually be without his will1 or be to come without the determination of the same will1 and so could not be foreseen without the counsel of his will upon it and therefore it had been but a poor shift to have refuge to that starting hole of foreknowledge1 out of which he must presently flee to the will and pleasure of ,god1 and so he betakes him straightway to that he must hold at1 and opposes that will to man's doings4 8,it is not of him that willeth1 nor of him that runneth1 but of ,god that showeth mercy40 ,if he had meant only that ,jacob and ,esau had actually done neither good or evil1 he needed not return to the sanctuary of ,god's will1 for still it might be said1 it is of him that runs and wills and not of ,god's will as the first original1 because their good and evil foreseen did move him to such love and hatred4 ,it is all alike of works of men1 whether these works be present or to come2 therefore ,i would advise every one of you1 whatever ye conceive of his judgment or mercy1 if he have showed mercy to you1 ,o then rest not in thyself1 but arise and ascend till thou come to the height of his eternal free purpose6 ,and if thou conceive the sin1 and misery1 and judgment1 thou mayest go up also to his holy counsels1 for the glory of his name1 and silence thyself with them4 ,but it shall be most expedient for thee in the thought of thy miseries1 to return always within1 and search the corruption of thy nature1 which may alone make thee hateful enough to ,god4 ,if thou search thy own conscience1 it will stop thy mouth1 and make thee guilty before ,god4 ,let not the thought of his eternal counsels diminish the conviction of thy guilt1 or the hatred of thyself for sin and corruption1 but dwell more constantly upon this1 because thou art called and commanded so to do4 ,one thing remains fixed1--though he hath fore-ordained man to death1 yet none shall be damned till his conscience be forced to say1 that he is worthy of it a thousand times4 ,there is another whispering and suggestion of the wicked hearts of men against the predestination of ,god1 which insinuates that ,god is an accepter of persons1 and so accuses him of partial and unrighteous dealing1 because he deals not equally with all men4 ,do ye not say this within yourselves--,if he find all guilty1 why does he not punish all8 ,why does he spare some8 ,and if ye look upon all men in his first and primitive thought of them1 as neither doing good nor evil1 why does he not have mercy on all8 ,but is thine eye evil because he is good8 ,may he not do with his own as he pleases8 ,because he is merciful to some souls1 shall men be displeased1 and do well to be angry8 ,or1 because he1 of his own free grace1 extends it1 shall he be bound by a rule to do so with all8 ,is not he both just and merciful1 and is it not meet that both be showed forth8 ,if he punish thee1 thou canst not complain1 for thou deservest it1 if he show mercy1 why should any quarrel1 for it is free and undeserved grace4 ,by saving some1 he shows his grace2 by destroying others1 he shows what all deserve4 ,god is so far from being an accepter of persons according to their qualifications and conditions1 that he finds nothing in any creature to cast the balance of his choice4 ,if he did choose men for their works' sake1 or outward privileges1 and refuse others for the want of these1 then it might be charged on him1 but he rather goes over all these1 nay1 he finds none of these4 ,in his first view of men he beholds them all alike1 and nothing to determine his mind to one more than another1 so that his choice proceedeth wholly from within his own breast1--8,i will have mercy on whom ,i will40 ,but then1 thirdly1 ,our hearts object against the righteousness of ,god1 that this fatal chain of predestination overturns all exhortations and persuasions to godliness1 all care and diligence in well-doing4 ,for thus do many profane souls conceive--,if he be in one mind1 who can turn him8 ,then1 what need ,i pray1 since he has already determined what shall be1 and what shall become of me8 ,his purpose will take effect whether ,i pray or pray not2 my prayer will not make him change his mind1 and if it be in his mind he will do it1 if he hath appointed to save us1 saved we shall be1 live as we list2 if he hath appointed us to death1 die we must1 live as we can4 ,therefore men1 in this desperate estate1 throw themselves headlong into all manner of iniquity1 and that with quietness and peace4 ,thus do many souls perish upon the stumbling-stone laid in ,zion1 and wrest the truths and counsels of ,god to their own destruction1 even quite contrary to their true intent and meaning4 ,paul1 7,eph4 i4 #d 7 speaks another language--8,he hath chosen us in him1--that we should be holy and without blame40 ,his eternal counsel of life is so far from loosing the reins to men's lusts1 that it is the only certain foundation of holiness2 it is the very spring and fountain from whence our sanctification flows by an infallible course4 ,this chain of ,god's counsels concerning us1 hath also linked together the end and the means1--glory and grace1--happiness and holiness1--that there is no destroying of them4 ,without holiness it is impossible to see ,god1 so that those who expect the one without any desire of1 and endeavour after the other1 they are upon a vain attempt to loose the links of this eternal chain4 ,it is the only eternal choosing love of ,god1 which separated so many souls from the common misery of men4 ,it is that only which in time doth appear1 and rise as it were from under ground1 in the streams or fruits of sanctification4 ,and if the ordinance of life stand1 so shall the ordinance of fruits1 ,john xv4 #af1 ,eph4 ii4 #aj4 ,if he hath appointed thee to life1 it is certain he has also ordained thee to fruits1 and chosen thee to be holy2 so that whatever soul casts by the study of this1 there is too gross a brand of perdition upon its forehead4 ,it is true1 all is already determined with him1 and he is incapable of any change1 or 8shadow of turning40 ,nothing then wants1 but he is in one mind about it1 and thy prayer cannot turn him4 ,yet a godly soul will pray with more confidence1 because it knows that as he hath determined upon all its wants and receipts1 so he hath appointed this to be the very way of obtaining what it wants4 ,this is the way of familiarity and grace4 ,he takes with his own to make them call1 and he performs his purpose in answer to their cry4 ,but suppose there were nothing to be expected by prayer1 yet ,i say1 that is not the thing thou shouldst look to1 but what is required of thee1 as thy duty1 to do that simply out of regard to his majesty1 though thou shouldst never profit by it4 ,this is true obedience1 to serve him for his own pleasure1 though we had no expectation of advantage by it4 ,certainly he doth not require thy supplications for this end1 to move him1 and incline his affections toward thee1 but rather as a testimony of thy homage and subjection to him2 therefore1 though they cannot make him of another mind than he is1 or hasten performance before his purposed time--so that in reality they have no influence upon him--yet in praying1 and praying diligently1 thou declarest thy obligation to him1 and respect to his majesty1 which is all thou hast to look to1 committing the event solely to his good pleasure4 ,the second objection ,paul mentions1 tends to justify men4 8,why then doth he yet find fault8 ,for who hath resisted his will80 ,since by his will he hath chained us with an inevitable necessity to sin1 what can we do8 ,men cannot wrestle with him1 why then doth he condemn and accuse them8 8,but who art thou1 ,o man1 who disputest against ,god80 ,as if ,paul had said1 thou art a man1 and so ,i am1 why then lookest thou for an answer from me8 ,let us rather both consider whom we speak of1 whom thou accusest1 and whom ,i defend4 ,it is ,god2 what art thou then to charge him1 or what am ,i so to clear him8 ,believing ignorance is better than presumptuous knowledge1 especially in those forbidden secrets in which it is more concerning to be ignorant with faith and admiration1 than to know with presumption4 ,dispute thou1 ,o man1 ,i will wonder1 reply thou1 ,i will believe6 ,doth it become thee1 the clay1 to speak so to thy ,former1 8,why hast thou made me thus80 ,let the consideration of the absolute right and dominion of ,god over us1--more than any creature hath over another1 yea1 or over themselves1--let that restrain us1 and keep us within bounds4 ,he may do with us what he pleaseth1 for his own honour and praise1 but it is his will that we should leave all the blame to ourselves1 and rather behold the evident cause of our destruction in our sin1 which is nearer us1 than to search into a secret and incomprehensible cause in ,god's counsel4 ,lecture ,,xvii4 ,of ,creation ,heb4 xi4 #c4--8,through faith we understand that the worlds were framed by the word of ,god1 so that things which are seen were not made of things which do appear40--,gen4 i4 #a4 8,in the beginning ,god created the heaven and the earth40 ,we are come down from the ,lord's purposes and decrees to the execution of them1 which is partly in the works of creation and partly in the works of providence4 ,the ,lord having resolved upon it to manifest his own glory did in that due and predeterminate time apply his own power to this business4 ,having in great wisdom conceived a frame of the world in his mind from all eternity1 he at length brings it forth1 and makes it visible4 ,we shall not insist upon the particular story of it1 as it is set down in general1 but only point at some things for our instruction4 ,first1 ,ye see who is the ,maker of all things1 of whom all things visible and invisible are--it is ,god4 ,and by this he useth to distinguish himself from idols and the vanities of the nations1 that he is that self being who gave all things a being1 who made the heavens and the earth4 ,this is even the most glorious manifestation of an invisible and eternal ,being4 ,these things that are made1 show him forth4 ,if a man were travelling into a far country1 and wandered into a wilderness where he could see no inhabitants but only houses1 villages and cities built1 he would straightway conceive there hath been some workmen at this2 this hath not been done casually but by the art of some reasonable creatures4 ,how much more may we conceive when we look on the fabric of this world--how the heavens are stretched out for a tent to cover them that dwell on the earth1 and the earth settled and established as a firm foundation for men and living creatures to abide on--how all are done in wisdom and discretion--we cannot but straightway imagine that there must be some curious and wise contriver1 and mighty creator of these things4 ,it is here said 8,through faith we understand that the worlds were framed40 ,indeed faith only in the word of ,god1 gives true and distinct understanding of it4 ,innumerable have been the wanderings and mistakes of the wise of the world about this matter1 wanting this lamp and light of the word of ,god1 which alone gives a true and perfect account of this thing4 ,many strange dotages and fancies have they fallen into2 yet certain it is that there is so much of the glory of ,god engraven without on the creature1 and so much reason imprinted on the souls of men within1 that1 if it were not for that judicial plague of the ,lord's darkening their understandings1 who do not glorify him in as far as they know him1 no man could seriously and soberly consider on the visible world1 but he would be constrained to conceive an invisible ,god4 ,would not every one think within himself--all these things1 so excellent as they are1 cannot be out of chance1 neither could they make themselves1 so that of necessity they must owe what they are to something beside themselves8 ,and of this it is certain1 that it cannot have its original from any other thing1 else there should be no end2 therefore it must be some ,supreme ,being1 that is from no other1 and of which are all things4 ,but next1 consider when these things were made--8,in the beginning40 ,and what beginning is that8 ,certainly the beginning of the creation1 and of time1 to exclude eternity4 ,whatever may be said of that subtilty1 that ,god might have created the world from all eternity1 for it appears1 even in created things1 that there is no necessity of the precedent existence of the cause1 since in the same instant that many things are brought into being1 in the same do they bring forth their effects1 as the sun in the first instant of its creation did illuminate1 yet certainly we believe1 from the word of the ,lord1 that the world is actually but of a few thousand years standing4 ,six are not yet run out since the first creating word was spoken1 and since the ,spirit of the ,lord moved upon the waters4 ,and this we know also1 that if it had pleased his majesty1 he might have created the world many thousand years before that so that it might have been at this day of ten hundred times ten thousand years standing1 and he might have given it as many years as there are numbers of men and angels1 beasts yea1 and pickles7#adi7 of sand upon the sea coast4 ,but it was his good pleasure that that very point of time in which it was created should be the beginning of time2 and from that he gives us a history of the world1 upon which the church of ,god may rest1 and so seek no other god but the ,god that made these heavens and earth4 ,this will not satisfy the ungodly curiosity and vanity of men's spirits1 who will reproach the ,maker for not applying sooner to his work1 and sitting idle such an immeasurable space of eternity4 ,men wonder what he could be doing all that time1 if we may call it time which hath no beginning1 and how he was employed4 ,i beseech you1 restrain such thoughts in you with the fear of his glorious and incomprehensible majesty who gives no account of his matters6 ,it is enough that this is his good pleasure to begin then1 and he conceals his reasons1 to prove the sobriety of our faith1 that all men may learn an absolute and simple stooping to his majesty's pleasure4 ,remember that which a godly man answered some wanton curious wit1 who in scorn demanded the same of him--8,he was preparing hell for curious and proud fools10 said he4 ,let us then keep our hearts as with a bridle1 and repress their boundless wanderings within bounds1 lest we1 by looking upward1 before the beginning of the world1 to see what ,god was doing1 fall headlong into the eternal pit of destruction1 and into the hands of the living ,god4 ,god hath shown himself marvellously these six thousand years in the upholding this world4 ,if we did consider these continued and repeated testimonies of his glory1 we should be overwhelmed with what we find1 though we search no farther4 ,and suppose we would please ourselves to imagine that it had been created many years before1 yet that doth not silence and stop the insolence of men's minds1 for it always might be inquired1 what the ,lord was doing before that time4 ,for eternity is as immensurable before those multiplied thousands of years as before naked six4 ,let our imagination sit down to subtract from eternity as many thousands as it can multiply by all the varieties and numbers in the world1 yet there is nothing abated from eternity47#aej7 ,it is as infinite in extent before that1 as before the present six thousand1 and yet we may conceive that the ,lord hath purposed in the beginning of the world to declare more manifestly to our understanding his eternity1 his self sufficiency1 and liberty1--his eternity1 that when we hear of how short standing the creature is1 we may go upward to ,god himself1 and his everlasting being1 before the foundations of it were laid1 may shine forth more brightly to our admiration1 when we can stretch our conceptions so immensurably as far beyond the beginning of the world2 and yet ,god is still beyond the utmost reach of our imagination1--for who can find out the beginning of that which hath not a beginning to be found out1--and our most extended apprehensions fall infinitely short of the days of the ,ancient of days4 ,o how glorious1 then1 must his being be1 and how boundless6 ,his self-sufficiency and perfection doth herein appear1 that from such an inconceivable space he was as perfect and blessed in himself as now4 ,the creatures add nothing to his perfection or satisfaction4 ,he was as well-pleased with his own all-comprehending being1 and with the very thought and purpose of making this world1 as now he is when it is made4 ,the idea of it in his mind gave him as great contentment as the work itself when it is done6 ,o1 to conceive this aright1--it would fill a soul with astonishing and ravishing thoughts of his blessedness6 ,poor men weary if they be not one way or other employed without2 so indigent are all creatures at home1 that they would weary if they went not abroad without themselves4 ,but to think how absolutely ,god is well-pleased with himself1 and how all imaginable perfections can add nothing to his eternal self-complacency and delight in his own being1 it would certainly ravish a soul to delight in ,god also4 ,and as his self-sufficiency doth herein appear1 so his liberty and freedom is likewise manifested in it4 ,if the world had been eternal1 who would have thought that it was free for his majesty to make it or not1 but that it had flowed from his glorious being with as natural and necessary a resistance as light from the body of the sun8 ,but now it appears to all men1 that for his pleasure they are made1 and we are created2 that it was simply the free and absolute motion of his will that gave a being to all things1 which he could withhold at his pleasure or so long as he pleased4 ,thirdly1 ,we have it to consider in what condition he made all these things1 8very good20 and that to declare his goodness and wisdom4 ,the creature may well be called a large volume1 extended and spread out before the eyes of all men1 to be seen and read of all4 ,it is certain1 if these things1--all of them in their orders and harmonies1 or any of them in their beings and qualities1--were considered in relation to ,god's majesty1 they would teach and instruct both the fool and the wise man in the knowledge of ,god4 ,how many impressions hath he made in the creatures1 which reflect upon any seeing eye the very image of ,god6 ,to consider of what a vast and huge frame the heavens and the earth are1 and yet but one throne to his majesty1 the footstool whereof is this earth1 wherein vain men erect many palaces2 to consider what a multitude of creatures1 what variety of fowls in the heaven1 and what multiplicity of beasts upon the earth1 what hosts1 as ,moses speaks 7,gen4 ii4 #a17 and yet that none of them all are useless1 but all of them have some special ends and purposes they serve for1 so that there is no discord nor disorder1 nor superfluity nor want in all this monarchy of the world3 all of them conspire together in such a discord1 or disagreeing harmony1 to one great purpose1--to declare the wisdom of him who 8made every thing beautiful in its time10 and every thing most fit and apposite for the use it was created for2 so that the whole earth is full of his goodness4 ,he makes every creature good one to another1 to supply one another's necessities2 and then1 notwithstanding of so many different natures and dispositions between elements1 and things composed of them1 yet all these contrarieties have such a commixion1 and are so moderated by supreme art1 that they make up jointly one excellent and sweet harmony or beautiful proportion in the world4 ,o how wise must he be who alone contrived it all6 ,we can do nothing except we have some pattern or copy before us2 but now1 upon this ground which ,god hath laid1 man may fancy many superstructures4 ,but when he stretched out the heaven1 and laid the foundation of the earth1 8who1 being his counsellor1 taught him80 ,at whom did his ,spirit take counsel8 ,certainly1 none of all these things would have entered into the heart of man to consider or contrive1 ,isa4 xl4 #ab1 #ac4 ,some ruder spirits do gaze upon the huge and prodigious pieces of the creation1 as whales and elephants1 c42 but a wise ,solomon will go to the school of the ant to learn the wisdom of ,god1 and choose out such a simple and mean creature for the object of his admiration4 ,certainly1 there are wonders in the smallest and most inconsiderable creatures which faith can contemplate4 ,o the curious ingenuity and draught of the finger of ,god1 in the composition of flies1 bees1 flowers1 c4 ,men ordinarily admire more some extraordinary things2 but the truth is1 the whole course of nature is one continued wonder1 and that greater than any of the ,lord's works without the line4 ,the straight and regular line of the wisdom of ,god1 who1 in one constant course and tenor1 hath ordained the actions of all his creatures1 comprehends more wonders and mysteries1 as the course of the sun1 the motion of the sea1 the hanging of the earth in the empty place upon nothing4 ,these1 we say1 are the wonders indeed1 and comprehend something in them which all the wonders of ,egypt and the wilderness cannot parallel4 ,but it is the stupid security of men1 that are only awakened by some new and unusual passages of ,god's works beyond that straight line of nature4 ,then1 fourthly1 ,look upon the power of ,god in making all of nothing1 which is expressed here in ,heb4 xi4 ,there is no artificer but he must have matter1 or his art will fail him1 and he can do nothing4 ,the mason must have timber and stones laid to his hand1 or he cannot build a house2 the goldsmith must have gold or silver ere he can make a cup or a ring4 ,take the most curious and quick inventor of them all1--they must have some matter to work upon1 or their knowledge is no better than ignorance4 ,all that they can do is1 to give some shape or form1 or to fashion that in some new model which had a being before4 ,so that1 whatever men have done in the world1 their works are all made up of those things which appear1 and art and skill to form and fashion that excellently which before was in another mould and fashion4 ,but he needs not sit idle for want of materials1 because he can make his materials2 and therefore1 in the beginning he made heaven and earth1 not as they now are1 but he made first the matter and substance of this universe1 but it was as yet a rude and confused chaos or mass1 all in one lump1 without difference4 ,but then his majesty shows his wisdom and art1 his excellent invention1 in the following days of the creation1 in ordering and beautifying and forming the world as it is1 and that his power might be the more known2 for how easy is it for him to do all this8 ,there needs no more for it but a word1--let it be1 and it is4 8,he spake1 and it was done2 he commanded1 and it stood fast40 ,not a word pronounced1 and audibly composed of letters and syllables--mistake it not so--but a word inwardly formed1 as it were1 in his infinite ,spirit4 ,even the inclination and beck of his will suffices for his great work4 ,ye see what labour and pains we have in our business1--how we toil and sweat about it1--what wrestlings and strivings in all things we do2 but behold what a great work is done without pain and travail8 ,it is a laborious thing to travel through a parcel of this earth1 which is yet but as the point of the universe2 it is troublesome to lift or carry a little piece of stone or clay2 it is a toil even to look upward and number the stars of heaven4 ,but it was no toil1 no difficult thing to his majesty1 to stretch out these heavens in such an infinite compass2 for as large as the circumference of them is1 yet it is as easy to him to compass them1 as it is to us to span a finger-length or two4 ,it is no difficulty to him to take up hills and mountains as 8the dust of the balance10 in his hand1 and weigh them in scales4 ,hath he not chained the vast and huge mass of the weighty earth and sea1 in the midst of the empty place1 without a supporter1 without foundations or pillars8 ,he hangeth it on nothing4 ,what is it1 ,i pray you1 that supports the clouds8 ,who is it that binds up their waters in such a way that the clouds are not rent under them1 even though there be more abundance of water in them than is in all the rivers and waters round about us8 ,job xxvi4 #g1 #h4 ,who is it that restrains and sets bounds to the sea1 that the waters thereof1 though they roar1 yet do not overflow the land1 but this almighty ,jehovah1 whose decree and commandment is the very compass1 the bulwark over which they cannot flow8 ,and all this he doth with more facility than men can speak4 ,if there were a creature that could do all things by speaking1 that were a strange power4 ,but yet that creature might be wearied of speaking much4 ,but he speaks1 and it is done4 ,his word is a creating word of power1 which makes things that are not to be1 and there is no wearying of him besides1 for he is almighty and cannot faint4 ,but why then did he take six days for his work8 ,might he not with one word of his power have commanded this world to issue out of his omnipotent virtue thus perfect as it is8 ,what needed all this compass8 ,why took he six days1 who in a moment could have done it all with as much facility8 ,indeed herein the ,lord would have us to adore his wisdom as well as his power4 ,he proceeds from more imperfect things to more perfect2--from a confused chaos to a beautiful world1--from motion to rest1--to teach man to walk through this wilderness and valley of tears1 this shapeless world1 into a more beautiful habitation2 through the tossings of time1 into an eternal sabbath of rest1 whither their works shall follow them1 and they shall rest from their labours4 ,he would teach us to take a steadfast look of his work1 and that we should be busied all the days of our pilgrimage and sojourning in the consideration of the glorious characters of ,god upon the works of his hands4 ,we see that it is but passing looks and glances of ,god's glory we take in the creatures2 but the ,lord would have us to make it our work and business all the week through1 as it was his to make them4 ,he would in this teach us his loving care of men1 who would not create man till he had made for him so glorious a house1 replenished with all good things4 ,it had been a darksome and irksome life to have lived in the first chaos without light1 but he hath stretched over him the heavens as his tent1 and set lights in them to distinguish times and seasons1 and ordained the waters their proper bounds and peculiar channels1 and then maketh the earth to bring forth all manner of fruit1 and when all is thus disposed1 then he creates man4 ,to this ,god1 the ,maker of heaven and earth1 be glory and praise4 ,lecture ,,xviii4 ,of ,creation ,heb4 xi4 #c4--8,through faith we understand that the worlds were framed by the word of ,god1 so that things which are seen were not made of things which do appear40--,heb4 i4 #ad4--8;,are they not all ministering spirits1 sent forth to minister for them who shall be heirs of salvation80 ,there is nothing more generally known than this1 that ,god at the beginning made the heaven and the earth1 and all the host of them1 the upper or the celestial1 the lower or sublunary world4 ,but yet there is nothing so little believed or laid to heart4 8,through faith we understand that the worlds were framed40 ,it is one of the first articles of the creed1 indeed1--8,father1 almighty ,maker of heaven and earth40 ,but ,i fear that creed is not written in the tables of flesh1 that is1 the heart4 ,there is a twofold mistake among men about the point of believing4 ,some1 and the commoner sort1 do think it is no other than simply to know such a thing1 and not to question it1 to hear it1 and not to contradict it1 or object against it1 therefore they do flatter themselves in their own eyes1 and do account themselves to have faith in ,god1 because they can say over all the articles of their belief4 ,they think the word is true1 and they never doubted of it4 ,but1 ,i beseech you1 consider how greatly you mistake a main matter of weighty concernment4 ,if you will search it1 as before the ,lord1 you will find you have no other belief of these things than children use to have1 whom you teach to think or say any thing4 ,there is no other ground of your not questioning these truths of the gospel1 but because you never consider them1 and so they pass for current4 ,do not deceive yourselves1 8with the heart man believes40 ,it is a heart-business1 a soul matter1 no light and useless opinion1 or empty expression1 which you have learned from a child4 ,you say1 you believe in ,god1 the ,maker of heaven and earth1 and so say children1 who doubt no more of it than you1 and yet in sadness they do not retire within their own hearts1 to think what an ,one he is4 ,they do not remember him in the works of his hands4 ,there is no more remembrance of that true ,god than if no such thing were known4 ,so it is among you1--you would think we wronged you if we said1 ye believed not that ,god made the world1 and yet certainly1 all men have not this faith1 whereby they understand truly in their heart1 the power and wisdom and goodness of ,god appearing in it1 that is the gift of ,god1 only given to them that shall be saved4 ,if ,i should say1 that you believe not the most common principles of religion1 you will think it hard1 and yet there is no doubt of it1 that the most common truths are least believed4 ,and the reason is plain1 because men have learned them by tongue1 and there is none that question them1 and therefore1 very few ever1 in sadness and in earnest1 consider of them4 ,you say that ,god made heaven and earth1 but how often do ye think on that ,god8 ,and how often do you think on him with admiration8 ,do ye at all wonder at the glory of ,god when ye gaze on his works8 ,is not this volume always obversant before your eyes--every thing showing and declaring this glorious ,maker8 ,yet who is it that taketh more notice of him than if he were not at all8 ,such is the general stupidity of men1 that they never ponder and digest these things in their heart1 till their soul receive the stamp of the glory and greatness of the invisible ,god1 which shines most brightly in those things that are visible1 and be in some measure transformed in their minds1 and conformed to those glorious appearances of him1 which are engraven in great characters in all that do at all appear4 ,there is another mistake peculiar to some1 especially the ,lord's people1 that they think faith is limited to some few particular and more unknown and hidden truths and mysteries of the gospel4 ,ye think that it is only true believing1 to embrace some special gospel truths1 which the multitude of people know nothing of1 as the tenor of the covenants of grace and works1 c4 ,and for other common principles of ,god's making and ruling the world1 you think that a common thing to believe them4 ,but1 saith the apostle1 8through faith we understand that the worlds were framed40 ,it is that same faith spoken of in the end of the #ajth chapter1 by which the 8just shall live40 ,so then1 here is a point of saving faith1 to believe with the heart in ,god1 the ,creator and ,father ,almighty1 to take a view of ,god's almighty power1 and sufficient goodness and infinite wisdom1 shining in the fabric of the world1 and that with delight and admiration at such a glorious fountain being2 to rise up to his majesty by the degrees of his creatures4 ,this is the climbing and aspiring nature of faith4 ,you see how much those saints in the ,old ,testament were in this and certainly they had more excellent and beseeming thoughts of ,god than we4 ,it should make ,christians ashamed1 that both heathens1 who had no other book opened to them but that of nature1 did read it more diligently than we1 and that the saints of old1 who had not such a plain testimony of ,god as we now have1 did yet learn more out of the book of the creature than we do both out of it and the scriptures4 ,we look on all things with such a careless eye1 and do not observe what may be found of ,god in them4 ,i think1 verily1 there are many ,christians1 and ministers of the gospel1 who do not ascend into those high and ravishing thoughts of ,god1 in his being and working1 as would become even mere naturalists4 ,how little can they speak of his majesty1 or think as it becomes his transcendent glory6 ,there is little in sermons or discourses that holds out any singular admiring thoughts of a ,deity1 but in all these we are as common and careless as if he were an idol4 ,it is not in vain that it is expressed thus3 8through faith we know that the worlds were framed40 ,for certainly the firm believing and pondering of this one truth would be of great moment and use to a ,christian in all his journey4 ,you may observe in what stead it is to the saints in scripture this raises up a soul to high thoughts1 and suitable conceptions of his glorious name1 and so conforms the worship of his majesty unto his excellency4 ,it puts the stamp of divinity upon it1 and spiritualizes the thoughts and affections1 so as to put a true difference between the true ,god1 and the gods that made not the heavens and the earth4 ,alas6 the worship of many ,christians speaks out no diviner or higher object than a creature1 it is so cold1 so formal and empty1 so vain and wandering4 ,there is no more respect testified unto him1 than we would give unto some eminent person4 ,you find in the scripture how the strain of the saints' affections and devotion rises1 when they take up ,god in his absolute supremacy above the creatures1 and look on him as the alone fountain of all that is worth the name of perfection in them4 ,a soul in that consideration cannot choose but assign unto him the most eminent seat in the heart1 and gather those affections which are scattered after the creatures1 into one channel1 to pour them out on him who is all in all1 and hath all that which is lovely in the creatures in an eminent degree4 ,therefore know what you are formed for1--to show forth his praise1 to gather and take up from the creatures all the fruits of his praise1 and offer them up to his majesty4 ,this was the end of man1 and this is the end of a ,christian4 ,you are made for this1 and you were redeemed for this1 to read upon the volumes of his works and word1 and from thence extract songs of praise to his majesty4 ,as this would be of great moment to the right worshipping of ,god1 and to the exercise of true holiness1 so it is most effectual to the establishing of a soul in the confidence of the promises of ,god4 ,when a soul by faith understands the world was made by ,god1 then it relies with confidence upon that same word of ,god1 as a word of power1 and hopes against hope4 ,there are many things in the ,christian's way betwixt him and glory1 which look as insuperable4 ,thou art often emptied into nothing1 and stripped naked of all encouragements1 and there is nothing remaining but the word of ,god's promises to thee and to the church1 which seems contrary to sense and reason4 ,now1 ,i say1 if thou do indeed believe that the world was made by ,god1 then out of all question thou mayest silence all thy fears with this one thought--,god created this whole frame out of nothing1 he commanded the light to shine out of darkness then certainly he can give a being to his own promises4 ,is not his word of promise as sure and effectual as his word of command8 ,this is the grand encouragement of the church1 both offered by ,god1 from ,isa4 chap4 xl41 and made use of by his saints1 as ,david1 ,hezekiah1 c4 ,what is it would disquiet a soul if it were reposed on this rock of creating power and faithfulness8 ,this would always sound in its ears1--8,faint not1 weary not1 ,jacob1 ,i am ,god1 and none else4 ,the portion of ,jacob is not like others40 ,be it inward or outward difficulties1--suppose hell and earth combined together1--let all the enemies of a soul1 or of the church assemble1--here is one for all4 ,the ,god that made the heaven and the earth can speak1 and it is done1 command1 and it stands fast6 ,he creates peace1 and who then can make trouble1 when he gives quietness to a nation1 or to a person8 ,almighty power works in saints1 and for saints4 ,let us trust in him4 ,lecture ,,xix4 ,of ,the ,creation #j;f ,man ,gen4 i4 #bf1 #bg4--8;,and ,god said1 ,let us make man in our image1 after our likeness1 and let them have dominion over the fish of the sea1 and over the fowl of the air1 and over the cattle1 and over all the earth1 and over every creeping thing that creepeth upon the earth4 ,so ,god created man in his own image1 in the image of ,god created he him1 male and female created he them40--,with ,eph4 iv4 #bd4--8;,and that ye put on the new man1 which after ,god is created in righteousness and true holiness40--,and ,heb4 iii4 #aj4--8,wherefore ,i was grieved with that generation1 and said1 ,they do alway err in their heart1 and they have not known my ways40 ,while we descend from the meditation of the glory of ,god shining in the heavens1 in sun1 moon1 and stars1 unto the consideration of the ,lord's framing of man after this manner1 we may fall into admiration with the ,psalmist1 7,psal4 viii47 8,lord1 what is man that thou art mindful of him8 and the son of man1 that thou visitest him80 ,it might indeed drown us in wonder1 and astonish us1 to think what special notice he hath taken of such a creature from the very beginning1 and put more respect upon him than upon all the more excellent works of his hands4 ,you find here the creation of man expressed in other terms than were used before4 ,he said1 8,let there be light10 and it was1 8let there be dry land10 c4 ,but it is not such a simple word as that1 but 8let us make man in our image10 as if ,god had called a consultation about it4 ,what6 was there any more difficulty in this than in the rest of his works8 ,needed he any advisement about his frame and constitution8 ,no certainly1 for there was as great work of power1 as curious pieces of art and wisdom1 which were instantly done upon his word4 ,he is not a man that he should advise or consult4 ,as there is no difficulty nor impediment in the way of his power1--he doth all that he pleases1 ad nutum1 at his very word or nod1 so easy are impossibilities to him1--so there is nothing hard to his wisdom1 no knot but it can loose1 nothing so curious or exquisite but he can as curiously contrive it1 as the most common and gross pieces of the creation1 and therefore1 8he is wonderful in counsel1 and excellent in working40 ,but ye have here expressed1 as it were1 a counsel of the holy and blessed ,trinity about man's creation1 to signify to us what peculiar respect he puts upon that creature1 and what special notice he takes of us1 that of his own free purpose and good pleasure he was to single and choose out man from among all other creatures1 for the more eminent demonstration of his glorious attributes of grace1 mercy1 and justice upon him1 and likewise to point out the excellency that ,god did stamp upon man in his creation beyond the rest of the creatures1 as the apostle shows the excellency of ,christ above angels1 8,to which of the angels said he at any time1 ,thou art my son80 ,heb4 i4 #e4 ,so we may say1 of which of the creatures said he at any time1 8,come1 let us make them in our image after our likeness80 ,o how should this make us listen to hear1 earnest to know what man once was1 how magnified of ,god1 and set above the works of his hands8 ,there is a great desire in men to search into their original1 and to trace backward the dark footsteps of antiquity1 especially if they be put in expectation of attaining any honourable or memorable extraction8 ,how will men love to hear of the worth of their ancestors8 ,but what a stupidity doth possess the most part1 in relation to the high fountain and head of all1 that they do not aim so high as ,adam1 to know the very estate of human nature8 ,hence it is that the most part of people lie still astonished1 or rather stupid and senseless1 after this great fall of man1 because they never look upward to the place and dignity from whence man did fall4 ,it is certain1 you will never rightly understand yourselves or what you are1 till ye know first what man was made4 ,you cannot imagine what your present misery is1 till you once know what that felicity was in which man was made1--8let us make man in our image40 ,some have called man 8a little world10 a compend of the world1 because he hath heaven and earth as it were married together in him--two most remote and distant natures1 the dust of the earth1 and the immortal spirit1 which is called the breath of ,god1 sweetly linked and conjoined together1 with a disposition and inclination one to another4 ,the ,lord was in this piece of workmanship as it were to give a narrow and short compend of all his works1 and so did associate in one piece with marvellous wisdom1 being1 living1 moving1 sense and reason1 which are scattered abroad in the other creatures1 so that a man carries these wonders about with him1 which he admires without him4 ,at his bare and simple word1 this huge frame of the world started out of nothing1 but in this1 he acts the part of a cunning artificer1--8,let us make man40 ,he makes rather than creates1 first raises the walls of flesh1 builds the house of the body with all its organs1 all its rooms1 and then he puts in a noble and divine guest to dwell in it4 ,he breathes in it the breath of life4 ,he incloses as it were an angel within it1 and marries these together in the most admirable union and communion that can be imagined1 so that they make up one man4 ,but that which the ,lord looks most into in this work1 and would have us most to consider1 is that image of himself that he did imprint on man1--8,let us make man in our own image40 ,there was no creature but it had some engravings of ,god upon it1 some curious draughts and lineaments of his power1 wisdom1 and goodness upon it1 and therefore the heavens are said to show forth his glory1 c4 ,but whatever they have1 it is but the lower part of that image1 some dark shadows and resemblances of him1 but that which is the last of his works1 he makes it according to his own image1 tanquam ab ultima manu4 ,he therein gives out himself to he read and seen of all men as in a glass4 ,other creatures are made as it were according to the similitude of his footstep1--ad similitudinem vestigii1--but man ad similitudinem faciei1--according to the likeness of his face1--8in our image1 after our likeness40 ,it is true there is only ,jesus ,christ his ,son1 who is 8the brightness of his glory1 and the express substantial image of his person10 who resembles him perfectly and thoroughly in all properties1 so that he is alter idem1 another self both in nature1 properties1 and operations1--so like him that he is one with him1 so that it is rather an oneness1 than a likeness4 ,but man he created according to his own image1 and gave him to have some likeness to himself1--likeness ,i say1 not sameness or oneness4 ,that is high indeed1 to be like ,god4 ,the notion and expression of it imports some strange thing4 ,how could man be like ,god1 who is infinite1 incomprehensible1 whose glory is not communicable to another8 ,it is true1 indeed1 in those incommunicable properties he hath not only no equal1 but none to liken him4 ,in these he is to be adored1 and admired as infinitely transcending all created perfections and conceptions1 ,but yet in others he has been pleased to hold forth himself to be imitated and followed4 ,and that this might be done1 he first stamps them upon man in his first moulding of him4 ,and if ye would know what these are particularly1 the apostle expresses them1 8in knowledge10 7,col4 iii4 #aj7 8in righteousness and true holiness10 ,eph4 iv4 #ba4 ,this is the 8image of him who created him10 which the ,creator stamped on man1 that he might seek him1 and set him apart for himself to keep communion with him1 and to bless him4 ,there is a spirit given to man with a capacity to know and to will1 and here is a draught and lineament of ,god's face which is not engraven on any sensitive creature4 ,it is one of the most noble and excellent operations of life1 in which a man is most above beasts1 to reflect upon himself and to know himself and his ,creator4 ,there are natural instincts given to other things1 natural propensions to those things that are convenient to their own nature1 but none of them have so much as a capacity to know what they are1 or what they have4 ,they cannot frame a notion of him who gave them a being but are only proportionate to the discerning of some sensible things1 and can reach no further4 ,he hath limited the eye within colours and light1 he hath set a bound to the ear that it cannot act without sounds1 and so to every sense he hath assigned its own proper stanse1 in which it moves4 ,but he teaches man knowledge1 and he enlarges the sphere of his understanding beyond visible or sensible things to things invisible1--to spirits4 ,and this capacity he has put in the soul1--to know all things1 and itself among the rest4 ,the eye discerns light1 but sees not itself1 but he gives a spirit to man to know himself and his ,god4 ,and then there is a willing power in the soul1 by which it diffuses itself towards any thing that is conceived as good1 the understanding directing1 and the will commanding according to its direction1 and then the whole faculties and senses obeying such commands1 which makes up an excellent draught of the image of ,god4 ,there was a sweet proportion and harmony in ,adam1 all was in due place and subordination4 ,the motions of immortal man did begin within4 ,the lamp of reason did shine and give light to it1 and till that went before1 there was no stirring1 no choosing1 no refusing1 and when reason--which was one sparkle of the divine nature1 or a ray of ,god's light reflected into the soul of man1--when once that did appear to the discerning of good and evil this power was in the soul1 to apply the whole man accordingly1 to choose the good and refuse the evil4 ,it had not been a lively resemblance of ,god to have a power of knowing and willing simply1 unless these had been beautified and adorned with supernatural and divine graces of spiritual light and holiness and righteousness4 ,these make up the lively colour1 and complete the image of ,god upon the soul4 ,there was a divine light which did shine in upon the understanding1 ever till sin interposed and eclipsed it1 and from the light of ,god's countenance did the sweet heat and warmness of holiness and uprightness in the affections proceed1 so that there was nothing but purity and cleanness in the soul1 no darkness of ignorance1 no muddiness of carnal affections1 but the soul pure and transparent1 to receive the refreshing and enlightening rays of ,god's glorious countenance4 ,and this was the very face and beauty of the soul4 ,it is that only that is the beauty and excellency of the creature1--conformity to ,god4 ,and this was throughout1 in understanding and affections1 the understanding conformed to his understanding1 discerning between good and evil4 ,and conformed it behoved to be1 for it was but a ray of that sun1 a stream of that fountain of wisdom1 and a light derived from that primitive light of ,god's understanding4 ,and then the will did sympathize as much with his will1 approving and choosing what he approved1 and refusing that which he hated ,idem velle atque nolle1 ea demum firma amicitia est47#aea7 ,that was the conjunction1 and it was more strict than any tie among men4 ,there were not two wills1 they were1 as it were1 one4 ,the love of ,god reflecting into the soul1 did1 as it were1 carry the soul back again unto him1 and that was the conforming principle which fashioned the whole man without and within1 to his likeness and to his obedience4 ,thus man was formed for communion with ,god1 this likeness behoved to be1 or they could not join as friends4 ,but now this calls us to a sad meditation1 to think from whence we have fallen1 and so how great our fall is4 ,to fall from such a blessed estate1 that must be great misery6 ,satan hath spoiled us of our rich treasure1 that glorious image of holiness1 and hath drawn upon our souls the very visage of hell1 the lineaments of his hellish countenance4 ,but the most part of men lie stupid1 insensible of any thing1 as beasts that are felled with their fall1 that can neither find pain nor rise4 ,if we could but return and consider what are all those sad and woful consequences of sin in the world1--what a strange distemper it hath put in the creation1--what miseries that one fall hath brought on all mankind1--,i am sure by these bruises we might conjecture what a strange fall it hath been4 ,sin did interpose between ,god and us1 and this darkened our souls and killed them4 ,the light of knowledge was put out1 and the life of holiness extinguished1 and now there remains nothing of all that stately building1 but some ruins of common principles of reason and honesty engraven on all men's consciences1 which may show unto us what the building hath been4 ,we have fallen from holiness1 and so from happiness4 ,our souls are deformed and defiled4 ,you see what an ill favoured thing it is1 to see a child wanting any members4 ,o if sin were visible1 how ugly would the shape of the soul be to us1 since it lost the very proportion and visage of it1 that is1 ,god's image6 ,let us consider this doctrine1 that we may know from whence we have fallen1 and into what a gulf of sin and misery we have fallen1 that the news of ,jesus ,christ1 a ,mediator and ,redeemer of fallen man1 may be sweet unto us4 ,thus it pleased the lord to let his image be marred and quite spoiled in us1 for he had this design to repair it and renew it better than of old1 and for this end he hath created ,christ according to his image4 ,he hath stamped that image of holiness upon his flesh to be a pattern1--and not only so1 but a pledge also1--of restoring such souls as flee unto him for refuge1 unto that primitive glory and excellency4 ,know then1 that he hath made his ,son like unto us1 that we might again be made like unto him4 ,he said1 let one of us be made man1 in the counsel of redemption1 that so it might again be said1 let man be made like unto us1 in our image4 ,it is a second creation must do it1 and ,o that you would look upon your hearts to inquire if it be framed in you6 ,certainly you must again be created into that image if you belong to ,christ4 ,to him be praise and glory4 ,lecture ,,xx4 ,god's ,works ,of ,providence ,rom4 xi4 #cf4--8;,for of him1 and through him1 and to him are all things1 to whom be glory for ever1 ,amen40--,psal4 ciii4 #ai4--8,the ,lord hath prepared his throne in the heavens and his kingdom ruleth over all40--,matt4 x4 #bi4--8;,are not two sparrows sold for a farthing8 ,and one of them shall not fall on the ground without your ,father40 ,there is nothing more commonly confessed in words1 than that the providence of ,god reaches to all the creatures and their actions1 but ,i believe there is no point of religion so superficially and slightly considered by the most part of men4 ,the most part ponder none of these divine truths4 ,there is nothing above their senses which is the subject of their meditations4 ,and for the children of ,god1 ,i fear many do give such truths of ,god too common and coarse entertainment in their minds4 ,i know not what we are taken up with in this age1--with some particular truths more remote from the knowledge of others in former times1 or some particular cases concerning ourselves8 ,you will find the most part of ,christians stretch not their thoughts beyond their own conditions or interests1 or some particular questions about faith and repentance1 c4 ,and in the mean time the most weighty points of religion1 which have been the subject of the meditation and admiration of saints in all ages1 are wholly laid aside through a misapprehension of their commonness as if a man would despise the sun and the air1 and prefer some rare piece of stone or timber to them4 ,certainly1 as in the disposal of the world1 the ,lord hath in great wisdom and goodness made the most needful and useful things most common--those without which man cannot live are always obvious to us1 so that if any thing be more rare1 it is not necessary--so in this universe of religion1 he in mercy and wisdom hath so framed all1 that those points of truth and belief which are most near the substance of salvation and necessary to it1 and most fit to exercise us in true godliness1-- these are everywhere to be found1 partly engraven on men's hearts1 partly set down most clearly and often in scripture1 that a believing soul can look nowhere but it must breathe in that air of the gospel1 and look upon that common ,sun of righteousness1 ,god the ,creator1 and the healing ,sun1 ,christ the ,redeemer1 shining everywhere in scripture4 ,the general providence of ,god and the special administration of ,christ the ,saviour1 these are common1 and these are essential to our happiness4 ,therefore the meditation of ,christians should run most upon them1 and not always about some particular questions or debates of the time4 ,it is a strange thing how people should be more affected with a discourse on the affairs of the time1 or on some inward thoughts of their own hearts1 than if one should speak of ,god's universal kingdom over all men and nations4 ,that is accounted a general and ordinary discourse1 even as if men would set at nought the sun's light1 because it shines to all1 and every day1 or would despise the water1 because it may be found everywhere4 ,let the sun be removed for some few days1 and ,o what would the world account of it beyond all your curious devices or rare enjoyments6 ,this is it which would increase to more true godliness1 if rightly believed1 than many other things ye are busied withal4 ,it is our general view of them makes them but general4 ,i spoke once upon this word1 ,rom4 xi4 #cf1 but only in reference to the end of man1 which is ,god's glory1 but the words do extend further1 and we must now consider what further they hold forth4 ,the apostle hath been speaking of the ,lord's unsearchable ways and judgments towards men in the dispensation of grace and salvation1 how free and how absolute he is in that4 ,and this he strengthens by the supreme wisdom of ,god1 who did direct him4 ,why dost thou1 ,o man1 take upon thee to direct him now8 ,for1 where was there any counsellor when he alone contrived all the frame of this world1 and then1 by sovereign highness and supremacy over the creatures1 disposed of them8 ,for he is a debtor to none1 therefore none can quarrel him for giving or not giving1 for who was it that gave him first1 for which he should give a recompense8 ,was there any could prevent him with a gift8 ,nay1 none could1 saith he1 8for of him1 and through him1 and to him are all things0 and therefore he must prevent men4 ,for from whence should that gift of the creature1 which could oblige him1 have its rise8 ,it must be of ,god1 if it be a creature1 and therefore he is in no man's common1 he must give it ere we have it to give him again4 ,the words are most comprehensive4 ,they comprehend all things1 and that is very large4 ,there is nothing without this compass1 and they comprehend all the dependence of things4 ,things depend upon that which made them1 that which preserves them1 and that for which they are made4 ,all things depend on him as their producing cause that gives them a being1 8for of him are all things40 ,they also depend on him as their conserving cause1 who continues their being by that selfsame influence wherewith he gave it1 8for through him are all things40 ,and then they depend on him as their final cause1 for whose glory they are and are continued1 for1 8to him are all things40 ,thus you have the beginning1 the continuance1 and the end of the whole creation4 ,this word may lead us through all1 from ,god1 as the beginning1 the alpha and original of their being1 through ,god1 as the only supporter1 confirmer and upholder of their being1 and unto ,god1 as the very end for which they have their being4 ,now1 to travel within this compass1--to walk continually within this circle1 and to go along this blessed round--to begin at ,god1 and to go along all our way with him1 till we arrive and end at ,god1--and thus to do continually in the journey of meditation1 when it surveys any of his works--this were1 indeed1 the very proper work1 and the special happiness man was created for1 and1 ,i may say1 a great part of that which a ,christian is created for4 ,again1 there would be nothing more powerful to the conforming of a soul to ,god1 and to his obedience and fear than this1 to have that persuasion firmly rooted in the heart--that of ,god 8are all things10 that whatever it be1 good or evil that befalls us or others1--whatever we observe in the world1 that is the subject of the thoughts and discourses of men1 and turns men's eyes after them--that all that is of ,god1 that is1 it is in the world1 it started out of nothing at his command1 it is1 because his power gave it a being1 and in this consideration to overlook1 and in a manner forget1 all second causes1 to have such affecting and uptaking thoughts of the first principle of all these motions1 as to regard the lower wheels1 that are next us1 no more than the hand or the sword that a man strikes us with as if these second causes had no influence of their own but were merely acted and moved by this supreme power1 as if ,god did nothing by them1 but only at their presence4 ,we should so labour to look on those things he doth by creatures1 as if he did them alone without the creatures1 as if he were this day creating a world4 ,certainly1 the solid faith of ,god's providence will draw off the covering of the creature1 and espy the secret almighty power which acts in every thing to bring forth his good pleasure concerning them4 ,and then to consider1 with that same seriousness of meditation that the same everlasting arm which made them1 is under them to support them1 that the most noble and excellent creatures are but streams1 rays1 images and shadows of ,god's majesty1 which1 as they have their being by derivation1 so they have then continuance by that same continued influence1 so that if he would interpose between himself and them1 or withdraw his countenance1 or stop his influence1 the most sufficient of them all should evanish1 as the sun beams dry up the streams of a fountain1 and disappear as the image of the glass1 ,psal4 civ4 #bi1 #cj4 ,o that place were a pertinent object of a ,christian's meditation1 how much of ,god is to be pressed out of it by a serious pondering of it6 8,thou hidest thy face1 they are troubled3 thou takest away their breath1 they die and return to their dust4 ,thou sendest forth thy ,spirit1 they are created40 ,it is even with the very being and faculties of the creature as with the image in the glass1 which1 when the face removes1 it is seen no more4 ,the ,lord1 as it were1 breathes into them a being1 and when he takes in his breath they perish1 and when he sends it out again they are renewed4 ,we do not wonder at the standing of the world1 but think1 if we had been witnesses of the making of it1 we would have been filled with admiration4 ,but certainly it is only our stupidity that doth not behold that same wonder continued1 for what is the upholding of this by his power but a very continued and repeated creation1--which influence were able to bring a world out of nothing8 ,if this had not been before the virtue and power he employs now in making them subsist1 that same alone1 without any addition of power1 would have in the beginning made all thus to be of nothing1 so that the continuance of the world is nothing else but an uninterrupted and constant flux and emanation of these things from ,god1 as of light from the body of the sun4 ,and then to meditate how all these things are for him and his glory1 though we know no use nor end of them1 yet that his majesty hath appointed them to show forth1 one way or other1 the glory of his name in them1 and those things which to our first and foolish apprehensions seem most contrary to him1 and1 as it were1 to spread a cloud of darkness over his glorious name--the sins and perverse doings of men and angels1 the many disorders and confusions in the world1 which seem to reflect some way upon him1 that yet he hath holy and glorious ends in them all1 yea1 that himself is the end of all1 ,i say1 to meditate on these things till our soul received the stamp of reverence1 and fear1 and faith in ,god1--this would certainly be the most becoming exercise of a ,christian1 to bring all things down from ,god1 that we might return and ascend with all things again unto ,god4 ,this is the most suitable employment of a man1 as reasonable1 much more as a ,christian1 that very duty he was created for4 8,this people have ,i formed for myself1 they shall show forth my praise10 ,isa4 xliii4 #ba4 ,and this is the showing forth of his praise1 to follow forth the footsteps of ,god in the word and in the world1 and to ponder these paths of divine power and goodness and wisdom1 and to acknowledge him with our heart in all these4 ,he made many creatures on which his glory and praise is showed forth1 and he made this creature man to show forth that praise and that glory which is showed forth in other creatures4 ,o but this is a divine office6 ,it is strange how our hearts are carried forth towards base things1 and busied in many vain1 impertinent1 and base employments and scarce ever mind this great one we were created for4 ,certainly1 this is the employment we were made for1 to deduce all things from ,god till we can again reduce all to him with glory1 to bring all down from his everlasting counsels1 until we send all up to his eternal glory1 together with the sacrifice of our hearts1 to behold all things to be of him1 that is1 of his eternal counsel and decree4--to have their rise in the bosom of that1 and then1 through him1 to proceed out of the bosom of his decree and purpose1 by his power1 quasi obstetricante potentia1 and then to return with all the promise and glory to his ever glorious name1 8for whom are all things40 ,there is none but they will allow ,god some government in the world4 ,some would have him as a king1 commanding and doing all by deputies and substitutes4 ,some would have his influence general1 like the sun's upon sublunary things1 but how shallow are all men's thoughts in regard of that which is8 ,god has prepared1 indeed1 his throne in the heavens4 ,that is true1 that his glory doth manifest itself in some strange and majestic manner above1 but the whole tenor of ,scripture shows that he is not shut up in heaven1 but that he immediately cares for1 governs1 and disposes all things in the world1 for his kingdom is over all4 ,it is the weakness of kings1 not their glory1 that they have need of deputies1 it is his glory1 not baseness1 to look to the meanest of his creatures4 ,it is a poor resemblance and empty shadow that kings have of him1 he rules in the kingdoms of men1 and to him belongs the dominion and the glory4 ,he deserves the name of a king1 whose beck heaven and earth obey4 ,can a king command that the sea flow not8 ,can a parliament act and ordain that the sun rise not8 ,or will these obey them8 ,yet at his decree and command the sun is dark1 the sea stands still1 the mountains tremble2 8at thy rebuke the sea fled40 ,alas6 what do we mean that we look upon creatures1 and act ourselves as if we were independent in our being and moving8 ,how many things fall out and you call them casual and attribute them to fortune8 ,how many things do the world gaze upon1 think upon1 and discourse upon1 and yet not one thought1 one word of ,god all the time8 ,what more contingent than the falling of a sparrow on the ground8 ,and yet even that is not unexpected to him1 but it flows from his will and counsel4 ,what less taken notice of or known than the hairs of your head8 ,yet these are particularly numbered by him1 and so that no power in the world can add to them or diminish from them without his counsel4 ,o what would the belief of this do to raise our hearts to suitable thoughts of ,god above the creatures1 to increase the fear1 faith1 and love of ,god1 and to abate from our fear of men1 and our vain and unprofitable cares and perplexities8 ,how would you look upon the affairs of men1--the counsels1 contrivances1 endeavours1 and successes of men1--when they are turning things upside down1 and plotting the ruin of his people1 and establishing themselves alone in the earth8 ,what would you think of all these revolutions at this time8 ,many souls are astonished at them1 and stand gazing at what is done and to be done4 ,and this is the very language of your spirits and ways4 ,the ,lord hath forsaken the earth1 the ,lord seeth not4 ,this is the language of our parliaments and people4 ,they do imagine that they are doing their own business and making all sure for themselves4 ,but1 ,o what would a soul think that could escape above them all1 and arise up to the first wheel of present motions6 ,a soul that did stand upon the exalted tower of the word of ,god1 and looked off it by the prospect of faith1 would presently discover the circle in which all these wanderings and changes are confined1 and see men1 states1 armies1 nations1 and all of them doing nothing but turning about in a round1 as a horse in a mill1 from ,god's eternal purpose1 by his almighty power1 to his unspeakable glory4 ,you might behold all these extravagant motions of the creatures1 inclosed within those limits1 that they must begin here1 and end here1 though themselves are so beastly that they neither know of whom nor for whom their counsels and actions are4 ,certainly1 ,satan cannot break without this compass1 to serve his own humour4 ,principalities and powers cannot do it4 ,if they will not glorify him1 he shall glorify himself by them1 and upon them4 ,lecture ,,xxi4 ,of ,the ,first ,covenant ,made ,with ,man ,gen4 ii4 #ag4--8;,but of the tree of the knowledge of good and evil1 thou shall not eat of it1 for in the day that thou eatest thereof1 thou shalt surely die40--,gen4 i4 #bf4--8;,and ,god said1 ,let us make man in our image1 after our likeness4 ,and let them have dominion over the fish of the sea1 and over the fowl of the air1 and over the cattle1 and over all the earth1 and over every creeping thing that creepeth upon the earth40 ,the state wherein man was created at first1 you heard was exceeding good1--all things very good1 and he best of all1 the choicest external and visible piece of ,god's workmanship1 made according to the most excellent pattern1--8after our image40 ,though it be a double misery to be once happy1 yet seeing the knowledge of our misery is1 by the grace of ,god1 made the entry to a new happiness1 it is most necessary to take a view of what man once was1 that we may be more sensible of what he now is4 ,you may take up this image and likeness in three branches4 ,first1 there was a sweet conformity of the soul in its understanding1 will1 and affections unto ,god's holiness and light1--a beautiful light in the mind1 derived from that fountain-light1 by which ,adam did exactly know both divine and natural things4 ,what a great difference doth yet appear between a learned man and an ignorant rude person1 though it be but in relation to natural things6 ,the one is but like a beast in comparison of the other4 ,o how much more was there between ,adam's knowledge and that of the most learned6 ,the highest advancement of art and industry in this life reaches no further than to a learned ignorance of the mysteries in the works of ,god1 and yet there is a wonderful satisfaction to the mind in it4 ,but how much sweet complacency hath ,adam had1 whose heart was so enlarged as to know both things higher and lower1 their natures1 properties1 and virtues1 and several operations6 ,no doubt could trouble him1 no difficulty vex him1 no controversy or question perplex him1 but above all1 the knowledge of that glorious and eternal ,being1 that gave him a being1 and infused such a spirit into him1--the beholding of such infinite treasures of wisdom1 and goodness1 and power in him1 what an amiable and refreshful sight would it be1 when there was no cloud of sin and ignorance to interpose and eclipse the full enjoyment of that uncreated light6 ,when the aspect of the sun makes the moon so glorious and beautiful1 what may you conceive of ,adam's soul framed with a capacity to receive light immediately from ,god's countenance6 ,how fair and beautiful would that soul be1 until the dark cloud of sin did interpose itself6 ,then consider1 what a beautiful rectitude and uprightness1 what a comely order and subordination would ensue upon this light1 and make his will and affections wonderfully good 8,god made man upright10 ,eccles4 vii4 #bi4 ,there was no thraw7#aeb7 or crack in all1--all the powers of the soul bending upright towards that ,fountain of all goodness4 ,now the soul is crooked and bends downward towards those base earthly things that are the abasement of the soul1 then it looked upright towards ,god1--had no appetite1 no delight but in him and his fulness1 and had the moon or changeable world under its feet4 ,there was a beauty of holiness and righteousness which were the colours that did perfect and adorn those lineaments of the image of ,god which knowledge did draw in the soul4 8,he was a burning and a shining light10 may be truly said of ,adam1 who had as much life as light1 as much delight in ,god as knowledge of him4 ,this was the right constitution and disposition of man1--his head lifted up in holiness and love towards ,god1 his arms stretched out in righteousness and equity towards man and all the affections of the man under their command1 they could not trouble this sea with any tempest1 because they were under a powerful commander1 who kept them under such awe and obedience as the centurion his servants--saying to one1 ,go1 and he goeth1 and to another1 ,come1 and he cometh1 sending out love one way1 holy hatred another way4 ,these were as wings to the bird to flee upon1 as wheels to the chariot to run upon1 though now it be turned just contrary1 that the chariot draws the coachman1 because the motion is downward4 ,there could be no motion in an upright man's soul till the holy and righteous will gave out a sentence upon it4 ,that was the primum mobile which was turned about itself by such an intelligentia as the understanding4 ,and so it was in ,christ1--affection could not move him1 but he did move his own affections1 he troubled himself4 ,in us the servant rides on horses1 and the prince walks on foot1 even as in a distempered society1 the laws and ordinances proceed by an unnatural way from the violence of unruly subjects usurping over their masters4 ,holy and righteous man could both raise up his affections1 and compose them again1 they were under such nurture and discipline4 ,he could have said1 ,hitherto1 and no further1 in which there was some resemblance of ,god ruling the raging and unruly sea4 ,but now1 if once they get entry into our city1 they are more powerful than the governor1 and will not take laws from him1 but give him rather4 ,when we have given way to our passions1 they do next what they please1 not what we permit4 ,next his excellency consisted in such an immunity and freedom from all fear of misery and danger1 from all touch of sorrow or pain1 and did enjoy such a holy complacency and delight in his own estate1 as made him completely happy4 ,in this he was like ,god4 ,this is his blessedness1 that he is absolutely well pleased in himself1 that he is without the reach of fear and danger1 that none can impair it1 none can match it4 8,i am ,god and none else10 that is sufficiency of delight to know himself1 and his own sufficiency4 ,indeed1 man was made changeable1 mutably good1 that in this he might know ,god was above him1 and so might have ground of watchfulness and dependence upon him for continuance of his happiness who made him happy4 ,but being made so upright1 no disquieting fear nor perplexing care could trouble him4 ,then lastly1 if you add unto this1 holy satisfaction with his own state and freedom1 the dominion and sovereignty he had over the creatures as a consequent flowing from that image1 you may imagine what a happy creature he was4 ,whatsoever contentment or satisfaction the creatures could afford1 all of them willingly and pleasantly would concur to bestow it upon man1 without his care or toil1 as if they had accounted it then happiness to serve him4 ,what more excellent than this order8 ,man counting it his happiness and delight to serve ,god and creatures esteeming it their happiness to serve man1 all things running towards him with all their goodness1 as to a common centre1 and he returning all to ,god1 from whence they did immediately flow4 ,thus1 besides the fulness and riches of ,god's goodness immediately conferred upon man1 he was enriched with all the store and goodness that the earth was full of4 ,god having made man thus and furnished him after this manner1 he gave him a law1 and then he made a covenant with him4 ,there was a law first imprinted into ,adam1 and then a law prescribed unto him4 ,there was a law written in his heart1 the remainder of which ,paul saith makes the ,gentiles 8inexcusable10 but it was perfectly drawn in him4 ,all the principles and notions of good and evil were exactly drawn in it4 ,he had a natural discerning of them1 and a natural inclination to all good1 and aversion from all evil1 as there is a kind of law imposed by ,god upon other creatures1 which they constantly keep and do not swerve from1 even his decree and commandment1 to the obedience of which they are composed and framed4 ,the sea hath a law and command to flow and ebb1 and it is that command that breaks its proud waves on the sand1 when they threaten to overflow mountains4 ,the beasts obey a law1 written in their natures1 of eating and drinking1 of satisfying their senses1 and every one hath its several instinct and propension to several operations1 so ,god gave a more noble instinct unto man1 suitable to his reasonable soul1--an instinct and impulse to please ,god1 in such duties of holiness and righteousness1 a sympathy with such ways of integrity and godliness1 and an innate antipathy against such ways as were displeasing to him or dishonourable to the creature4 ,there is a kind of comeliness and sweet harmony and proportion between such works1 as the love of ,god and man1 the use of all for his glory1 of whom all things are1 and man's reasonable being4 ,such a thing doth suit and become it4 ,again1 other things1 as the hatred of ,god and men1 neglect and forgetfulness of him1 drunkenness and abasing lusts of that kind1 do disagree1 and are indecent to it4 ,o how happy was ,adam1 when holiness and righteousness were not written on tables of stone1 but on his heart1 and when there was no need of external persuasion1 but there was an inward impulse1 inclining him strongly1 and laying a kind of sweet necessity upon him to that which was both his duty to ,god and men and his own dignity and privilege6 ,this was1 no question1 the very beauty of his soul--to be not only under a law proper and peculiar to himself1 but to be inwardly framed and moulded to it--to be a living law unto himself4 ,but besides this inward imprinted law of holiness and righteousness1 which did without more rules direct and determine him to that which is in itself good1 it pleased the ,lord to prescribe and impose a positive law unto him1 to command him abstinence from a thing neither good nor evil1 but indifferent1 and such a thing as of itself he might have done as well as made use of any other creature4 ,there was no difference between the fruit which was discharged him1 and the fruit of the rest of the garden1 there was nothing in it did require abstinence1 and nothing in him either4 ,yet for most wise and holy ends1 the ,lord enjoins him to abstain from that fruit1 and puts an act of restraint upon him1 to abridge his liberty in that which might prove his obedience1 and not hinder his happiness1 or diminish it1 because he furnished him abundantly beside4 ,you may perceive two reasons of it4 ,one is1 that the sovereign power and dominion of ,god over all men1 may be more eminently held forth1 and that visibly in such a symbol and sign4 ,he who put man in such a well furnished house1 and placed him in a plentiful and fruitful garden1 reserves one tree1 8thou shalt not eat thereof10 to let ,adam see and know1 that he is the sovereign owner of all things1 and that his dominion over the creatures and their service unto him1 was not so much for any natural prerogative of man above them1 as out of divine bounty and indulgence1 because he had chosen a creature to himself to beautify and make happy4 ,this was a standing visible testimony1 to bring man continually to remembrance of his sovereignty1 that being thus far exalted above other creatures1 he might know himself to be under his ,creator1 and that he was infinitely above him1 that he might remember his own homage and subjection to ,god1 whenever he looked upon his dominion over the creatures4 ,and truly in other natural duties which an inward principle and instinct drives unto1 the suitableness and conveniency or beauty of the thing doth often preponderate1 and might make man to observe them without so much regard of the will and pleasure of the ,most ,high4 ,but in this the ,lord would have no other reason of obedience to appear but his own absolute will and pleasure1 to teach all men to consider in their actings rather the will of the commander than the goodness or use of the thing commanded4 ,and then1 for this reason1 it was enjoined to make a more exact trial1 and to take a more ample proof of ,adam's obedience4 ,oftentimes we do things commanded of ,god1 but upon what ground or motive8 ,because our own interest lies in them1--because there is an inward weight and pondus of affection pressing us to them4 ,the ,lord commands the mutual duties between parents and children1 between man and wife1 between friends1 duties of self-preservation and defence1 and such like1 and many are very exact and diligent in performing these1 but from what principle8 ,it is easy to discern4 ,not because they are commanded of ,god1--not so much as a thought of that for the most part1--but because of an inward and natural inclination of affection towards ourselves and our relations1 which is like an instinct and an impulse driving us to those duties4 ,and truly we may say1 it is the goodness and bounty of the ,lord that hath conjoined in most parts of commanded duties our own interest and advantage1 our own inclination and propension with his authority1 or else the toil and pain of them would overbalance the weight of his authority4 ,now then1 in such duties as are already imprinted on man's heart1 and consonant to his own reason1 there cannot be a clear proof of obedience to ,god's will4 ,the pure and naked nature of obedience doth not so clearly shine forth in the observation of these4 ,it is no great trial of the creature's subjection of its will to his supreme will1 when there are so many reasons besides his will1 which may incline man's will unto it4 ,but here1 in a matter in itself pleasant to the senses1 unto which he had a natural inclination1 the ,lord interposes himself by a command of restraint1 to take full probation whether man would submit to his good pleasure merely for itself1 or whether he would obey merely because ,god commands4 ,and indeed in such like duties as have no commendation but from the will and authority of the lawgiver1 it will appear whether man's obedience be pure and simple obedience1 and whether men love obedience for itself alone1 or for other reasons4 ,therefore the ,lord saith1 ,obedience is better than sacrifice1 and disobedience is rebellion4 ,suppose1 in such things as can neither hurt us nor help us1 ,god put a restraint upon us--though obedience may be of less worth than in other more substantial things1 yet disobedience in such easy matters is most heinous1 because it proclaims open rebellion against ,god4 ,if it be light and easy1 it is more easily obeyed1 and the more sin and wickedness in disobeying2 and therefore is ,adam's sin called 8disobedience0 in a signal manner1 7,rom4 v4 #ai17 because1 by refusing such a small point of homage and subjection1 he did cast off ,god's power and authority over him1 and would not acknowledge him for his superior4 ,this should teach us1 who believe the repairing of that image by ,jesus ,christ1 to study such a respect and reverence to ,god's holy will as to do all things without more asking why it is so4 ,if we once know what it is1 there is no more question to be asked4 ,of creatures we must inquire a quare after a quid1--a why1 after we know what their will is4 ,but ,christians should have their wills so subdued unto ,god's1 that though no profit nor advantage were to redound by obedience1 though it were in things repugnant and cross to our inclination and humour1 yet we should serve and obey him as a testimony of our homage and subjection to him4 ,and till we learn this1 and be more abstracted from our own interests in the ways of obedience1 even from the interests of peace1 and comfort1 and liberty1 we do not obey him because he commands1 but for our own sakes4 ,it is the practice of ,antinomians1 and contrary to true godliness1 to look upon the law of ,god as the creature's bondage1 as most of us do in our walking4 ,a ,christian1 in whom the image of ,god is renewed according to righteousness and holiness1 should esteem subjection and conformity to a law1 and to the will of ,god1 his only true liberty1 yea1 the very beauty of the soul2 and never is a soul advanced in conformity to ,god1 till this be its delight1 not a burden or task4 ,lecture ,,xxii4 ,of ,the ,first ,covenant4 ,gal4 iii4 #ab4--8,the law is not of faith2 but the man that doeth them shall live in them40--,gen4 ii4 #ag4--8;,but of the tree of the knowledge of good and evil1 thou shalt not eat of it2 for in the day that thou eatest thereof1 thou shalt surely die40 ,the ,lord made all things for himself1 to show forth the glory of his name2 and man in a more eminent and special manner1 for more eminent manifestations of himself2 therefore all his dealings towards men1 whether righteous or sinful1 do declare the glory of ,god4 ,particularly1 in reference to the present purpose1 he resolved to manifest two shining properties1--his sovereignty and goodness4 ,his sovereignty is showed1 in giving out a law and command to the creature2 and his goodness is manifested in making a covenant with his creature2 as here you see the terms of a covenant1 a duty required1 and a promise made1 and1 in case of failing1 a threatening conformed to the promise4 ,he might have required obedience simply1 as the ,lord and sovereign owner of the being and operations of the creatures2 and that was enough of obligation to bind all flesh1 that the ,creator is lawgiver1 that he who gives a being doth set bounds and limits to the exercise and use of that being4 ,but it pleased the ,lord1 in his infinite goodness and love1 to add a promise and threatening to that law and command1 and so turns it to the nature of a voluntary covenant and agreement1 whereby he doth mitigate and sweeten his authority and power1 and condescends so low to man as to take on himself a greater obligation than he puts upon man1 8,do this1 and thou shalt live40 ,he might then1 out of his absoluteness and power1 have required at the creature's hand any terms he pleased1 even the hardest which could be imagined1 and yet no injustice in him4 ,he might have put laws on men to restrain all their natural liberty1 and in every thing1 to proclaim nothing but his own supremacy4 ,but ,o what goodness and condescension is even in the very matter of the law2 and then in the manner of prescribing it with a promise6 ,in the matter1 so just and equitable to convince all men's consciences1 yea1 even engraven on their hearts1 that he lays not many burdens on1 but what men's consciences must lay on themselves2 that there is nothing in it all1 when summed up1 harder than this1--love ,god most of all1 and thy neighbour as thyself1 which all men must proclaim to be due1 though it had not been required2 and but one precept added by his mere will1 which yet was so easy a thing1 as it was a wonder the ,lord of all put no other conditions on the creatures4 ,and then for the manner2 that it is propounded covenant-wise1 with a promise1 not to expect the creature's consent--for it did not depend on his acceptation1 he being bound to accept any terms his ,lord propounded--but because the matter and all was so equitable1 and the conditions so ample1 that if it had been propounded to any rational man1 he would have consented with an admiration at ,god's goodness4 ,indeed1 if we speak strictly1 there cannot be a proper covenant between ,god and man1--there is such an infinite distance between such unequal parties1 our obedience and performance being absolutely in his power4 ,we cannot promise it as our own1 and it being but our duty1 we cannot crave or expect a reward in justice1 neither can he owe any thing to the creature4 ,yet it pleased his majesty to propound it in these terms1 and to stoop so low unto men's capacities1 and1 as it were1 come off the throne of his sovereignty1 both to require such duties of men1 and to promise unto them such a free reward4 ,and the reasons of this may be plain upon ,god's part and upon ours4 ,in such dealing1 he consulted his own glory1 and man's good4 ,his own glory1 ,i say1 is manifested in it1 and chiefly the glory of his goodness and love1 that the ,most ,high comes down so low as to article with his own footstool1 that he changes his absolute right into a moderate and temperate government1 and tempers his lordly and truly monarchical power by such a commixture of gentleness and goodness1 in requiring nothing but what man behoved to call reasonable and due1 and in promising so much as no creature could challenge any title to it4 ,when the law was promulgated1 8,do this10 eat not of this tree1 ,adam's conscience behoved to say1 8,amen1 ,lord2 all is due1 all the reason in the world for it40 ,but when the promise is added1 and the trumpet sounds longer1 8,thou shalt live60 ,o more than reason1 more than is due1 must his conscience say6 ,it was reason1 that the most high ,lord should use his footstool as his footstool1 and set his servant in the place of a servant1 and so keep distance from him4 ,but how strange is it that he humbles himself to make friendship with man1 to assume him in a kind of familiarity and equality8 ,and this ,christ is not forgetful of4 ,when he restores men1 he puts them in all their former dignities2 8,i call you not servants but friends40 ,next1 his wisdom doth appear in this1 that when he had made a reasonable creature1 he takes a way of dealing1 suitable to his nature1 to bring forth willing and free obedience by the persuasion of such a reward1 and the terror of such a punishment4 ,he most wisely did enclose the will of man1 as it were1 on both sides1 with hedges of punishment and reward1 which might have been a sufficient defence or guard against all the irruptions of contrary persuasions1 that man might continue in obedience1 and that when he went to the right hand or left1 he might be kept in1 by the hope of such an ample promise1 and the fear of such a dreadful threatening4 ,but then the righteousness of ,god doth appear in this2 for there is nothing doth more illustrate the justice of the judge1 than when the malefactor hath before consented to such a punishment in case of transgression1 when the law is confirmed by the consent and approbation of man4 ,now he has man subscribing already to his judgment1 and so all the world must stop their mouth and become guilty in case of transgression of such a righteous command after such warning4 ,but1 in the next place1 it is no less for man's good4 ,what an honour and dignity was put upon man1 when he was taken into friendship with ,god6 ,to be in covenant of friendship with a king1 ,o what a dignity is it accounted6 ,and some do account it a great privilege to be in company1 and converse with some eminent and great person4 ,but may not men say with the ,psalmist1 ,lord1 8what is man that thou art mindful of him1 or the son of man that thou visitest him80 ,psal4 viii4 ,again1 what way more fit and suitable to stir up and constrain ,adam unto a willing and constant obedience1 when he had the encouragement of such a gracious reward1 and the determent of such a fearful punishment8 ,between these two banks might the silver streams of obedience have run for ever without breaking over4 ,he was bound to all1 though nothing had been promised4 ,but then to have such a hope1 what spirits might it add to him8 ,the ,lord had been free1 upon man's obedience1 either to continue him his happy estate1 or to denude him of it1 or to annihilate him4 ,there was no obligation lying on him4 ,but now1 what confirmation might man have by looking upon the certain recompense of reward--when ,god brings himself freely under an obligation of a promise1 and so ascertains it to his soul1 which he could never have dreamed of1 and gives him liberty to challenge him upon his faithfulness to perform it6 ,and then1 lastly1 ,there was no way so fit to commend ,god1 and sweeten him unto his soul as this4 ,adam knew that his goodness could not extend to ,god2 that his righteousness could not help him1 nor his wickedness hurt him1 and so could expect nothing from his exact obedience4 ,but now1 when ,god's goodness doth so overflow upon the creature1 and the ,lord takes pleasure to communicate himself to make others happy1 though he had need of none1 ,o how must it engage the heart of man to a delightful remembrance1 and converse with that ,god6 ,as his authority should imprint reverence1 so his goodness thus manifested should engrave confidence4 ,and thus the life of man was not only a life of obedience1 but a life of pleasure and delight2 not only a holy1 but a happy life1 yea1 happy in holiness4 ,now1 as it was ,paul's great business in preaching1 to ride marches between the covenant of grace1 and the covenant of works1--to take men off that old broken ship to this sure plank of grace that is offered by ,jesus ,christ to drowning souls1--so it would be our great work to show unto you the nature of this covenant1 and the terms thereof1 that you may henceforth find and know that salvation to be now impossible by the law which so many seek in it4 ,we have no errand to speak of the first ,adam1 but the better to lead you to the second4 ,our life was once in the first1 but he lost himself and us both2 but the second1 by losing himself1 saves both4 ,we have nothing to do to speak of the first covenant1 but that we may lead you1 or pursue you rather to the second1 established on better terms and better promises4 ,the terms of this covenant are1--,do this and live4 ,perfect obedience without one jot of failing or falling1--an entire and universal accomplishment of the whole will of ,god1--that is the duty required of man4 ,there is no latitude left in the bargain to admit endeavours instead of performance1 or desire instead of duty4 ,there is no place for repentance here4 ,if a man fail in one point1 he falls from the whole promise2 by the tenor of this bargain1 there is no hope of recovery4 ,if you would have the duty in a word1 it is a love of ,god with all our heart and soul1 and our neighbour as ourselves2 and that testified and verified in all duties and offices of obedience to ,god1 and love to men1 without the least mixture of sin and infirmity4 ,now1 the promise on ,god's part is indeed larger than that duty1 not only because undeserved1 but even in the matter of it1 it is so abundant1--life1 eternal life1 continuance in a happy estate4 ,there is a threatening added1 8,in the day thou eatest thou shalt surely die20 that is1 thou shalt become a mortal and miserable creature1 subject to misery here and hereafter2 which is more pressingly set down in that word1 8,cursed is he that abideth not in all things written in the law to do them40 ,it is very peremptory2 that men dream not of escaping wrath when they break but in one1 suppose they did abide in all the rest4 ,cursed is every man from the highest to the lowest2 the ,lord ,almighty is engaged against him4 ,his countenance1 his power is against him1 to destroy him and make him miserable4 ,whoever doth fail but in one jot of the commands1 he shall not only fall from that blessed condition freely promised1 but lose all that he already possessed1 fall from that image of ,god1 dominion over the creatures1 and incur1 instead of that possessed and expected happiness1 misery here on soul and body1 in pains1 sicknesses1 troubles1 griefs1 c41 and eternal misery on both1 without measure1 hereafter1--8eternal destruction from the presence of the ,lord1 and the glory of his power40 ,now1 8the law is not of faith10 saith the apostle4 ,this opens up the nature of the bargain2 and the opposition between the present covenant and that which is made with lost sinners with a ,mediator4 ,this covenant is called1 of works1 8,do this1 and live20 to him that worketh is the promise made1 though freely too4 ,it is grace1 that once a reward should be promised to obedience2 but having once resolved to give it1 herein justice appears in an equal and uniform distribution of the reward1 according to works2 so that where there is an equality of works there shall be an equality of reward1 and no difference put between persons equal2 which is the very freedom of the covenant of grace1 that it passes over all such considerations1 and deals equally in mercy with unequal sinners1 and unequally1 it may be1 with them that are equal in nature4 ,you may ask1 was not ,adam to believe in ,god and did not the law require faith8 ,i answer1 ,christ distinguishes a twofold faith3 8,you believe in ,god1 believe also in me40 ,no question he was called to believe in ,god the creator of the world1 and that in a threefold consideration4 ,first1 to depend on ,god the self-being and fountain-good4 ,his own goodness was but a flux and emanation from that ,sun of ,righteousness1 and so was to be perpetuated by constant abiding in his sight4 ,the interposition of man's self between him and ,god did soon bring on this eternal night of darkness4 ,nature might have taught him to live in him in whom he had life and being and motion1 and to forget and look over his own perfections as evanishing shadows4 ,but this quickly extinguished his life1 when he began to live in himself4 ,next1 he was obliged to believe ,god's word1 both threatening and promise1 and to have these constantly in his view4 ,and certainly1 if he had kept in his serious consideration1 the inestimable blessing of life promised1 and the fearful curse of death threatened1--if he had not been induced first to doubt1 and then to deny the truth and reality of these1--he had not attempted such a desperate rebellion against the ,lord4 ,then1 thirdly1 he was to believe and persuade himself of the ,lord's fatherly love1 and that the ,lord was well-pleased with his obedience2 and this faith would certainly beget much peace and quietness in his mind1 and also constrain him to love him1 and live to him who loved him1 and gave him life and happiness out of love4 ,yet this holds true that the apostle saith1 8the law is not of faith10 to wit1 in a ,mediator and ,redeemer4 ,it was a bond of immediate friendship2 there needed none to mediate between ,god and man2 there needed no reconciler where there was no odds nor distance4 ,but the gospel is of faith in a ,mediator2 it is the soul plighting its hope upon ,jesus ,christ in its desperate necessity1 and so supposes man sinful and miserable in himself1 and in his own sense too1 and so putting over his weight and burden upon one whom ,god hath made mighty to save4 ,the law is not of faith1 but of perfect works1--a watch-word brought in of purpose to bring men off their hankering after a broken and desperate covenant4 ,it admits no repentance1 it speaks of no pardon1 it declares no cautioner or redeemer4 ,there is nothing to be expected1 according to the tenor of that covenant1 but wrath from heaven2 either personal obedience in all1 or personal punishment for ever4 ,that is the very terms of it1 and it knows no other thing4 ,either bring complete righteousness and holiness to the promise of life1 or expect nothing but death4 ,this may be a sad meditation to us1 to stand and look back to our former estate1 and compare it with that into which we are fallen4 ,that image we spoke of1 is defaced and blotted out1 which was the glory of the creation2 and now there is nothing so monstrous1 so deformed in the world as man4 ,the corruption of the best things is always worst2 the ruins of the most noble creature are most ruinous2 the spot of the soul most abominable4 ,we are nothing but a mass of darkness1 ignorance1 error1 inordinate lust2 nothing but confusion1 disorder1 and distempers in the soul1 and in the conversation of men2 and1 in sum1 that blessed bond of friendship with ,god broken1 discord and enmity entered upon our side and separated us from ,god1 and so we can expect nothing from that first covenant but the curse and wrath threatened4 8,by one man's disobedience0 sin entered upon all1 8and death by sin20 because in that agreement ,adam was a common person representing us1 and thus are all men once subject to ,god's judgment1 and come short of the glory of ,god1 fallen from life into a state of death1 and1 for any thing that could be expected1 irrecoverably4 ,but it hath pleased the ,lord1 in his infinite mercy1 to make a better covenant in ,christ his ,son1 that1 what was impossible to the law1 by reason of our weakness and wickedness1 his ,son1 sent in the flesh1 condemned for sin1 might accomplish1 ,rom4 viii4 #c4 ,there is some comfort yet after this2 that covenant was not the last1 and that sentence was not irrevocable4 ,he makes a new transaction1 lays the iniquity of his elect upon ,christ1 and puts the curse upon his shoulders which was due to them4 ,justice cannot admit the abrogation of the law1 but mercy pleads for a temperament of it4 ,and thus the ,lord dispenses with personal satisfaction1 which in rigour he might have craved2 and finds out a ransom1 admits another satisfaction in their name4 ,and in the name of that ,cautioner and ,redeemer is salvation preached upon better terms3 ,believe and thou shalt be saved1 ,rom4 x4 #i4 ,thou lost and undone sinner1 whoever thou art1 that findest thyself guilty before ,god1 and that thou canst not stand in judgment by the former covenant1--thou who hast no personal righteousness1 and trustest in none1--come here1 embrace the righteousness of thy ,cautioner1--receive him1 and rest on him1 and thou shalt be saved4 ,lecture ,,xxiii4 ,of ,the ,state ,wherein ,man ,was ,created1 ,and ,how ,the ,image ,of ,god ,is ,defaced4 ,eccl4 vii4 #bi4--8,lo1 this only have ,i found1 that ,god hath made man upright2 but they have sought out many inventions40 ,the one half of true religion consists in the knowledge of ourselves1 the other half in the knowledge of ,god2 and whatever besides this men study to know and apply their hearts unto1 it is vain and impertinent1 and like meddling in other men's matters1 neglecting our own1 if we do not give our minds to the search of these4 ,all of us must needs grant this in the general1 that it is an idle and unprofitable wandering abroad1 to be carried forth to the knowledge and use of other things1 and in the mean time to be strangers to ourselves1 with whom we should be most acquainted4 ,if any man was diligent and earnest in the inquiry and use of the things in the world1 ,solomon was4 ,he applied his heart to seek out wisdom1 and what satisfaction was in the knowledge of all things natural2 and in this he attained a great degree beyond all other men4 ,yet he pronounces of it all after experience and trial1 that 8this also is vanity and vexation of spirit10--not only empty and unprofitable1 and not conducing to that true blessedness he sought after1--but hurtful and destructive1 nothing but grief and sorrow in it4 ,after he had proved all1 with a resolution to be wise1 yet it was far from him2 8,i said1 ,i will be wise1 but it was far from me10 ver4 #bc4 ,and therefore1 after long wandering abroad1 he returns at length home to himself1 to know the estate of mankind4 8,lo1 this only have ,i found1 that ,god hath made man upright2 but they have sought out many inventions40 ,when ,i have searched all other things1 and found many things by search1 yet1 says he1 what doth it all concern me1 when ,i am ignorant of myself8 ,there is one thing concerns me more than all1--to know the original of man1 what he once was made1 and to know how far he is departed from his original4 ,this only ,i have found profitable to men3 and as the entry and preparation to that blessedness ,i inquire for1--to have the true discovery of our misery4 ,there are two things1 then1 concerning man1 that you have to search and to know2 and that not in a trifling or curious manner1 as if you had no other end in it but to know it as men do in other things1 but in a serious and earnest way1 as in a matter of so much concernment to our eternal well-being4 ,in things that relate particularly to ourselves1 we labour to know them for some advantage besides the knowing of them1 even though they be but small and lower things2 how much more should we propose this unto ourselves in the search and examination of our own estate1 not merely to know such a thing1 but so to know it that we may be stirred up and provoked in the sense of it to look after the remedy that ,god holds forth4 ,there are two things that you have to know1--what man once was made1 and how he is now unmade2 how happy once1 and how miserable now4 ,and answerable to these two1 are branches of the text3 8,god made man upright20 that he was once2 8and they have sought out many inventions20 not being contented with that blessedness they were created into1 by catching at a higher estate of wisdom1 have fallen down into a gulf of misery2 as the man that gazed on the stars above him1 and did not take notice of the pit under his feet till he fell into it2 and thus man is now4 ,so you have a short account of the two estates of men2 of the estate of grace and righteousness without sin1 and the estate of sin and misery without grace4 ,you have the true story of man from the creation unto his present condition2 but all the matter is to have the lively sense of this upon our hearts4 ,i had rather that we went home bewailing our loss1 and lamenting our misery1 and longing for the recovery of that blessedness1 than that we went out with the exact memory of all that is spoken1 and could repeat it again4 8,god made man upright40 ,at his first moulding1 the ,lord showed excellent art and wisdom1 and goodness too4 ,man did come forth from under his hand in the first edition very glorious1 to show what he could do2 upright1 that is1 all right and very exactly conformed to the noble and high pattern1--endued with divine wisdom1 such as might direct him to true happiness1--and furnished with a divine willingness to follow that direction4 ,the command was not above his head as a rod1 but within his heart as a natural instinct4 ,all that was within him was comely and beautiful2 for that glorious light that shined upon him1 having life and love with it1 produced a sweet harmony in the soul4 ,he knew his duty1 and loved it1 and was able to perform it4 ,o how much is in this one word 8upright60 ,not only sincerity and integrity in the soul1 but perfection of all the degrees and parts2 no part of holiness wanting1 and no measure of those parts2 no mixture of darkness or ignorance1--no mixture of indisposition or unwillingness4 ,godliness was sweet and not laborious4 ,the love of ,god1 possessing the heart1 did conform all within and without to the will of ,god2 and ,o how beautiful was that conformity6 ,and that love of ,god1 the fountain-being1 did send forth1 as a stream1 love and good-will to all things1 as they did partake of ,god's image2 and so holiness towards ,god did beget righteousness towards men1 and made men to partake of one another's happiness4 ,this is a survey of him in his integrity as ,god made him1 but there follows a sad 8but10--a sad and woful exception1--8but they have sought many inventions40 ,we cannot look upon that glorious estate whereunto man was made1 but straightway we must turn our eyes upon that misery into which he hath plunged himself1 and be the more affected with it1 that it was once otherwise4 ,it is misery in a high degree to have been once happy4 ,this most of all aggravates our misery1 and may increase the sense of it1 that such man once was1 and such we might have been1 if we had not destroyed ourselves4 ,who can look upon these ruins1 and refrain mourning8 ,it is said1 that those who saw the glory of the first temple1 wept when they beheld the second1 because it was not answerable to it in magnificence and glory2 so1 ,i say1 it might occasion much sadness and grief1 even to the children of ,god1 in whom that image is in part repaired1 and that by a second creation1 to think how much more happy and blessed man once was1 who had grace and holiness without sin4 ,but certainly1 it should and must be at first1 before this image be restored1 the bitter lamentation of a soul1 to look upon itself wholly ruinous and defaced1 in the view of that glorious stately fabric which once was made4 ,how lamentable a sight is it to behold the first temple demolished1 or the first creation defaced1 and the second not yet begun in many souls1 the foundation-stone not yet laid6 ,it was a sad and doleful invention which ,satan inspired at first into man's heart1 to go about to find out another happiness1--to seek how to be wise as ,god1 an invention that did proceed from hell1--how to know evil experimentally and practically by doing it6 ,that invention hath invented and found out all the sin and misery under which the world groans4 ,it is a poor invention to devise misery and torment to the creature4 ,this was the height of folly and madness1 for a happy creature to invent how to make itself miserable and all others4 ,indeed1 he intended another thing--to be more happy1 but pride and ambition got a deserved fall1 the result of all is sin and misery4 ,and now from the first devilish invention1 the heart of man is possessed with a multitude of vain imaginations4 ,man is now become vain in his imaginations1 and his foolish heart is darkened4 ,that divine wisdom he was endued withal is eclipsed1 for it was a ray of ,god's countenance1 and now he is left wholly in the dark without a guide1 without a director or leader4 ,he is turned out of the path of holiness1 and so of happiness4 ,a night of gross darkness and blindness is come on1 and the way is full of pits and snares1 and the end of it is at best eternal misery4 ,and there is no lamp1 no light to shine on it1 to show him either the misery that he is posting unto1 or the happiness that he is fleeing from4 ,there is nothing within him sufficient to direct his way to blessedness1 and nothing willing or able to follow such a direction4 ,and thus man is left to the invention and counsel of his own desperately wicked and deceitful heart1 and that is above all plagues1 to be given up to a reprobate mind4 ,he is now left to such a tutor and guider1 and it is full of inventions indeed4 ,but they are all in vain1 that is1 all of them insufficient for this great purpose4 ,all of them cannot make one hair that is black1 white1 much less redeem the soul4 ,but besides1 they are destructive4 ,they pretend to deliver1 but they destroy4 ,a desperate wicked heart imagineth evil continually1 evil against ,god1 and evil to our own souls4 ,and a deceitful heart smooths over the evil1 and presents it under another notion1 and so1 under pretence of a friend1 it is the greatest enemy a man hath1--a bosom-enemy4 ,all men's inventions1 thoughts1 cogitations1 projects1 and endeavours1 what do they tend to but to the satisfaction of their lusts1--either the lusts of the mind1 as ambition1 pride1 avarice1 passion1 revenge1 and such like1--or the lust of the body1 as pleasure to the ears and eyes1 and to the flesh8 ,man was made with an upright soul1 with a dominion over that brutish part1 more like angels1 but now1 all his invention runs upon that base and beastly part1 how to adorn it1 how to beautify it1 how to satisfy it1 and for this his soul must be a drudge and slave4 ,and if men rise up to any thoughts of a higher life1 yet what is it for1 but to magnify and exalt the flesh--to seek an excellency within1 which is lost1 and so to satisfy the pride and self-love of the heart4 ,if any man comes this length1 as to apprehend some misery1 yet how vain are his inventions about the remedy of it4 ,not knowing how desperate the disease is1 men seek help in themselves1 and think1 by industry and care and art1 to raise them up in some measure1 and please ,god by some expiations or sacrifices of their own works4 ,now1 this tends to no other purpose but to satisfy the lusts of man's pride1 and so it increases that which was man's first malady1 and keeps them from the true physician4 ,in a word1 all man's inventions are to hasten misery on him1 or to blindfold himself till it come on2 all his invention cannot reach a delivery from this misery4 ,let us therefore consider this which ,solomon hath found out1 and if we carefully consider it1 and accurately ponder it in relation to our own souls1 then have we also found it with him4 ,consider1 ,i say1 what man once was1 and what you are now1 and bewail your misery and the fountain of it--our departure from the fountain of life and blessedness4 ,know what you are1 not only weak but wicked1 whose art and power lies only in wickedness1 skilful and able only to make yourselves miserable4 ,and let this consideration make you cast away all your confidence in yourselves1 and carry you forth to a ,redeemer who hath found a ransom--who hath found out an excellent invention to cure all our distempers and desperate diseases4 ,the counsel of the ,holy ,trinity that met about--if ,i may so speak--our creation in holiness and righteousness after his own image1 that same hath consulted about the rest of it1 and hath found out this course1 that one of them shall be made after man's image1 and for this purpose1 that he may restore again ,god's image unto us4 ,o bless this deep invention and happy contrivance of heaven1 that could never have bred in any breast1 but in the depths of eternal wisdom1 and let us abandon and forsake our own vain imaginations1 and foolish inventions6 ,let us become fools in our own eyes1 that we may become wise4 ,man by seeking to be wise1 became a fool1 that was an unhappy invention4 ,now it is turned contrary1 let all men take with their folly and desperate wickedness4 ,let not the vain thoughts and dreams of our own well being and sufficiency lodge within us1 and we shall be made wise4 ,come to the ,father's wisdom1--unto ,jesus ,christ1 who is that blessed invention of heaven for our remedy4 ,how long shall vain thoughts lodge within you8 ,o when will you be washed from them8 ,how long shall not your thoughts transcend this temporal and bodily life8 ,how long do you imagine to live in sin1 and die in the ,lord1--to continue in sin and escape wrath8 ,why do you delude your souls with a dream of having interest in the love of ,god1 and purchasing his favour by your works8 ,these are some of those many inventions man hath sought out4 ,lecture ,,xxiv4 ,of ,sin ,by ,imputation ,and ,propagation4 ,rom4 v4 #ab4--8,wherefore1 as by one man sin entered into the world1 and death by sin2 and so death passed upon all men1 for that all have sinned40 ,this is a sad subject to speak upon1 yet it is not more sad than useful4 ,though it be unpleasant to hold out a glass to men1 to see their own vile faces into1 yet is it profitable1 yea1 and so necessary1 that till once a soul apprehend its broken and desolate condition in the first ,adam1 it can never heartily embrace and come to the second ,adam4 ,you have here the woful and dreadful effects and consequents of the first transgression upon all mankind4 ,the effect is twofold1--sin and misery1 or sin and death4 ,the subject is universal in both1--8all men10 the whole world4 ,behold what a flood of calamity hath entered at a small cranny--by one man's transgression6 ,may it not be said of sin in general1 what the wise man speaks of strife1--8the beginning of0 sin 8is as when one letteth out water80 ,therefore it had been good leaving it oft before it had been meddled with1 it entered at a small hole1 but it hath overflowed a whole world since4 ,that which first occurs1 is1 that all mankind1 proceeding from ,adam by ordinary birth are involved in sin by ,adam's transgression4 ,but that may seem a hard saying1 that sin and death should flow unto the whole posterity who had no accession to ,adam's transgression4 ,it would seem1 that every man should die for his own iniquity1 and that it should reach no further injustice4 ,but consider1 ,i pray you1 the relation that ,adam stood into1 and in which he is here holden out as a figure of ,christ4 ,adam1 the first man1 was a common person1 representing all mankind1 in whose happiness or misery all should share4 ,god contracts with him on these terms that his posterity's estate should depend on his behaviour4 ,now1 if all mankind would have reaped the benefit and advantage of ,adam's perseverance1--if such an undeserved reward of eternal life would have redounded by the free promise unto them all1--what iniquity is it that they also be sharers in his misery8 ,our stock and treasure was ventured in this vessel1 and if we were to partake of its gain1 why not of its loss8 ,you see among men1 children have one common lot with their parents4 ,if the father be forfeited1 the heirs suffer in it1 and are cast out of the inheritance4 ,it might appear a surer way to have the fortunes of all--so to speak--depend upon one1 and their happiness assured unto them upon the standing of one1 than to have every one left to himself1 and his own well-being depending upon his own standing1 as it is more likely one1 and that the first one1 shall not sin1 than many2 and especially when that one knew that the weight of all his posterity hung upon him1 it might have made him very circumspect1 knowing of how great moment his carriage was4 ,but certainly we must look a little higher than such reasons1 there was a glorious purpose of ,god's predominant in this1 else there was no natural necessity of imputing ,adam's sin to the children not yet born1 or propagating it to the children4 ,he that brought a holy ,one and undefiled out of a virgin who was defiled1 could have brought all others clean out of unclean parents4 ,but there is a higher counsel about it4 ,the ,lord would have all men subject to his judgment1--all men once guilty1 once in an equal state of misery1 to illustrate that special grace showed in ,christ the more1 and demonstrate his power and wrath upon others4 ,that which concerns us most is to believe this1 that sin hath overspread all1 and to have the lively impressions of this were of more moment to true religion than many discourses upon it4 ,i had rather you went home not cursing ,adam1 or murmuring against the ,most ,high1 but bemoaning yourselves for your wretched estate than be able to give reasons for the general imputation and propagation of sin4 ,you all see it is1 and therefore you should rather mourn for it than ask why it is4 ,there is 8sin entered into the world0 by imputation1 and also by propagation4 ,adam's first sin and heinous transgression is charged upon all his posterity1 and imputed unto them1 even unto them who have not sinned according to 8the similitude of ,adam's transgression10 that is1 actually as he did4 ,infants1 whom you call innocents1--and indeed so they are in respect of you1 who are come to age1--yet they are guilty before ,god of that sin that ruined all4 ,now1 that ye may know what you are1 and what little reason you have to be pleased with yourselves1 and absolve yourselves as ye do1 ,i shall unbowel that iniquity unto you4 ,first1 ,there was in it an open banner displayed against ,god4 ,when the sovereign ,lord had enjoined his creature such a testimony of his homage and loyalty1 and that so easy to be performed1 and such as not a whit could abate from his happiness1 what open rebellion was it to refuse it6 ,it was a casting off the sovereign dominion of ,god1 than which nothing can be more heinous1 as if the clay should refuse to serve the potter's pleasure1 and therefore it is eminently and signally styled disobedience1 as having nothing in it but the pure naked nature of disobedience1 no difficulty to excuse it1 for it was most easy1 no pleasure to plead for it1 for there were as good fruit beside1 and a world of them1 no necessity to extenuate it1 so that you can see nothing in it but the ugly face of disobedience and rebellion1 7ver4 #ai47 whereby man draweth himself from his allegiance due to his ,maker1 and shaketh off the yoke in reproach of the ,most ,high4 ,next1 you may behold the vile and abominable face of ingratitude and unthankfulness in it1 and truly heathens have so abhorred unthankfulness towards men1 that they could not digest the reproach of it1--,ingratum si dixeris1 omnia dixeris1 if you call me unthankful1 you may call me any thing or all things47#aec7 ,it is a compend of all vices4 ,it is even iniquity grown to maturity and ripeness4 ,but that such a fruit should grow out of such a holy and good soil1 so well dressed and manured by the ,lord was a wonder6 ,lord1 what was man that thou didst so magnify him1 and make him a little lower than the angels1--that thou didst put all things sublunary under his feet1 and exalt him above them6 ,for that creature chosen and selected from among all1 to be his minion1 to stand in his presence1 adorned and beautified with such gifts and graces1 magnified with such glorious privileges1 made according to the most excellent pattern1 his own image1 to forget all1 and forget so soon1 and when he had such a spacious garden to make use of as is supposed to make up the third part of the earth1 to eat of no fruit but that which was forbidden1--there is no such monstrous ingratitude can be imagined as here was acted6 ,but then consider the two fountains from which this flowed1 unbelief and pride1 and you shall find it the heaviest sin in the world1--unbelief of his word and threatening4 ,first1 he was brought to question it1 and to doubt of it1 and then to deny it4 ,a word so solemnly and particularly told him by the truth itself1 that ever a question of it could arise in his mind or get entry1 what else was it than to impute iniquity to the holy ,one1 and that iniquity1 falsehood and lying1 which his nature most abhors8 ,what was it but to blaspheme the most high and faithful ,god1 by hearkening to the suggestions of his enemy1 and to credit them more than the threatenings of ,god1--to give the very flat contradiction to ,god1--we shall not die1 and to assent so heartily to ,satan's slanders and reproaches of ,god8 ,and this unbelief opened a door to ambition and pride1 the most sacrilegious ingredient of all1 which is most opposite to ,god1 and unto which he most opposed himself from the beginning3 8,ye shall be as gods40 ,was he not happy enough already1 and according to ,god's image8 ,nay1 but this evil principle would arise up to the throne of ,god1 and sit down in his stead4 ,pride hath atheism in it2 to deny the true ,god1 and yet would be a god itself6 ,for the footstool to lift up itself thus1 what an indignity was it6 ,and indeed this wretched aim at so high an estate hath thrown us down as low as hell4 ,you see then how injurious this transgression was to ,god4 ,there was disobedience and rebellion in it1 which denies his dominion and supremacy2 there was unthankfulness in it1 denying his goodness and bounty2 there was unbelief in it1 contradicting his truth and faithfulness2 and finally1 pride1 opposing itself to all that is in ,god1 reaching up to his very crown of ,majesty to take it off4 ,you see then what you are guilty of1 in being guilty of ,adam's transgression4 ,many of you flatter yourselves in your own eyes that you have not done much evil1 and you will justify yourselves in your comparisons with others2 but ,i beseech you1 consider this1 though you had never done personally good or evil here1 that which drowned the world in misery is your sin1 and charged upon you4 ,you are guilty of that which ruined all mankind1 and makes the creation 8subject to vanity0 and corruption4 ,o if ye believe this1 you would find more need of the second ,adam than you do6 ,o how precious would his righteousness and obedience be to you1 if you had rightly apprehended your interest in the first man's disobedience6 ,but besides this imputation1 there is much more propagated unto all1 and that is a total corruption and depravation of nature in soul and body1 whereby man is utterly indisposed1 disabled1 and made opposite unto all that is truly and spiritually good1 and wholly inclined to all evil1 and that continually1 which is commonly called original sin1--a total averseness from ,god and from all goodness1 an antipathy against the ways of holiness1--and a propension and strong impulse towards evil1 even as a stone moves downwards4 ,this poison and contagion of sin entering into the world hath infected all1 and gone through all the members4 ,neither is it any wonder that it is so1 when this leprosy hath defiled the walls and roof of the house1--,i mean1 hath made the creation 8subject to vanity0 and corruption2 it is no wonder that it spread abroad in his issue1 and makes all unclean like himself4 ,and truly this is it which most abases man's nature1 and1 being seen1 would most humble men4 ,yea1 till this be discerned1 no man can be indeed humbled4 ,he will never apprehend himself so bad as he is1 but still imagine some excellency in himself1 till he see himself in this glass4 ,you talk of good natures1 and good dispositions1 but in our flesh1 saith the apostle1 8dwelleth no good thing40 ,the seeds of all wickedness are in every one of us2 and it is the goodness of ,god for preserving of human society1 that they are restrained and kept down in any from the grossest outbreakings4 ,they know not themselves1 who know any good of themselves2 and they know not themselves1 who either are in admiration at1 or in bitterness or contempt against1 other sinners1 whose sins are manifest to all4 ,this were the only way to profit by looking on their evils1 if we could straightway retire within and behold the root of that in ourselves1 the fountain of it within us1 and so grow in loathing1 not of those persons1 but of human nature1 and in suitable thoughts of ourselves and others1 and might wonder at the goodness and undeserved bounty of the ,lord1 that passes an act of restraint upon our corruption1 and dams it up4 ,o that we could learn to loathe ourselves in other men's evils6 ,thus we might reap good out of the evil1 and prevent more in ourselves4 ,but the looking upon gross provocations as singularities1 makes them more general1 because every man does not charge himself with the corruption that is in all these1 but prefers himself to another4 ,therefore are reins loosed to corruption1 and a sluice opened that it may come out--that he who would not see his own image in another's face1 may behold it in the glass of his own abominations4 ,there is no point less believed than this though generally confessed1 that man is dead in sins and trespasses1 and impotent to help himself4 ,you will hardly take with wickedness when you confess weakness1 as if nature were only sick1 but not dead1--hurt1 but not killed4 ,therefore it is that so many do abide in themselves1 and trusting to their own good purposes and resolutions and endeavours1 do think to pacify ,god and help themselves out of their misery4 ,but ,o look again1 and look in upon yourselves in the glass of the word1 and there is no doubt but you will straightway be filled with confusion of face1 and be altogether spoiled of good confidence and hope1 as you call it6 ,you will find yourself plunged in a pit of misery1 and all strength gone1 and none on the right hand1 or the left to help you2 and then1 and not till then1 will the second ,adam's hand1 stretched out for help1 be seasonable4 ,that which next follows is that which is the companion of sin inseparably1--8,death hath passed upon all10 and that by sin4 ,adam's one disobedience opened a port for all sin to enter upon mankind1 and sin cannot enter without this companion1 death4 ,sin goes before1 and death follows on the back of it2 and these suit one another1 as the work and the wages1 as the tree and the fruit4 ,they have a fitness one to another4 ,sowing to corruption reaps an answerable harvest1 to wit1 corruption4 ,sowing to the wind1 and reaping the whirlwind1 how suitable are they6 ,that men may know how evil and bitter a thing sin is1 he makes this the fruit of it in his first law and sanction given out to men1--he joins them inseparably1--sin and death1 sin and wrath1 sin and a curse4 ,by death is not only meant bodily death1 which is the separation of the soul from the body1 but first the spiritual death of the soul1 consisting in a separation of the soul from ,god's blessed1 enlightening1 enlivening1 and comforting countenance4 ,man's true life1 wherein he differs from beasts1 consists in the right aspect of ,god upon his soul1--in his walking with ,god1 and keeping communion with him4 ,all things besides this are but common and base1 and this was cut off4 ,his comfort1 his joy and peace in ,god extinct1 ,god became terrible to his conscience2 and therefore man did flee and was afraid1 when he heard his voice in the garden4 ,sin being interposed between ,god and the soul1 cut off all the influence of heaven4 ,hence arises darkness of mind1 hardness of heart1 delusions1 vile affections1 horrors of conscience4 ,look what difference is between a living creature and a dead carcase1 so much is between ,adam's soul1 upright1 living in ,god1 and ,adam's soul separated from ,god by sin4 ,then upon the outward man the curse redounds4 ,the body becomes mortal which had been incorruptible4 ,it is now like a besieged city4 ,now some outer forts are gained by diseases1 now by pains and torments2 the outward walls of the body are at length overcome2 and when life hath fled into a castle within the city1 the heart1 that is1 last of all1 besieged so straitly1 and stormed so violently1 that it must render unto death upon any terms4 ,the body of man is even a seminary of a world of diseases and grievances1 that if men could look upon it aright1 they might see the sentence of death every day performed4 ,then how many evils in estate1 in friends and relations1 in employments1 which being considered by heathens1 hath made them praise the dead more than the living1 but him not yet born most of all1 because the present life is nothing else but a valley of misery and tears1 a sea of troubles1 where one wave continually prevents another1 and comes on like ,job's messengers2 before one speaks out his woful tidings1 another comes with such like1 or worse4 ,but that which is the sum and accomplishment of ,god's curse and man's misery is that death to come1--eternal death1--not death simply1 but an 8everlasting destruction from the presence of the ,lord and the glory of his power20--an infinite loss1 because the loss of such a glorious life in the enjoyment of ,god's presence2 and an infinite hurt and torment beside1 and both eternal4 ,now this is what we would lay before you4 ,you are under such a heavy sentence from the womb1 a sentence of the ,almighty1 adjudging you for ,adam's guilt and your own1 to all the misery in this world and in the next1--to all the treasures of wrath that are heaped up against the day of wrath4 ,and strange it is1 how we can live in peace1 and not be troubled in mind1 who have so great and formidable a party6 ,be persuaded1 ,o be persuaded1 that there shall not one jot of this be removed1--it must be fulfilled in you or your cautioner6 ,and why then is a ,saviour offered1 a city of refuge opened1 and secure sinners will not flee into it8 ,but as for as many as have the inward dreadful apprehension of this wrath to come1 and know not what to do1 know that to you is ,jesus ,christ preached1 the second ,adam1 a quickening spirit1 and in that consideration1 better than the first1--not only a living soul himself1 but a spirit to quicken you who are dead in sins1--one who hath undertaken for you1 and will hold you fast4 ,adam1 who should have kept us1 lost himself2 ,christ in a manner lost himself to save us4 ,and as by ,adam's disobedience all this sin and misery hath abounded on man1 know1 that the second ,adam's obedience and righteousness are of greater virtue and efficacy to save and instead of sin to restore righteousness1 and instead of death to give life4 ,therefore you may come to him1 and you shall be more surely kept than before4 ,lecture ,,xxv4 ,of ,the ,way ,of ,man's ,delivery4 #a ,tim4 i4 #ae--8,this is a faithful saying1 and worthy of all acceptation1 that ,christ ,jesus came into the world to save sinners40 ,of all doctrines that ever were published to men1 this contained here is the choicest1 as you see the very preface prefixed to it imports4 ,and truly1 as it is the most excellent in itself1 it could not but be sweet unto us1 if we had received into the heart the belief of our own wretchedness and misery4 ,i do not know a more sovereign cordial for a fainting soul1 than this faithful saying1 8,that ,christ ,jesus came into the world to save sinners40 ,and therefore we are most willing to dwell on this subject1 and to inculcate it often upon you1 that without him you are undone and lost1 and in him you may be saved4 ,i profess1 all other subjects1 howsoever they might be more pleasing to some hearers1 are unpleasant and unsavoury to me4 ,this is that we should once learn1 and ever be learning--to know him that came to save us1 and come to him4 ,we laboured to show unto you the state of sin and misery that ,adam's first transgression hath subjected all mankind unto1 which if it were really and truly apprehended1 ,i do not think but it would make this saying welcome to your souls4 ,man being plunged into such a deep pit of misery1 sin and death having overflowed the whole world1 and this being seen and acknowledged by a sinner1 certainly the next question in order of nature is this1 hath ,god left all to perish in this estate8 ,is there any remedy provided for sin and misery8 ,and this will be indeed the query of a self-condemned sinner4 ,now there is a plank after this broken ship2 there is an answer sweet and satisfactory to this question2 8,christ ,jesus came into the world to save sinners40 ,we shall not expatiate into many notions about this1 or multiply many branches of this4 ,the matter is plain and simple1 and we desire to hold out plainly and simply1 that this is the remedy of sin and misery4 ,when none could be found on the right hand or left hand1 here a ,saviour from heaven comes down from above1 whence no good could be expected1 because a good ,god was provoked4 8,can there any good thing come out of ,nazareth80--that was a proverb concerning him4 ,but ,i think in some sense it might be said1 ,can any good come down from heaven1 from his holy habitation to this accursed earth8 ,could any thing be expected from heaven but wrath and vengeance8 ,and if no good could be expected that way1 what way could it come8 ,sure if not from heaven1 then from no airth47#aed7 ,yet from heaven our help is come1 from whence it could not be looked for1--even from him who was offended1 and whose justice was engaged against man4 ,that he might both satisfy justice and save man1--that he might not wrong himself nor destroy man utterly1--he sends his only begotten ,son1 equal with himself in majesty and glory1 into the world1 in the state of a servant1 to accomplish man's salvation1 and perform to him satisfaction4 ,therefore ,christ came into the world to save sinners4 ,there were two grand impediments in the way of man's salvation1 which made it impossible to man2 one is ,god's justice1 another is man's sin4 ,these two behoved to be satisfied or removed1 ere there can be access to save a sinner4 ,the sentence of divine justice is pronounced against all mankind1 8death passed upon all10--a sentence of death and condemnation4 ,now1 when the righteousness and faithfulness of ,god is engaged unto this1 how strong a party do you think that must be8 ,what power can break that prison of a divine curse1 and take out a sinner from under ,justice's hand8 ,certainly there is no coming out till the uttermost farthing be paid that was owing1--till complete satisfaction be given for all wrongs4 ,now1 truly1 the redemption of the soul had ceased for ever--it is so precious that no creature can give any thing in exchange for it--except ,jesus ,christ had come into the world1 one that might be able to tread that wine-press of wrath alone1 and give his life a ransom1 in value far above the soul1 and pay the debt of sin that we were owing to ,god4 ,and1 indeed1 he was furnished for this purpose1 a person suited and fitted for such a work--a man1 to undertake it in our name1 and ,god1 to perform it in his own strength--a man1 that he might be made under the law1 and be humbled even to the death of the cross1 that so he might obey the commandment1 and suffer the punishment due to us2 and all this was elevated beyond the worth of created actions or sufferings1 by that divine nature4 ,this perfumed all his humanity1 and all done by it1 or in it4 ,this put the stamp of divinity upon all1 and imposed an infinite value upon the coin of finite obedience and sufferings4 ,and so in his own person1 by coming into the world1 and acting and suffering in the place of sinners1 he hath taken the first great impediment out of the way2 taken down the high wall of divine justice which had enclosed round about the sinner1 and satisfied all its demands1 by paying the price2 so that there is nothing upon ,god's part to accuse or condemn1 to hinder or obstruct salvation4 ,but then there is an inner wall1 or dark dungeon of sin1 into which the sinner is shut up1 and reserved in chains of his own lusts1 until the time of everlasting darkness2 and when heaven is opened by ,christ's death1 yet this keeps a sinner from entering in4 ,therefore ,jesus ,christ1 who came himself into the world to satisfy justice and remove its plea1 that there might be no obstruction from that airth1 he sends out his powerful ,spirit with the word1 to deliver poor captive sinners1 to break down the wall of ignorance and blindness1 to cast down the high tower of wickedness and enmity against ,god1 to take captive and chain our lusts that kept us in bondage4 ,and1 as he made heaven accessible by his own personal obedience and sufferings1 so he makes sinners ready and free to enter into that salvation by his ,spirit's working in their persons4 ,in the one1 he had ,god1 as it were1 his party1 and him he hath satisfied so far1 that there was a voice came from heaven to testify it1 8,this is my beloved ,son1 in whom ,i am well pleased20 and therefore1 in testimony of it1 ,god raised him from the dead4 ,in the other1 he hath ,satan and man's wicked nature as his party1 and these he must conquer and subdue4 ,these he must overcome1 ere we can be saved4 ,a strange business indeed1 and a great work1 to bring two such opposite and distant parties together1--a holy and just ,god1 and a sinful and rebellious creature2 and to take them both as parties1 that he might reconcile both4 ,now what do you think of this1 my beloved1 that such a glorious person is come down from heaven1 for such a work as the salvation of sinners8 ,i put no doubt1 it would be most acceptable unto you1 if you knew your misery1 and knowing your misery1 you could not but accept it1 if you believed that it were true and faithful4 ,i find one of these two the great obstruction in the way of souls receiving advantage by such glad tidings4 ,either the absolute necessity and excellency of the gospel is not considered1 or the truth and reality of it is not believed4 ,men either do not behold the beauty of goodness in it1 or do not see the light of truth in it4 ,either there is nothing discovered to engage their affections1 or nothing seen to persuade their understandings4 ,therefore the apostle sounds a trumpet1 as it were1 in the entry1 before the publication of these glad news1 and commends this unto all men as a true and faithful saying1 and as worthy of all acceptation4 ,there is here the highest truth and certainty to satisfy the mind3 ,it 8is a faithful saying40 ,and there is here also the chiefest good to satiate the heart3 ,it is 8worthy of all acceptation40 ,now1 if you do really apprehend your lost and miserable estate1 you cannot but behold that ravishing goodness in it2 and behold that you cannot1 till you see the other first4 ,whence is it1 ,i pray you1 that so many souls are never stirred with the proposition of such things in the gospel1--that the riches and beauty of salvation in ,jesus ,christ doth not once move them8 ,is it not because there is no lively apprehension of their misery without him87#aee7 ,,the ,,sinner',s ,,sanctuary1 ,,or1 ,a ,,discovery ,,made ,,of ,,those ,,glorious ,,privileges ,,offered ,,unto ,,the ,,penitent ,,and ,,faithful ,,under ,,the ,,gospel3 ,,unfolding ,,their ,,freedom ,,from ,,death1 ,,condemnation1 ,,and ,,the ,,law1 ,,in ,,forty ,,sermons ,,on ,,the ,,eighth ,,chapter ,,of ,,the ,,epistle ,,to ,,the ,,romans4 ,the ,preface4 ,courteous ,reader1--,it floweth more from that observance--not to say honour--which is due to the laws of custom1 than from any other motive1 that the stationers hold it expedient to salute thee at thy entry into this book1 by any commendatory epistle1 having sufficient experience1 that books are oft inquired after1 and rated according to the respect men generally have of the author1 rather than from the matter contained therein1 especially if the book be divine or serious2 upon which ground this treatise might have come abroad merely upon the virtue of the title page1--,mr4 ,hugh ,binning being so well known1 and his other treatise so universally1 as deserving1 received by the intelligent and studious in the great mysteries of the ,trinity1 and other dark principles of the ,christian faith4 ,yet if worthiness of matter--as the curious carved stones of the temple were to the disciples--be amiable to thine eyes1 and nervous sentences1 solid observations1 with a kind of insinuating1 yet harmless behaviour1 be taking with thy spirit1 here they are also1 and acquainting thyself with them1 either as the sinner or the saint1 which thine own conscience shall best inform thee of1 there shall be virtue found to proceed from them1 either for thy souls refining from the dross of this corrupt age1 or to a diligent heed taking to preserve thyself pure from the pollutions which are in the world through lust1 to be more and more pure against the day and coming of ,christ our ,saviour4 ,though many elaborate pieces are already extant1 and treatises of many worthies of the church be already abroad upon this golden chapter1 yet he who hath seen the manyest1 and knows the sublimity and darkness withal the excellency of the subjects therein treated1 shall know this work1 or lamp1 to have its weight and light and though small1 yet as a candle1 shall increase1 and add to those lights already burning upon the table of his memory or museol47#aef7 ,there is but one ,spirit1 one faith1 one baptism1 yet about and in these1 there are diversities of gifts1 and though all men naturally have but one face1 yet the variety to be seen in each one1 procureth both wonder and delight1 there being in every one something new1 something which makes it differ from all other4 ,there is here to be found something enlarged1 enlightened1 and applied1 which in other volumes may not be heeded1 or but slenderly touched1 or if it were otherwise1 here it is in some other way1 method1 or expression2 besides which1 there is no new thing under the sun4 ,and have we not1 nay1 choose we not1 to have variety of gems1 agates1 rubies1 and diamonds shining about us1 some squared1 some angled1 each having their own excellency1 because so formed8 ,if this instance take not1 it is because the children of this generation are wiser than the children of light4 ,that the work is imperfect1 is for a lamentation save for this1 that while the author was contemplating upon the ,spirit of adoption1 and being with ,god1 the ,spirit called upon him by death1 as the voice did upon the divine1 saying1 8,come up hither1 and ,i will show thee10 ,rev4 iv4 #a4 ,so that what ,david said of the waters of ,bethlehem1 may be said of this lame orphan1 8,is not this the blood of this good man80 ,the great and wise ,master builder of the church1 giving this young man order to lay the foundation1 and raise the building but thus high1 appointing1 it must be1 some others to perfect and lay on the roof1 yea1 possibly it is squared and framed already for thy use in other treatises1 and thyself to perfect the edifice of the salvation1 by joining this and that together in thy practice4 ,mr4 ,hugh ,binning1 showing thee in his lot1 how to be rid of1 or delivered from the law's condemnation1 ver #a1 and some other in his quarter to demonstrate because of that1 8neither height nor depth shall be able to separate thee from the love of ,god10 ver4 #ci of this chapter4 ,had this work come directly from the authors own hands1 he had spoken in his own style1 his own mind2 but that being denied1 receive this posthume infant1 as ,david did ,mephibosheth1 first1 for its father's sake1 next for its own4 ,though it be lame in the feet1 yet it is of goodly countenance1 and speaketh so well1 that its language hath got an imprimatur1 and where it is silent rest satisfied with that old refreshing cordial in such cases1 ctera desiderantur4 ,sermon ,i4 ,rom4 viii4 #a4--8,there is therefore now no condemnation to them which are in ,christ ,jesus1 who walk not after the flesh1 but after the ,spirit40 ,there are three things which concur to make man miserable1--sin1 condemnation1 and affliction4 ,every one may observe that 8man is born unto trouble as the sparks fly upward10 that his days here are few and evil4 ,he possesses 8months of vanity1 and wearisome nights are appointed0 for him4 ,job v4 #f1 #g1 vii4 #c4 ,he 8is of few days and full of trouble10 ,job xiv4 #a4 ,heathens have had many meditations of the misery of man's life1 and in this have outstripped the most part of ,christians4 ,we recount amongst our miseries1 only some afflictions and troubles1 as poverty1 sickness1 reproach1 banishment1 and such like4 ,they again have numbered even these natural necessities of men amongst his miseries1--to be continually turned about1 in such a circle of eating1 drinking1 and sleeping4 ,what burden should it be to an immortal spirit to roll about perpetually that wheel6 ,we make more of the body than of the soul4 ,they have accounted this body a burden to the soul4 ,they placed posterity1 honour1 pleasure1 and such things1 which men pour out their souls upon1 amongst the greatest miseries of men1 as vanity in themselves1 and vexation1 both in the enjoying and losing of them1 but1 alas6 they knew not the fountain of all this misery1--sin and the accomplishment of this misery1--condemnation4 ,they thought trouble came out of the ground and dust1 either by a natural necessity1 or by chance1 but the word of ,god discovereth unto us the ground of it1 and the end of it4 ,the ground and beginning of it was man's defection from ,god1 and walking according to the flesh1 and from this head have all the calamities and streams of miseries in the world issued4 ,it hath not only redounded to men1 but even to the whole creation1 and subjected it to vanity1 ver4 #bj of this chapter4 ,not only shall thou1 ,o man1 7saith the ,lord to ,adam17 eat thy meat in sorrow1 but thy curse is upon the ground also1 and thou who wast immortal1 shalt return to that dust which thou magnifiedst above thy soul1 ,gen4 iii4 #ag4 ,but the end of it is suitable to the beginning4 ,the beginning had all the evil of sin in it1 and the end hath all the evil of punishment in it4 ,these streams of this life's misery1 they run into an infinite1 boundless1 and bottomless ocean of eternal wrath4 ,if thou live according to the flesh1 thou shalt die1 it is not only death here1 but eternal death after this4 ,the miseries then of this present life are not a proportionable punishment of sin1 they are but an earnest given of that great sum which is to be paid in the day of accounts1 and that is condemnation1 8everlasting destruction from the presence of the ,lord1 and the glory of his power40 ,now1 as the law discovers the perfect misery of mankind1 so the gospel hath brought to light a perfect remedy of all this misery4 ,jesus ,christ was manifested to take away sin1 and therefore his name is ,jesus1 8for he shall save his people from their sins40 ,this is the ,lamb of ,god that takes away the sins of the world4 ,judgment was by one unto condemnation of all1 but now there is 8no condemnation to them which are in ,christ ,jesus10 so these two evils are removed1 which indeed have all evil in them4 ,he takes away the curse of the law1 being made under it1 and then he takes away the sin against the law by his ,holy ,spirit4 ,he hath a twofold virtue1 for he came by blood and water1 7#a ,john v4 #f1 #g17--;by blood1 to cleanse away the guilt of sin1 and by water1 to purify us from sin itself4 ,but in the meantime1 there are many afflictions and miseries upon us1 common to men3 why are not these removed by ,christ8 ,i say1 the evil of them is taken away1 though themselves remain4 ,death is not taken away1 but the sting of death is removed4 ,death1 afflictions1 and all1 are overcome by ,jesus ,christ1 and so made his servants to do us good4 ,the evil of them is ,god's wrath and sin1 and these are removed by ,jesus ,christ4 ,now they would be taken away indeed1 if it were not good they remained1 for 8all things work together for good to them that love ,god40 ver4 #bh4 ,so then we have a most complete deliverance in extent1 but not in degree4 ,sin remains in us but not in dominion and power4 ,wrath sometimes kindles because of sin1 but it cannot increase to everlasting burnings4 ,afflictions and miseries may change their name1 and be called instructions and trials1--good and not evil2 but ,christ hath reserved the full and perfect delivery till another day1 which is therefore called 8the day of complete0 redemption1 and then all sin1 all wrath1 all misery1 shall have an end1 and 8be swallowed up of life and immortality10 ver4 #bc4 ,this is the sum of the gospel1 and this is the substance of this chapter4 ,there is a threefold consolation answerable to our threefold evils there is 8no condemnation to them which are in ,christ40 ,here is a blessed message to condemned lost sinners who have that sentence within their breasts1 ver4 #a4 ,this was the end of ,christ's coming and dying1 that he might deliver us from sin as well as death1 and the righteousness of the law might be fulfilled in us1 and therefore he hath given the ,holy ,spirit1 and dwells in us by the ,spirit1 to quicken us who are 8dead in trespasses and sins40 ,o what consolation will this be to souls1 that look upon the body of death within them1 as the greatest misery1 and do groan with ,paul1 ,o wretched man that ,i am6 c41 ,rom4 vii4 #bd4 ,this is held forth to ver4 #ag4 ,but because there are many grounds of heaviness and sadness in this world1 therefore the gospel opposes unto all these1 both our expectation which we have of that blessed hope to come1 whereof we are so sure1 that nothing can frustrate us of it1 and also the help we get in the meantime of the ,spirit to hear our infirmities1 and to bring all things about for good to us1 ver4 #bh4 ,and from all this the believer in ,jesus ,christ hath ground of triumph and boasting before the perfect victory1--even as ,paul doth in the name of believers1 from ver4 #ca to the end4 ,upon these considerations1 he that cried out not long ago1 8,o miserable man1 who shall deliver me80 doth now cry out1 8who shall condemn me80 ,the distressed wrestler becomes a victorious triumpher2 the beaten soldier becomes more than a conqueror4 ,o that your hearts could be persuaded to hearken to this joyful sound--to embrace ,jesus ,christ for grace and salvation6 ,how quickly would a song of triumph in him swallow up all your present complaints and lamentations6 ,all the complaints amongst men may be reduced to one of these three4 ,i hear the most part bemoaning themselves thus3 ,alas1 for the miseries of this life1 this evil world6 ,alas for poverty1 for contempt1 for sickness6 ,oh6 miserable man that ,i am1 who will take this disease away8 ,who will show me any good thing1 7,psal4 iv4 #f17 any temporal good8 ,but if ye knew and considered your latter end1 ye would cry out more1 ye would refuse to be comforted1 though these miseries were removed4 ,but ,i hear some bemoaning themselves more sadly--they have heard the law1 and the sentence of condemnation is within them4 ,the law hath entered and killed them4 ,oh6 8what shall ,i do to be saved80 ,who will deliver me from the wrath to come8 ,what are all present afflictions and miseries in respect of eternity8 ,yet there is one moan and lamentation beyond all these1 when the soul finds the sentence of absolution in ,jesus ,christ1 and gets its eyes opened to see that body of death and sin within1 that perfect man of sin diffused throughout all the members4 ,then it bemoans itself with ,paul--8,o wretched man--who shall deliver me from this body of death80 ,rom4 vii4 #bd4 ,i am delivered from the condemnation of the law1 but what comfort is it1 as long as sin is so powerful in me8 ,nay1 this makes me often suspect my delivery from wrath and the curse1 seeing sin itself is not taken away4 ,now1 if you could be persuaded to hearken to ,jesus ,christ1 and embrace this gospel1 ,o what abundant consolation should ye have6 ,what a perfect answer to all your complaints6 ,they would be swallowed up in such a triumph as ,paul's are here4 ,this would discover unto you a perfect remedy of sin and misery1 that ye should complain no more1 or at least1 no more as those without hope4 ,you shall never have a remedy of your temporal miseries unless ye begin at eternal1 to prevent them4 8,seek first the kingdom of ,god10 and all other things 8shall be added unto you40 ,seek first to flee from the wrath to come1 and ye shall escape it1 and besides the evil of time1 afflictions shall be removed4 ,first remove the greatest complaints of sin and condemnation1 and how easy is it to answer all the lamentations of this life1 and make you rejoice in the midst of them6 ,you have in this verse three things of great importance to consider1--the great and precious privilege1 the true nature1 and the special property of a ,christian4 ,the privilege is one of the greatest in the world1 because it is of eternal consequence1 and soul concernment1 the nature is most divine1--he is one that is in ,jesus ,christ1 and implanted in him by faith1 his distinguishing property is noble1 suitable to his nature and privileges1--he walks not as the world1 according to his base flesh1 but according to the ,spirit4 ,all these three are of one latitude1--none of them reaches further than another4 ,that rich privilege and sweet property concentres and meets together in one man1 even in the man who is in ,jesus ,christ4 ,whoever enters into ,jesus ,christ1 and abideth in him1 he meets with these two1 justification and sanctification1 these are nowhere else1 and they are there together4 ,if ye knew the nature and properties of a ,christian1 ye would fall in love with these for themselves1 but if these for your own sakes will not allure you1 consider this incomparable privilege that he hath beyond all others1 that ye may fall in love with the nature of a ,christian4 ,let this love of yourselves and your own well-being pursue you into ,jesus ,christ1 that ye may walk even as he walked1 and ,i assure you1 if ye were once in ,christ ,jesus1 ye would love the very nature and walking of a ,christian1 no more for the absolution and salvation that accompanies it1 but for its own sweetness and excellency beyond all other4 ,ye would1 as the people of ,samaria1 no more believe for the report of your own necessity and misery1 but ye would believe in ,jesus ,christ1 and walk according to the ,spirit1 for their own testimony they have in your consciences4 ,you would no more be allured only with the privileges of it to embrace ,christianity1 but you would think ,christianity the greatest privilege1 a reward unto itself4 ,pietas ipsa sibi merces est1--godliness is great gain in itself1 though it had not such sweet consequents or companions4 ,that you may know this privilege1 consider the estate all men are into by nature4 ,paul expresses it in short1 ,rom4 v4 8,by the offence of one1 judgment came upon all unto condemnation and the reason of this is1 by one man sin came upon all1 and so death by sin1 for death passed upon all1 because all have sinned10 ver4 #ah1 #ab4 ,lo1 then1 all men are under a sentence of condemnation once6 ,this sentence is the curse of the law--8,cursed is every one that abideth not in all things commanded to do them40 ,if you knew what this curse were1 ye would indeed think it a privilege to be delivered from it4 ,sin is of an infinite deserving1 because against an infinite ,god1 it is an offence of an infinite majesty1 and therefore the curse upon the sinner involves eternal punishment4 ,o what weight is in that word1 7#b ,thess4 i4 #i17 ,ye 8shall be punished with everlasting destruction from the presence of the ,lord and the glory of his power40 ,if it were duly apprehended1 it would weigh down a man's soul1 and make it heavy unto death4 ,this condemnation includes both damnum et pnam1 pnam damni et pnam sensus1 and both are infinite in themselves1 and eternal in their continuance4 ,what an unpleasant and bitter life would one lead1 that were born to a kingdom1 and yet to be banished it and lose it8 ,but what an incomparable loss is it to fall from an heavenly kingdom1 which heart cannot conceive1 and that for ever8 ,in ,god's favour is life1 and in his presence are rivers of pleasures for evermore4 ,when your petty penny losses do so much afflict your spirits1 what would the due apprehension of so great a loss do8 ,would it not be death unto you1 and worse than death1 to be separated from this life1 to be eternally banished from the presence of his glory8 ,if there should be no more punishment but this only2 if the wicked were to endure for ever on earth1 and the godly1 whom they despised and mocked1 were translated to heaven1 what torment would it be to your souls to think upon that blessedness which they enjoy above1 and how foolishly ye have been put by it for a thing of no value8 ,what would a rich man's advantages and gains be to him1 when he considereth what an infinite loser he is8 ,how he hath sold a kingdom for a dunghill8 ,now if there were any hope1 that after some years his banishment from heaven might end1 this might refresh him1 but there is not one drop of such consolation4 ,he is banished1 and eternally banished1 from that glorious life in the presence of ,god1 which those do enjoy whom he despised4 ,if a man were shut up all his life-time in a pit1 never to see the light once more1 would not this be torment enough to him8 ,but when withal there is such pain joined with this loss2 when all this time he is tormented within with a gnawing worm1 and without with fire2 those senses that did so greedily hunt after satisfaction to themselves1 are now as sensible in the feeling of pain and torment4 ,and when this shall not make an end1 but be eternal1 ,o whose heart can consider it6 ,it is the comfort and ease of bodily torments here1 that they will end in death4 ,destruction destroys itself1 in destroying the body2 but here is an immortal soul to feed upon1 and at length the body shall be immortal4 ,that destruction cannot quite destroy it1 but shall be an everlasting destruction and living death4 ,this is the sentence that is once passed against us all in the word of ,god1 and not one jot of this word shall fall to the ground3 heaven and earth may fail sooner4 ,ye would think it were an irrepealable decree1 if all the nations in the earth1 and angels above1 convened to adjudge a man to death1 did pass sentence upon him4 ,nay1 but this word that is daily spoken to you1 which passeth this sentence upon you all1 is more certain3 and this sentence of death must be executed1 unless ye be under that blessed exception made here and elsewhere in the gospel4 ,i beseech you1 consider what it is to have such a judge condemning you4 ,would not any of you be afraid1 if ye were under the sentence of a king8 ,if that judgment were above your head1 who of you would sit in peace and quietness8 ,who would not flee from the wrath of a king1 that is like the roaring of a lion8 ,but there is a sentence of the ,king of kings and nations above your heads4 8,who would not fear thee10 to whom it doth appertain1 8,o ,king of nations80 ,it is not a great man that can destroy the body1 that is against thee2 it is not he who hath power to kill thee1 and he hath also a great desire so to do4 ,this were indeed much2 but it is the great and eternal ,jehovah1 who lifts up his hand to heaven1 and swears he lives forever1--he is against thee4 ,he who hath all power over body and soul is against thee1 and so is obliged to improve his omnipotency against thee2 he can kill both soul and body1 and cast them into hell1 and by virtue of this curse he will not spare thee1 but pour out all the curses in this book4 ,thou wouldst be at no peace if thou wert declared rebel by the king and parliament2 but alas6 that is a small thing4 ,they can but reach thy body1 nay1 neither can they always do that2 thou mayest flee from them1 but whither canst thou flee from him8 ,thou canst not go out of his dominions2 for the earth is his1 and the sea1 and all that therein is4 ,darkness cannot hide thee from him4 ,he may spare long1 because he can certainly overtake when he pleases2 men may not1 because they have no assurance of finding4 ,i beseech you1 then1 consider this4 ,it is of soul consequence2 and what hath a man gained1 if he gain the world1 and lose his soul8 ,if the gainer be lost1 what is gained8 ,and it is of eternal consequence2 and what are many thousand years to this8 ,you can look beyond all these1 and might comfort yourselves in hope2 but you cannot see to the end of this4 ,there is still more before than is past2 nay1 there is nothing past1--it is still as beginning4 ,o that ye would consider this curse of ,god that stands registrate upon us all8 ,what effects had it on ,christ1 when he did bear it8 ,it made his soul heavy to death3--it was a cup that he could scarcely drink4 ,he that supported the frame of this world was almost near succumbing under the weight of this wrath4 ,it made him sweat blood in the garden4 ,he that could do all things1 and speak all things1 was put to this1 8,what shall ,i say80 ,when this condemnation was so terrible to him1 who was that ,mighty ,one upon whom all help was laid1 what shall it be to you8 ,no man's sorrow was ever like his1 nor pain ever like his1 if all the scattered torments were united in one2 but because he was ,god he overcame1 and came out from under it4 ,but what do you think shall be the estate of those who shall endure that same torment8--and not for three days1 or three years1 or some thousands of years1 but beyond imagination1--to all eternity8 ,i beseech you consider this condemnation which ye are adjudged unto1 and do not lie under it4 ,do ye think ye can endure what ,christ endured8 ,do ye think ye can bear wrath according to ,god's power and justice8 ,and yet the judgment is come upon all men to this condemnation4 ,but alas6 who fears him according to his wrath8 ,who knows the power of his anger8 ,ye sleep secure1 as if all matters were past and over your head4 ,we declare unto you in the ,lord's name1 that this condemnation is yet above you1 because you have not judged yourselves4 ,it is preached unto you that ye may flee from it2 but since ye will not condemn yourselves1 this righteous ,judge must condemn you4 ,now1 since it is so1 that such a condemnatory sentence is passed on all men1 what a privilege must it be1 to be delivered from it1--to have that sentence repealed by some new act of ,god's mercy and favour8 ,david proclaims him a blessed man whose sins are forgiven and covered2 and indeed he is blessed who escapes that pit of eternal misery1 though there were no more4 ,though there were no title to an inheritance and kingdom above1 to be delivered from that wrath to come upon the children of disobedience1 this is more happiness than the enjoyment of all earthly delights4 8,what shall a man give in exchange for his soul80 8,skin for skin1 yea1 all that a man hath will he give for his life40 ,these riches and advantages and pleasures that men spend their labour for1 all these they part with in such a hazard4 ,the covetous man1 he will cast his coffers overboard ere he will lose his life2 the voluptuous man1 he will suffer pain and torment in cutting off a member1 ere he die4 ,but if men knew their souls1 and what an immortality and eternity expects them1 they would not only give skin for skin1 and all that they have1 for their soul1 but their life also4 ,ye would choose to die a thousand deaths to escape this eternal death4 ,but 8what shall a man give in exchange for his soul80 ,matt4 xvi4 #bf2 though he would give1 yet what hath he to give8 ,there are two things endear any privilege to us1 and heighten the rate of it1--the necessity of it1 and the preciousness of it2 and these two are eminent here4 ,is it not necessary to be1 to live1 and have a being8 ,all men think so1 when they will give all they have to redeem themselves4 ,all other things are accidental to them1 they are nearest to themselves2 therefore all must go1 ere themselves go4 ,but ,i say this is more necessary1--to be well eternally1 than to be simply2 to escape this condemnation1 than to have a being4 ,and this shall be verified in the last day1 when men shall cry for hills and mountains to fall on them1 and save them from the wrath of the ,lamb1 ,rev4 vi4 #af4 ,men will choose rather not to be1 than to fall in that wrath4 ,o how acceptable would a man's first nothing be to him in that great day of wrath6 ,who shall be able to stand in it8--when kings and princes1 bond and free1 great and small1 shall desire mountains to grind them into powder1 rather than to hear that sentence of condemnation1 and yet shall not obtain it4 ,o blessed are all they that trust in him1 8when his wrath is kindled but a little10 ,ps4 ii4 #ab4 ,ye toil and vex yourselves1 and spend your time about that body and life2 but for as precious as they are to you now1 ye would exchange them one day for immunity and freedom from this wrath and curse4 ,how will that man think his lines are fallen in pleasant places1--how will he despise the glory of earthly kingdoms1 though all united in one1--who considers in his heart how all kings1 all tongues and nations1 must stand before the judgment-seat of ,god1 and the books of his law be opened1 to judge them by1 as also the books of their consciences1 to verify his accusation1 and precipitate their own sentence1 and then1 in the open view of all the sons of ,adam1 and the angels1 all secrets be brought out1--their accusation read as large as their life-time1 and as many curses be pronounced against every one1 as there be breaches of the law of ,god1 whereof they are found guilty2 and then all these will seek into corners1 and cry for mountains1 but there is no covering from his presence4 ,what do ye think the man will think within himself1 who will stand before ,god1 and be absolved in judgment by ,jesus ,christ1 notwithstanding his provocations above many of them8 ,what will a king then think of his crown and dominions1 when he reflects on them8 ,what will the poor persecuted ,christian then think of all the glory and perfection of this world1 when he looks back upon it8 ,o know1 poor foolish men1 what madness is in venturing your souls for trifles6 ,ye run the hazard of all greatest things for a poor moment's satisfaction4 ,ye will repent it too late1 and become wise to judge yourselves fools1 when there is no place to mend it4 ,but this privilege is no more necessary than it is precious4 ,your souls are now kept captive under that sentence of everlasting imprisonment4 ,ye are all prisoners1 and know not of it4 ,what will ye give in ransom for your souls8 ,your sins and iniquities have sold you to the righteous ,judge of all the earth1 as malefactors1 and he hath passed a sentence of your perpetual imprisonment under ,satan's custody in hell4 ,now what will you give to redeem your souls from that pit8 ,how few know the worth of their souls6 ,and so they offer unto ,god some of their riches for them4 ,doth not many of you think ye have satisfied for sins1 if ye pay a civil penalty to the judge8 ,many think their own tears and sorrow for sin may be a price to justice1 at least if it be joined with amendment in time coming4 ,and so men conceive their sins are pardoned1 and their souls redeemed4 ,but alas6 the redemption of the soul is precious1 yea1 it ceaseth for ever2 all your substance will be utterly contemned1 though ye offered it4 ,how few of you would give so much for your souls6 ,and yet though ye give it1 it will not do it1--ye must pay the uttermost farthing1 or nothing4 ,your sorrow and reformations will not complete the sum1 no1 nor begin it4 8,though thou wash thee with nitre1 and take much soap1 yet thine iniquity is marked before me10--yet there is still condemnation for thee4 ,though all the world should convene about this matter1 to find a ransom for man2 suppose all the treasures of monarchs1 the mines and bowels of the earth1 the coffers of rich men were searched2 nay1 let the earth1 the sea1 the heavens1 and sun and moon be prized at the highest2--join all the merits of angels above and men below1 all their good actions and sufferings1 yet the sum that amounts of all that addition1 would not pay the least farthing of this debt4 ,the earth would say1 it is not in me2 the heaven behoved to answer so2 angels and men might say1 we have heard of it1 but it is hid from all living4 ,where then is this redemption from the curse8 ,where shall a ransom be found8 ,indeed ,god hath found it2 it is with him4 ,he hath given his ,son a ransom for many1 and his blood is more precious than souls1--let be7#aeg7 gold and silver4 ,is not this then a great privilege1 that if all the kingdoms of the world were sold at the dearest1 yet they could not buy it8 ,what a jewel is this6 ,what a pearl6 ,whoever of you have escaped this wrath1 consider what is your advantage4 ,o consider your dignity ye are advanced unto1 that you may engage your hearts to him1 to become his1 and his wholly6 for 8ye are bought with a price10 and are no more your own2 he gave himself for you1 and was made a curse to redeem you from the curse4 ,o how should you walk as privileged men1 as redeemed ones6 ,i beseech you all to call home your thoughts1 to consider and ponder on this sentence that is passed against us4 ,there is now hope of delivery from it1 if ye will take it home unto you2 but if ye will still continue in the ways of sin1 without returning1 know this1 that ye are but multiplying those curses1 platting many cords of your iniquities1 to bind you in everlasting chains4 ,ye are but digging a pit for your souls1 ye that sweat in your sins1 and travel in them1 and will not embrace this ransom offered4 ,the key and lock of that pit is eternal despair4 ,o consider how quickly your pleasures and gains will end1 and spare some of your thoughts from present things1 to give them to eternity1 that thread spun out for ever and ever2--the very length of the days of the ,ancient of days1 who hath no beginning of days nor end of time6 ,remember now of it1 lest ye become as long miserable as ,god is blessed1 and that is for ever4 ,all men would desire to have privileges beyond others1 but there is one that carries it away from all the world1 and that is the believer in ,jesus ,christ1 who is said to be in ,christ1 implanted in him by faith1 as a lively member of that body whereof ,christ is the head4 ,christ ,jesus is the head of that body1 the church2 and this head communicates life unto all the members1 for 8he filleth all in all40 ,there is a mighty working power in the head1 which diffuseth itself throughout the members1 ,eph4 i4 #ai1 #bb1 #bc4 ,there are many expressions of union between ,christ and believers4 ,there is no near conjunction among men1 but this spiritual union of ,christ with believers is represented to us under it4 ,the foundation and the building have a near dependence1 the corner-stone and the wall--these knit together2 and ,christ ,jesus is the foundation and 8the chief corner-stone1 in whom all the building fitly framed together1 groweth unto an holy temple10 ,eph4 ii4 #bj1 #ba4 ,the head and members are near united1 so is ,christ and believers2 they 8grow up into him10 ,eph4 iv4 #ae4 ,parents and children are almost one1 so is ,christ ,jesus the everlasting ,father1 and he shows to the ,father the children which he hath given him4 ,we are his brethren1 and he is not ashamed to call us so2 but which is more1 we are one flesh with him4 ,there is a marriage between ,christ and the church1 and this is the great meditation of the song of ,solomon4 ,he is the vine tree1 and we are branches planted in him4 ,nay1 this union is so strict1 that it is mutual1 8,i in them10 and they 8in me40 ,christ dwelleth in us by faith1 by making us to believe in him1 and love him2 we dwell in ,christ by that same faith and love1 by believing in him1 and loving him4 ,christ ,jesus is our house where we get all our furniture2 he is our store-house and treasure1 our place of strength and pleasure1 a city of refuge1 a strong tower and a pleasant river to refresh us4 ,we again are his habitation where he dwelleth by his ,spirit2 we are his workhouse1 where he works all his curious pieces of the new creature1 forming it unto the day of his espousals1 the great day of redemption4 ,this gives us to understand what we once were4 ,we may stand here and look back upon our former condition1 and find matter both of delight and sorrow4 ,we were once without ,christ in the world1 and if without ,christ1 then without 8hope and without ,god in the world10 ,eph4 ii4 #ab4 ,i wish this were engraven on the hearts of men1 that they are born out of ,christ ,jesus2 wild olives1 growing up in the stock of degenerated ,adam4 ,he was once planted a noble vine2 but how quickly turned he into a degenerate plant1 and instead of grapes1 brought forth wild grapes1 and sour6 ,we all grow upon an 8olive tree which is wild by nature10 ,rom4 xi4 #bd4 ,it grows out of the garden of ,god1 in the barren wilderness1 and is meet for nothing but to bring forth fruit unto death1 to be cut down and cast into the fire4 ,it is a tree which the ,lord hath cursed1--8never more fruit grow upon thee henceforth30 this was the fatal sentence pronounced on ,adam4 ,o that you would know your condition by nature6 how all your good inclinations1 dispositions1 and education1 cannot make your stock good1 and your fruit good6 8,israel is an empty vine10--this is our name4 ,nay1 but many think they bring forth fruit4 ,have not heathens spread forth their branches1 and brought forth many pleasant fruits of temporal patience1 sobriety1 magnanimity1 prudence1 and such like8 ,do not some civil men many acts of civility profitable to men8 ,doth not many a man pray and read the scriptures from his youth up8 ,yes1 indeed1 these are fruits1 but for all that1 he is an empty vine1 for he brings forth fruit to himself2 and so1 as in the original1 he is a vine emptying the fruit which it gives1 ,hos4 x4 #a4 ,all these fruits are but to himself1 and from himself2 he knows not to direct these to ,god's glory1 but to his own praise or advantage1 to make them his ornament2 and he knows not his own emptiness1 to seek all his furniture and sap from another4 ,what were all these fair blossoms and fruits of heathens8 ,indeed they were more and better than any now upon the multitude of professed ,christians3 and yet these were but splendida peccata1 shining sins4 ,what is all your praying and fasting1 but to yourselves1 as the ,lord charges the people1 ,zech4 vii4 8,did ye at all fast unto me80 ,no1 ye do it to yourselves4 ,here is the wildness and degenerateness of your natures4 ,either you bring forth very bitter fruits1 such as intemperance1 avarice1 contention1 swearing1 c41 or else fruits that have nothing but a fair skin1 like apples of ,sodom that are beautiful on the tree1 but being handled1 turn to ashes2 so there is nothing of them from ,god1 or to ,god4 ,i think every man almost entertains this secret persuasion in his breast1--that his nature may be weak1 yet it is not wicked2 it may be helped with education1 and care1 and diligence1 and dressed till it please ,god1 and profit others4 ,who is persuaded in heart that he is an enemy to ,god1 and cannot be subject to ,god's law8 ,who believes that his 8heart is desperately wicked80 ,oh6 it is indeed 8deceitful above all things10 and in this most deceitful1 that it persuades you ye have a good heart to ,god4 ,will not profane men1 whose hands are defiled1 maintain the uprightness of their hearts8 ,nemo nascitur bonus sed fit4 ,i beseech you once1 consider that ye are born out of ,christ ,jesus4 ,ye conceive that ye are born and educated ,christians2 ye have that name indeed from infancy1 and are baptized4 ,but ,i ask about the thing2 baptism of water doth not implant you into ,jesus ,christ4 ,nay1 it declares this much unto you1 that by nature ye are far off from ,jesus1 and wholly defiled1--all your imaginations only evil4 ,now1 ,i beseech you1 how came the change8 ,or is there a change8 ,are not the most part of men the old men1--no new creatures8 ,he that is in ,christ is a new creature1 #b ,cor4 v4 #ag4 ,ye have now ,adam's nature1 which ye had first4 ,ye have borne the image of the earthly1 and are ye not such yet1 who are still earthly8 ,think ye that ye can inherit the kingdom of ,god thus8 ,can ye pass over from a state of condemnation to a state of life and no condemnation1 without a change8 ,no1 believe it1 ye cannot inherit incorruption with flesh and blood1 which ye were born with4 ,ye must be implanted in the second ,adam1 and bear his image1 ere ye can say that ye are partakers of his blessings1 #a ,cor4 xv4 #dg-di1 c4 ,now ,i may pose your consciences1--how many of you are changed8 ,are not the most part of you even such as ye were from your childhood8 ,be not deceived1 ye are yet strangers from the promises of ,god1 and without this hope in the world4 ,sermon ,,ii4 ,verse #a4--8,there is therefore now no condemnation to them which are in ,christ ,jesus1 c40 ,all the promises are yea and amen in ,christ ,jesus2 they meet all in him and from him are derived unto us4 ,when man was in integrity1 he was with ,god1 and in ,god1 and that immediately1 without the intervention of a ,mediator4 ,but our falling from ,god hath made us without ,god1 and the distance is so great1 as ,abraham speaks to the rich man1 that neither can those above go down to him1 nor he come up to them4 ,there is a gulf of separation between ,god and us1 that there can be no meeting4 ,and so we who are without ,god1 are without hope in the world1 ,eph4 ii4 #ab2 no hope of any more access to ,god as before4 ,the tree of life is compassed about with a flaming fire and a sword4 ,god is become a consuming fire unto us1 that none can come near these everlasting burnings1 much less dwell with them4 ,since there can be no meeting so1 ,god hath found out the way how sinners may come to him1 and not be consumed4 ,he will meet with us in ,jesus ,christ1 that living temple1 and this is the trysting place47#aeh7 ,there was a necessity of this ,mediator1 to make up the difference1 and make a bridge over that gulf of separation1 for us to come to ,god1 and this is his human nature1 the new and living way1 the vail of his flesh4 ,god is in ,christ therefore1 reconciling the world to himself4 ,all the light of consolation and salvation that is from ,god1 is all embodied in this ,sun of righteousness4 ,all the streams of grace and mercy run in the channel of his well beloved ,son4 ,it follows then1 that ,god is not to be found out of ,jesus ,christ1 and whosoever is without ,christ1 is without ,god in the world4 8,god was in ,christ reconciling the world10 and 8there is therefore no condemnation to them that are in ,christ10 but ,god out of ,christ is condemning the world1 and therefore condemnation is to all that are not in ,christ4 ,when all the sons of ,adam were declared rebels1 because of his and their own rebellion1 the ,lord hath appointed a city of refuge1 that whosoever is pursued by the avenger of blood1 may enter into it1 and get protection and safety4 ,without is nothing but the sword of the avenger1 justice reigning in all the world beside1 within this city1 justice may not enter to take out any into condemnation4 ,and therefore those souls that flee for refuge1 to lay hold upon the hope set before them in ,jesus ,christ1 justice may pursue them to the ports of this city1 condemnation may follow them hard1 till they enter in1 but these may not enter into the ports of the city4 ,what a miserable estate then are these souls in1 that be in their own natures in the open fields without this city6 ,how many foolish men apprehend no danger1 but sport about the ports of the city of refuge1 and will not enter in6 ,o the avenger of blood shall be upon thee ere thou know1 and if it find thee out of the city1 woe unto thee6 ,all thy prayers and entreaties will not prevail4 ,justice is blind and deaf1--cannot deal partially1 or respect persons1 cannot hear thy supplications4 ,it is strange1 that men are taken up with other petty inconsiderable things1 and yet neglect to know what this is1 to be in ,jesus ,christ1 upon which their salvation depends4 ,faith in ,jesus ,christ is the soul's flight into the city of refuge4 ,now none flieth but when they apprehend danger1 or are pursued4 ,this danger that a soul apprehends1 is perishing and condemnation for ever4 ,the pursuer is the law of ,god1 and his justice1 these have a sword in their hand1 the curse of ,god1 and the sentence of condemnation4 ,god erects a tribunal in his word1 wherein he judgeth men4 ,whosoever he hath a purpose of good-will unto1 he makes the law to enter into their consciences1 that the offence might abound4 ,he sends out some messenger of affliction1 or conviction1 to bring them before the judgment seat1 and hear their accusation read unto them4 ,there the soul stands trembling1 and the conscience witnesseth and approveth all that the word challengeth of1 so that the sinner's mouth is stopped1 and can have no excuse to this accusation4 ,then the judge pronounces the sentence upon the guilty person1 8,cursed is every one that abideth not in all things1 c40 ,the soul cries1 ,guilty1 ,o ,lord1 guilty1 ,i deserve the curse indeed4 ,oh6 8what shall ,i do to be saved80 ,then the soul looks about on the right hand1 and on the left hand1 to seek some refuge1 but there is none4 ,whither shall he go from him8 ,he looks within himself1 and beholds nothing within1 but the accusing witnessing conscience becomes a tormentor4 ,the fire is kindled within1 which feeds upon the fuel of innumerable sins4 ,now the soul is almost overwhelmed1 and spies if there be any place to flee to from itself1 and from that wrath1 and behold the ,lord discovers a city of refuge near hand1 where no condemnation is1 even ,christ ,jesus1 who hath sustained the curse1 that he might redeem us from it4 ,the vision of peace is here1 and thither the soul flies out of itself1 and from justice1 into that discovered righteousness of ,christ1 and so the more that the offence abounded1 now the more hath grace super-abounded1 so that there is now no more condemnation to him4 ,i beseech you consider this1 and let it be written on the table of your hearts4 ,there are two tribunals that ,god sits upon1--one out of ,christ ,jesus1 another in ,christ ,jesus4 ,there is a throne of justice1 where no sentence passes but pure unmixed justice1 without any temperament of mercy and this all men must once compear before4 ,you know what a covenant of works ,god once made with us1--if thou do these things thou shalt live1 if not1 thou shalt die the death4 ,according to this we must once be judged1 that justice suffer no prejudice4 ,therefore ,god speaks out of his law1 upon this throne1 the language of mount ,sinai1 he reads our charge unto us1 and because all the world is guilty1 therefore the sentence of death is once passed upon all4 ,now1 whoever of you come before this tribunal to be judged1 know that it is a subordinate court1 there is a higher court of mercy and judgment1 both justice and mercy mixed together4 ,though mercy be the predominant1 justice and judgment are the habitation of it1 but mercy and truth go before the ,judge's face1 and come nearest sinners to give them access4 ,and this you may appeal unto from that tribunal of justice4 8,but there is forgiveness with thee1 c410 ,ps4 cxxx4 #d1 #e4 ,and whoever comes here1 ,christ ,jesus sits on this throne to absolve him from that sentence4 ,if you ask what equity is in it1 is not this a prejudice to justice1 and an abomination to the ,lord1 to justify the wicked and ungodly sinner8 ,i say1 it is no iniquity1 because ,jesus ,christ hath paid the price for us1 and was made a curse for our sins1 that we might be the righteousness of ,god in him1 and therefore it is just with ,god to forgive sins1 to relax that sinner from the condemnation of the law1 that flees into ,jesus ,christ4 ,you may answer justice--,i will not take this for ,god's last word4 ,i hear that all final judgment is committed to the ,son1 that he may give life to whom he will2 he calls me1 and to him will ,i go1 for he hath the words of eternal life1 he will justify1 and who shall condemn8 ,now1 if any man will not now arraign himself before the tribunal of ,god's justice1 if he will not search his guiltiness till his mouth be stopped1 and hear his sentence of condemnation read1 and take with it1--that man cannot come to ,jesus ,christ1 to be absolved1 for he justifieth none but self-condemned and lost sinners4 ,so your day is but yet coming1 when you must answer to justice4 ,the tribunal of mercy shall be removed1 and ,christ shall sit upon a throne of pure justice1 to judge those who judged not themselves4 ,alas for your loss1 the most part of you6 ,i pity you4 ,you live in great peace and quietness without the ports of the city of refuge4 ,we declare unto you in the ,lord's name1 you are under the curse of ,god3 will you yet sit secure1 and put the evil day far from you8 ,oh6 rather trouble your peace for a season1 with the consideration of your sins6 ,enter into judgment with yourselves till you see nothing but perishing in yourselves2--and there is no hazard1 because salvation is brought near in the gospel4 ,if you would not trouble yourselves so much as to judge yourselves1 then you shall be judged when there is no ,mediator to plead for you1 none to appeal unto4 ,but whosoever takes the sentence of condemnation unto them1 and subscribes to the righteousness of the ,lord's curse upon them1 we do invite all such in the ,lord's name1 to come in hither1 even to ,jesus ,christ4 ,there is no condemnation to them that are in him4 ,if you stand scrupulous1 making many questions in such a matter of so great necessity1 you wrong your own soul and dishonour him4 ,know this1 that ,god is in ,christ reconciling the world to himself4 ,therefore thou condemned sinner mayest come to ,god in ,christ4 ,if you ask any warrant1 we think there should be no such questioning1 when you are in so great necessity4 ,if a man were starving without a city1 and it were told him there is plenty within1 were he not a fool that would make any more business1 but labour to enter in8 ,this is enough to cross all your objections2 you are in extreme necessity1 and like to perish within yourself2 8he is able to save to the uttermost all that come to him40 ,what would you more8 ,let there be then a closure between absolute necessity and sufficient ability to save4 ,will you yet stand disputing without the city1 when the avenger of blood is above your head8 ,if you will yet press for some more ground and warrant of believing1--then ,i will tell you all that ,i know is in the word for a ground of faith4 ,you have great misery and necessity within you1--that you grant1 and it is your complaint4 ,christ hath mercy and sufficiency of grace in him2 he is able to save to the uttermost1--that you cannot deny4 ,but ,i do add this third1 he is also willing to save thee1 whoever will be saved by him2 nay1 he is more willing than thou art4 ,if you question this1 ,i desire you but to consider the whole tenor of the gospel4 ,how many invitations6 ,how many persuasions6 ,how many promises to those who come6 ,yea1 how many commands1 and that peremptory1 to believe on him6 ,yea1 how many threatenings against you1 if you will not come to him to have life6 ,hath he given himself for the sins of the world1 and will he not be willing that sinners partake of that he was at so much pains to purchase8 ,think you that ,christ will be content his death should be in vain8 ,and it should be in vain1 if he did not welcome the worst sinners2 yea1 it should be in vain if he did not draw them to him1 and make them willing4 ,but besides this1 he hath promised so absolutely1 and freely1 and fully1 as there should be no exception imaginable against it2 8him that cometh to me1 ,i will in no wise cast out10 ,john vi4 #cg4 ,why do you imagine any case where ,christ hath made none8 ,why do you sin against your own souls8 ,oh1 if ,i were in ,christ1 say you1 ,i would be well6 and oh1 that he would welcome such a sinner6 ,christ answers thee in express terms2 8whosoever will1 let him take and drink freely40 ,thou declarest thy willingness in so speaking2 and he declares his willingness in so promising4 ,nay1 thy looking afar off on him1 is a fruit of his willingness2 8ye have not chosen me1 but ,i have chosen you10 and loved you first4 ,if ye will not yet believe this1 look upon his command2 this is his command1 that ye believe on the ,son1 #a ,john iii4 #bc4 ,what warrant have ye to do any duty he commands8 ,and why do ye more question this8 ,is not this his command8 ,and is it not more peremptory1 because a new command1 and his last command8 ,and when withal he boasts7#aei7 us into his ,son1 that we may have life1 oh1 who should have the face to question any more his willingness6 ,other grounds than these ,i know none2 and ,i think if any come to ,christ1 or pretend to come1 on other grounds1 he comes not right4 ,if the most holy man come not in among ungodly sinners2 if he do not walk upon the grounds of his own extreme necessity1 and ,christ's sufficiency1 he cannot come to ,jesus ,christ4 ,there is a conceit among people1 which1 if it were not so common as it is1 ,i would not mention it1 it is so ridiculous--how can ,i come to ,christ so unclean and so guilty1 nothing but condemnation in me8 ,if ,i were such and such1 ,i would come to him4 ,alas6 there can nothing be imagined more absurd1 or contrary even to sense and reason4 ,if thou wert such and such1 as thou fanciest a desire to be1 thou wouldst not come to ,christ2 thou neededst him not4 ,that which thou pretendest as a reason why thou shouldst not come1 is the great reason pressed in the gospel why thou shouldst come4 ,what madness is this8 ,i am so unclean1 ,i will not come to the fountain to wash2--wherefore was the fountain opened1 but for sin and uncleanness8 ,and the more uncleanness1 the more need2 and the more need1 the more reason to come4 ,necessity is a great errand1 and our errand is a sufficient warrant4 ,i am pursued by the law1 ,i have condemnation within me1 and nothing but condemnation4 ,well then1 come to ,christ ,jesus1 the city of refuge1 where no condemnation is4 ,wherefore was this city appointed1 but for this end8 ,i beseech you every one who useth those debates1 and taketh a kind of delight in them1 know what they mean1 how they wrong your own souls2 how they dishonour ,christ1 and so ,god the ,father2 nay1 how foolish and ridiculous they are1--that if it were not your perplexity indeed1 they deserved no answer1 but a rebuke or silence4 ,i have seen people take delight in moving objections against the truth1 yea1 and study earnestly how to object against any answers given from the truth4 ,alas6 thou meddlest to thine own hurt2 thou art upon a way which shall never yield thee any comfort1 but keep thy soul from establishment1 as a wave tossed up and down6 ,if ye believe not1 but dispute1 ye shall not be established4 ,but ,i would speak a word to those that have believed1 that have fled for refuge to ,christ4 ,oh6 it concerns you most of all men to study to know this condemnation that ye are delivered from1 that ye may be thankful1 and may keep close within this city4 ,i say1 there is no man within the world should have more thoughts1 more deep and earnest meditations on the curse and wrath of ,god1 than those who are delivered from them through ,christ2 and my reason is1 that ye may know how great a salvation ye have received1 how great a condemnation ye have escaped1 and may henceforth walk as those who are bought with a price4 ,your creation makes you not your own1 but his1 because he gave that being4 ,but your redemption should make you twice more his1 and not your own1 because1 when that being was worse than if it had not been at all1 he made it over again4 ,so ye are twice his3 first1 he made you with a word1 but now he hath bought you with a price1 and that a dear price1--his blood4 ,again1 the keeping this curse always in your view and sight and application of it unto your sins1 will make much employment for ,christ4 ,o how will ye often flee into that city6 ,i think they are the greatest enemies of ,jesus ,christ1 and his grace1 who would have a believer have no more use of the law4 ,i know not who can use the law if he do it not4 ,i know not who can apply it unto ,christ1 the end of it1 but he4 ,certainly he hath not only use of the commands as a rule of obedience1 but the curse also1 not to make him fear again unto bondage2 no1 no1 but to make him see always the more necessity of ,jesus ,christ1 that he may take up house in him1 and dwell in him4 ,sermon ,,iii4 ,verse #a4--8,who walk not after the flesh1 but after the ,spirit40 ,it is difficult to determine which of these is the greatest privilege of a ,christian1--that he is delivered from condemnation1 or that he is made to walk according to the ,spirit1 and made a new creature2 whether we owe more to ,christ for our justification1 or sanctification3 for he is made both to us3 but it is more necessary to conjoin them together1 than to compare them with each other4 ,the one is not more necessary--to be delivered from wrath1 than the other1 to walk according to the ,spirit4 ,i think it were an argument of a soul escaped from condemnation1 to have the great stream and current of its affections and endeavours towards sanctification1 not that they may be accepted of ,god1 but because they are accepted of ,god4 ,it is not said1 there is nothing condemnable in those that are in ,christ1 but there is no condemnation to them4 ,there is1 indeed1 a body of death1 and law of sin within them1 a nature defiled with original pollution1 and many streams flowing from it1 which the sprinkling of the blood of ,christ in justification doth not take away4 ,if any man say there is no sin in him1 he is a liar1 and the truth is not in him4 ,but here is the grace and mercy of ,god in ,jesus ,christ2 that removes the curse where the sin is1--that takes away the condemnation where all worthy of condemnation is4 ,and thus the soul's justification is parallel to ,christ's condemnation4 ,there was in him nothing condemnable1 no sin1 no guile in his mouth2 yet there was condemnation to him1 because he was in stead and place of sinners4 ,our iniquities were laid on him1 not in him2 he who knew no sin was made a curse for us1 that we might be made the righteousness of ,god in him4 ,so then1 the soul that fleeth into ,jesus ,christ's righteousness1 though it have in it all that deserveth condemnation1 yet there is no condemnation to it1 because his righteousness is laid upon it1 and ,christ hath taken away the curse4 ,the innocent ,son of ,god was condemned1 therefore are guilty sinners absolved4 ,the curse was applied unto him who had no sin1 but only was made sin1 or sin laid on him1 and therefore the sentence of absolution from the curse is applied unto them who have no righteousness1 but are made the righteousness of ,god by free and gracious imputation4 ,this ,i speak1 because of many unsavoury and unsound expressions in this loose generation1 that there is no sin in the justified1 that justification removes it close1 as if it had never been at all4 ,i say1 as the condemnation of ,jesus ,christ did not blot out his innocency and holiness within him1 but only justice considered him on that account as a transgressor1 who yet was the holy and spotless ,lamb of ,god in himself2 so likewise the justification of a sinner before ,god1 doth not remove or blot out the very corruption and defilement of our natures1 but only scrapes out our names out of the roll of his debtors1 as having satisfied in our cautioner1 and considers us as righteous on that account before ,god4 ,and this likewise ,i speak for your use1 that ye may loathe and abhor yourselves1 as much in yourselves1 who are made clean by the blood of ,jesus ,christ1 as if ye were not washen4 ,nay1 so much the more ye ought to remember your own sins1 which he doth not remember as debt any more2 and to be ashamed and confounded because they are pardoned4 ,it is ordinary for souls to look on themselves with an eye of more complacency in themselves1 when they apprehend that ,god looks favourably on them4 ,i do not think that any soul can duly consider the gracious aspect of ,god in ,jesus ,christ to them1 but they will the more loathe themselves4 ,but ,i find it ordinary1 that slight and inconsiderate thoughts of pardon beget jolly conceits in men's hearts of themselves4 ,and this is even the sin of ,god's children2 something is abated of our self-abhorring1 when we have peace and favour spoken unto us4 ,but ,i beseech all who believe there is no condemnation for them1 to consider there are all things worthy of it in them1 yea1 nothing but what deserves it2 and therefore let that aspect of ,god beget self-loathing and self-detestation in you4 ,the more you apprehend he is pleased with you1 be ye the more displeased with yourselves1 because it is not yourselves he is pleased with1 but his own well-beloved ,son4 ,the day of redemption is coming1 when there shall be no condemnation1 and nothing condemnable either4 ,in heaven you shall be so1 but while ye are here1 this is the most important duty ye are called to1--to loathe yourselves1 because of all your abominations1 and because he is pacified towards you1 ,ezek4 xvi4 at the close2 and chap4 xxxvi4 #ca2 and xx4 #dc1 #dd4 ,there is a new and strange mortification now pleaded for by many17#afj7 whose highest advancement consisteth in not feeling1 or knowing1 or confessing sin1 but in being dead to the sense and conviction of the same4 ,alas6 whither are these reforming times gone8 ,is not this the spirit of ,antichrist8 ,i confess it is a mortification of godliness1 a crucifying of repentance and holiness1 a crucifying of the new man2 but it is a quickening of the old man in the lusts thereof1 a living to sin4 ,this is a part of that new 7but falsely so called7 gospel that is preached by some2 which1 if an angel would bring from heaven1 we ought not to believe it4 8,other foundation can no man lay than that which is laid0 already1 upon which the prophets and apostles are builded1--even ,christ ,jesus4 ,lord1 give the ,spirit to understand these mysteries already revealed2 but save us from these new discoveries and lights4 ,that which we have received is able to make us perfect to salvation4 ,every one pretends a claim and right to this privilege of ,christians1 to be pardoned and absolved from condemnation1 who doth not put it out of question1 though in the mean time their iniquities testify against them2 and their transgressions say in the heart of a godly man1 that 8there is no fear of ,god before their eyes40 ,therefore the apostle describes the man that is in ,jesus ,christ1 to be such an one1 that walks 8not after the flesh1 but after the ,spirit10--not only to guard against the presumptuous fancy of those that live in their sins1 that pretend to hope for heaven1 but to stir up every justified soul to a new manner of conversation1 since they are in ,jesus ,christ4 ,we would speak a word of two things from this3 ,first1 ,that the ,scripture gives marks and characters of justified and reconciled persons1 that they may be known by1 both to themselves and others4 ,next1 ,that1 the ,christian having escaped condemnation1 hath a new manner of walking1 and is a new creature in ,christ4 ,it might seem a strange thing1 that this first were questioned in this generation1 7if any the most clear and important truth could pass without scanning7 the very tenor of the ,scripture holds out so much of it4 ,i wonder that any man that reads this chapter1 or the epistles of ,james and ,john1 should have any more doubt of it4 8,hereby we do know that we know him1 if we keep his commandments40 ,is not this a conclusion of our state and condition1 from the conformity of our walking to the will of ,god8 ,what divine truth can we be sure of1 if this be uncertain8 ,when the beloved disciple1 who knew how to preach ,christ1 asserts it in express terms1 #a ,john v4 #ac1 8,these things have ,i written unto you that believe1 that ye may know that ye have eternal life1 and that ye may believe on the name of the ,son of ,god40 ,this very thing was the great scope and purpose of that evangelic and divine epistle4 ,i find that ,antinomians7#afa7 confound this question1 that they may have the more advantage in their darkness4 ,the question is not concerning the grounds of a man's believing in ,christ1 but concerning our assurance1 or knowledge of our believing4 ,there is a great mistake in ,christians practice1 in confounding these two4 ,it makes ,christians very unreasonable in their doubtings and exercises2 therefore let us have this before our eyes1--faith1 in its first and pure acting1 is rather an adherence and cleaving of a lost soul to ,christ1 than an evidence of its interest in him1 or of his everlasting love4 ,you know all1 that it is one thing to know a thing1 or love a thing1 and another thing to reflect upon it1 and know that ,i know and love it4 ,john did write to believers1 that they might know they did believe1 and believe yet more4 ,these things then are both separable1 and the one is posterior to the other1--8after that ye believed ye were sealed40 ,the persuasion of ,god's love and our interest in ,christ1 is the ,spirit's seal set upon the soul4 ,there is a mutual sealing here4 ,the soul1 by believing and trusting in ,jesus ,christ1 8sets to its seal that ,god is true10 as ,john speaks1 ,john iii4 #cc4 ,when ,god speaks in his law1 the soul receives that testimony of his justice and holiness1 subscribes to the equity and righteousness of the sentence1 by condemning itself4 ,and when ,christ speaks in the gospel1 the soul seals that doctrine of free salvation1 by approving and consenting with all its heart to the offer1 subscribes to the way of salvation in ,christ1 and the truth of his promises4 ,and thus is the truth of ,god and ,christ sealed1 by the soul's believing4 ,then the ,spirit of ,jesus ,christ afterward1 when he pleaseth1 irradiates and shines upon the soul1 and discovers those things that are freely given1 and witnesseth to the conscience of the believer1 that he is a son of ,god4 ,thus the ,spirit seals the believer1 and gives his testimony to his truth47#afb7 ,now if we speak of the ground of the first1 viz4 of believing in ,christ to salvation1 ,i know none1 but that which is common to sinners1 and holden out in the gospel generally to all1--our sin and misery1 and absolute necessity1 and ,christ's invitation of all to come1 and receive his full and perfect salvation4 ,i think a man should seek nothing in himself1 whereupon to build his coming to ,christ4 ,though it be true1 no man can come to a ,saviour1 till he be convinced of sin and misery1 yet no man should seek convictions as a warrant to come to ,christ for salvation4 ,he that is in earnest about this question1 how shall ,i be saved8--,i think he should not spend the time in reflecting on1 and examination of himself1 till he find something promising in himself2 but from discovered sin and misery1 pass straightway over to the grace and mercy of ,christ1 without any intervening search of something in himself to warrant him to come4 ,there should be nothing before the eye of the soul but sin1 and misery and absolute necessity1 compared with superabounding grace and righteousness in ,christ2 and thus it singly devolves itself over upon ,christ1 and receives him as offered freely1 8without money and without price40 ,i know it is not possible that a soul can receive ,christ till there be some preparatory convincing work of the law1 to discover sin and misery4 ,but ,i hold1 that to look to any such preparation1 and fetch an encouragement or motive therefrom1 to believe in ,christ is really to give him a price for his free waters and wine1--it is to mix in together ,christ and the law1 in the point of our acceptation4 ,and for souls to go about to seek preparations1--for a time resolving not at all to consider the promise of the gospel1 till they have found them1 and satisfaction in them1 is nothing else but to go about to establish their own righteousness1 being ignorant of the righteousness of ,christ4 ,and therefore many do corrupt the simplicity of the gospel1 by rigid exactions of preparations1 and measures of them1 and by making them conditions or restrictions of gospel commands and promises2 as in this1 8,come ye that are wearied40 ,and from thence they seem to exclude persons not so qualified1 from having a warrant to believe4 ,alas6 it is a great mistake of these and such words4 ,certainly these are not set down on purpose to exclude any who will come1--for1 8whosoever will1 let him take the water of life freely10 but rather to encourage such wearied and broken souls as conceive themselves to be the only persons excluded1 and to declare unto us in some measure1 the nature of true faith1 that a soul must be beaten out of itself1 ere it can come to ,christ4 ,therefore1 ,i conclude1 that not only is it a ridiculous and foolish conceit of many ,christians that use to object against believing1--if ,i were as such and such a person1 if ,i did love ,god1 if ,i had these fruits of the ,spirit1 if ,i walked according to the ,spirit1 then ,i might believe4 ,alas6 how directly opposite is this to the terms of the gospel6 ,i say1 if thou place satisfaction in these1 and from that ground come to ,jesus ,christ1 then thou dost not come really1--thou dost indeed establish thine own righteousness4 ,doth any saint1 though ever so holy1 consider himself under such notions of grace1 when he comes to be justified8 ,no indeed2 but as an ungodly man rather1 he must deny all that1 though he had it4 ,and besides1 it is most unreasonable and incongruous1 to seek the fruits before the tree be planted1 and to refuse to plant the tree1 till you can behold the fruits of it4 ,but also1 it is contrary to the free and comfortable doctrine of the gospel1 for a soul to seek the discovery of any thing in itself but sin1 before it apply to ,jesus ,christ4 ,i say1 there must be some sense of sin1 otherwise it hath not rightly discovered sin1 but a soul should not be at the pains to discover that sense of sin1 and find it out1 so as to make it a motive of believing in ,christ4 ,he ought to go straight forward1 and not return as he goes4 ,he must indeed examine himself1--not to find himself a sensible humble sinner1 that so he may have ground of believing1 but that he may find himself a lost perishing sinner1 void of all grace and goodness1 that he may find the more necessity of ,jesus ,christ4 ,and thus ,i think the many contentions about preparations of conditions preparatory to believing1 may be reconciled4 ,now if the question be1 as it is indeed1 about the grounds of our assurance1 and knowledge of our own faith1 certainly it is clear as the noonday1 that as the good tree is known by the fruits thereof1 and the fire by the heat thereof1 so the indwelling of faith in the heart is known by its purifying of the heart and working by love4 ,it makes a man a new creature1 so that he and others may see the difference4 ,neither is this any derogation to the free grace of ,christ1 or any establishing of our own righteousness1 except men be so afraid to establish their own righteousness1 that they will have no holiness at all1 but abandon it quite1 for fear of trusting in it1 which is a remedy worse than the disease1 because ,i make it not a ground of my acceptation before ,god1 but only a naked evidence of my believing in ,christ1 and being accepted of ,god4 ,it being known that these have a necessary connection together in the ,scriptures1 and it being also known that the one is more obvious and easy to be discerned than the other4 ,sure ,i am1 the ,lamb's book of life is a great mystery1 and unless this be granted1 ,i see not but every man's regeneration and change shall be as dark and hidden1 as the hidden and secret decrees of ,god's election2 for the ,spirit may immediately reveal both the one and the other4 ,is it any derogation to the grace of ,christ1 to know what is freely given us8 ,doth it not rather commend his grace1 when a soul looks upon itself1 beautified with his comeliness1 and adorned with his graces1 and loathes itself in itself1 and ascribes all the honour and praise to him8 ,is it not more injury to the fountain and fulness of grace in ,christ1 not to see the streams of it at all nor to consider them1 than to behold the streams of grace that flow out of this fountain1 as coming out of it8 ,i think ,christians may be ready to idolize their graces1 and make them mediators1 when they are known1 but is this a good remedy of that evil1 to abandon all sight and knowledge of the things freely given us of ,god8 ,shall we not speak of the freeness of grace1 because men's corruptions turn grace into carnal liberty and wantonness8 ,if these graces be in us1 sure ,i am1 it is no virtue to be ignorant of them1 but rather a weakness and darkness4 ,it must then be the light and grace of ,god to know them1 and from thence to conclude7#afc7 that assurance of faith1 which is not a forced1 ungrounded persuasion1 and strong fancy1 without any discovered reason of it4 ,sure ,i am1 the apostles counsel is1 to make our election sure1 by making our calling sure4 ,how shall any venture to look into those secrets of the ,lamb's book of life1 and read their name there8 ,undoubtedly they belong not to us1--they are a light inaccessible1 that will but confound and darken us more4 ,therefore1 whoever would know their election1 according to the ,scriptures1 must read the transcript and copy of the book of life1 which is written in the hearts and souls of the elect4 ,the thoughts of ,god are written in his works upon the spirits of men4 ,his election hath a seal upon it1--8,the ,lord knoweth them that are his20 and who can break up this seal8 8,who hath known the mind of the ,lord80 ,none can1 until the ,lord write over his thoughts in some characters of his ,spirit1 and of the new creature1 in some lineaments and draughts of his own image1 that it may be known they are the epistle of ,christ1 not written with ink and paper1 but with the ,spirit of the living ,god1 not on tables of stone1 but in fleshly tables of the heart1 #b ,cor4 iii4 #c4 ,christ writes his everlasting thoughts of love and good-will to us in this epistle2 and that we may not think this doth extol the creature1 and abase ,christ1 it is added1 ver4 #e1--8,not that we are sufficient of ourselves1--but our sufficiency is of ,god40 ,the seeing of grace in ourselves doth not prejudge the grace of ,god1 unless we see it independent of the fountain1 and behold not the true rise of it1 that we may have no matter to glory of4 ,it is not a safe way of beholding the sun1 to look straight on it4 ,it is too dazzling to our weak eyes1--you shall not well take it up so4 ,but the best way is to look on it in water2 then we shall more steadfastly behold it4 ,god's everlasting love1 and the redemption of ,jesus ,christ1 is too glorious an object to behold with the eyes of flesh4 ,such objects certainly must astonish and strike the spirits of men with their transcendent brightness4 ,therefore we must look on the beams of this sun1 as they are reflected in our hearts2 and so behold the conformity of our souls1 wrought by his ,spirit1 unto his will2 and then we shall know the thoughts of his soul to us4 ,if men shall at the first flight climb so high1 as to be persuaded of ,god's eternal love1 and ,christ's purchase for them in particular1 they can do no more1 but scorch their wings1 and melt the wax of them1 till they fall down from that heaven of their ungrounded persuasion1 into a pit of desperation4 ,the ,scripture way is to go downward once1 that ye may go up4 ,first go down in yourselves1 and make your calling sure1 and then you may rise up to ,god1 and make your election sure4 ,you must come by this circle2 there is no passing by a direct line1 and straight through1 unless by the immediate revelation of the ,spirit1 which is not ordinary and constant1 and so not to be pretended unto4 ,i confess1 that sometimes the ,spirit may intimate to the soul ,god's thoughts towards it1 and its own state and condition1 by an immediate overpowering testimony1 that puts to silence all doubts and objections1 that needs no other work or mark to evidence the sincerity and reality of it4 ,that light of the ,spirit shall be seen in its own light1 and needs not that any witness of it4 ,the ,spirit of ,god sometimes may speak to a soul1--8,son1 be of good comfort1 thy sins are forgiven thee40 ,this may break into the soul as a beam darted from heaven1 without reference to any work of the ,spirit upon the heart1 or word of ,scripture1 as a mids7#afd7 or mean to apply it4 ,but this is more extraordinary4 ,the ordinary testimony of the ,spirit is certainly conjoined with the testimony of our own consciences1 ,rom4 viii4 #af4 ,and our consciences bear witness of the work of the ,spirit in us1 which the ,spirit discovers to be according to the word4 ,the ,spirit makes known to us things that are freely given2 but1 by 8comparing spiritual things with spiritual10 #a ,cor4 ii4 #aj1 #ac4 ,the fruit and special work of the ,holy ,ghost in us is the medium1 and the ,spirit's light irradiates and shines upon it1 and makes the heart to see them clearly4 ,for1 though we be the children of light1 yet our light hath so much darkness1 as there must be a supervenient and accessory light of the ,spirit1 to discover that light unto us4 ,now what is all this to us8 ,i fear that there be many ungrounded persuasions among us1--that many build on a sandy foundation1 even a strong opinion that it is well with them1 without any examination of their souls and conversations according to the word2 and this certainly1 when the tempest blows1 cannot stand4 ,some teach1 that no man should question whether he believe or not1 but presently believe4 ,i think none can believe too suddenly2 it is always in season1 nunquam sera est fides nec pnitentia1--it is never late in respect of the promise2 and it is never too early in respect of a man's case4 ,but ,i cannot think any man can believe1 till the ,spirit have convinced him of his unbelief2 and therefore ,i would think the most part of men nearer faith in ,jesus ,christ1 if they knew they wanted faith4 ,nay1 it is a part of faith1 and believing ,god in his word1 and setting to our seal that ,god is true1 for a man to take with his unbelief1 and his natural inability1 yea1 averseness to it4 ,i would think that those who could not believe in ,christ1 because they sought honour one of another1 and went about to kill him1 they had done well to have taken with that challenge of ,christ's2 and if men ought to take with their sin1 they ought to search and try their sin1 that they may find it out1 to take with it4 ,i wonder1 since ,antinomians make unbelief the only sin in the world1 that they cannot endure the discovery and confession of it4 ,it seems they do not think it so heinous a sin4 ,i confess1 no man should of purpose abstain from believing in ,christ1 till he find out whether he hath believed or not2 but whatever hath been1 he is bound presently to act faith in ,jesus ,christ2 to flee unto him as a lost sinner1 to a saving ,mediator4 ,but that every man is bound to persuade himself at the first1 that ,god hath loved him1 and ,christ redeemed him1 is the hope of the hypocrite1--like a spider's web1 which1 when leaned to1 shall not stand4 ,that man's expectation shall perish2 he hath kindled sparks of his own1--a wild-fire1 and walketh not in the true light of the word1 and so must lie down in sorrow4 ,many of you deceive yourselves1 and none can persuade you that ye do deceive yourselves1 such is the strength of that delusion and dream4 ,it is the great part of the heart's deceitfulness1 to flatter itself in its own eyes3 to make a man conceive well of himself and his heart4 ,i beseech you1 do not venture your soul's salvation on such groundless opinions2 never to question the matter1 is to leave it always uncertain4 ,if you would judge yourselves according to the ,scriptures1 many of you have the marks and characters of those who are kept without the city1 and are to have their part in the lake of fire4 ,is there no condemnation for you1 who have never condemned yourselves8 ,certainly the more you are averse to condemn yourselves1 this sticks the closer to you4 ,you are not all in ,christ2 8they are not all ,israel which are of ,israel40 ,many 7nay the most part7 are but said ,christians2 have no real union with ,christ1 or principle of life from him4 ,the love you carry to yourselves1 makes you easily believe well of yourselves2 know1 that self-love can blind the eyes1 and make you apprehend that ,god loves you also4 ,nay1 every one readily fancies that to be1 which he desires to be4 ,i beseech you1 consider if you have any ground for your hopes and confidences1 but such as those that will not bear out always4 ,it would be no disadvantage to you1 to have your hope shaken1 that instead of a vain presumption1 you may have the anchor of hope1 which shall be fixed within the vail4 ,i think one thing keeps men far from the kingdom of ,god1--because they know not that they believe not in him4 ,we had gained much ground on you by the word1 if we could persuade you that ye believe not1 and have not believed from the womb4 ,we might then say to you1 as ,christ to his disciples1 8,ye believe in ,god1 believe also in me40 ,ye have given credit to ,god the judge and lawgiver1 pronouncing a curse on you1 and a sentence that ye have hearts desperately wicked1--now1 believe also in me1 the ,redeemer4 ,ye have believed ,god in the law1 in as far as ye have judged yourselves under sin and wrath2 now1 believe me in the gospel1 that brings a ransom from wrath1 and a remedy for sin4 ,it is this very unbelief1 that is the original of the world's perishing1--unbelief of the law4 ,ye do not consider ye are under the condemnation of it4 ,ye do not believe that ye have not yet fled to ,jesus ,christ to escape it2 and these two keep souls in a deep sleep1 till judgment awake them4 ,but unto every one of you1 ,i would give this direction3 ,let not examination of what you are1 hinder you from that which is your chief duty1 and his chief commandment1--to believe in him4 ,i know many ,christians are puzzled in the matter of their interest1 and always wavering1 because they are more taken up with that which is but a matter of comfort and joy1 than that which is his greatest honour and glory4 ,i say1 to consider the precious promises2 to believe the excellency and virtue of ,jesus ,christ1 and love him in your souls1 and delight in him1 is the weightiest matter of the gospel4 ,to go out of yourselves daily into his fulness1 to endeavour new discoveries of your own naughtiness and his grace1 this is the new and great commandment of the gospel4 ,the obedience of it is the most essential part of a ,christian walk4 ,now1 again1 to know that ye do believe1 and to discern your interest in ,christ1 this is but a matter of comfort and of second concernment4 ,therefore1 ,i say1 whenever ye cannot be clear in this1 ye should be always exercised in the first4 ,for it is that we are first called to2 and if souls were more exercised that way1 in the consideration and belief of the very general truths and promises of the gospel1 ,i doubt not1 but the light of these would clear up their particular interest in due time4 8,these ought ye to have done1 and not to leave the other undone40 ,it is still safest to waive such a question of interest1 when it is plunging17#afe7 because it puts you off your special duty1 and this is ,satan's intent in it4 ,it were better if ye do question1 presently to believe and abide in him1 till it were put out of question4 ,sermon ,,iv4 ,verse #a4--8,who walk not after the flesh1 but after the ,spirit40 ,christ is made to us of ,god both righteousness and sanctification2 and therefore1 those who are in ,christ do not only escape condemnation1 but they walk according to the ,spirit1 and not according to the flesh4 ,these two are the sum of the gospel4 ,there is not a greater argument to holy walking than this1--there is no condemnation for you1 neither is there a greater evidence of a soul having escaped condemnation1 than walking according to the ,spirit4 ,we have spoken something in general of the evidence that may be had of a man's state1 from his walking1 and the ,spirit's working in him2 we would now speak of the conjunction of these two1 and the influence that that privilege hath on this duty1 and something of the nature of this description1 8who walk not after the flesh1 but after the ,spirit40 ,in the creation of man1 man was composed of soul and body4 ,there was a right order1 and subordination of these1 suitable to their nature4 ,in his soul he reached angels above1--in his body he was like the beasts below2 and this part1 his flesh1 was a servant to the soul1 that was acted and affected according to the desires and motives of the soul4 ,now sin entering1 as it hath defaced all the beauty of the creation1 as it hath misplaced man1 and driven him out from that due line of subordination to ,god his ,maker1 for he would have been equal to ,god1 so it hath perverted this beautiful order in men1 and turned it just contrary1--hath made the servant to ride on horses1 and the prince to walk on foot4 ,this is the just punishment of our first sin4 ,adam's soul was placed by creation under the sole command of its ,creator1 above all the creatures1 and his own senses2 but in one sin1 he proudly exalted himself above ,god1 and lamentably subjected himself below his senses1 by hearkening to their persuasion4 ,he saw it was good1 and tasted it1 and it was sweet1 and so he ate of it4 ,what a strange way was this6 ,to be like ,god1 he made himself unlike himself1 liker the miserable beasts4 ,now1 ,i say1 this is the deserved punishment of man4 ,his soul1 that was a free prince1 is made a bond slave to the lusts of his flesh2 flesh hath gotten the throne1 and keeps it1 and lords it over the whole man4 ,now therefore it is1 that the whole man unregenerate1 is called flesh1 as if he had no immortal spirit1 ,john iii4 #f1 8that which is born of the flesh is flesh20 and this chap4 ver4 #h1 has a description of natural men1 8they that are in the flesh20 because flesh is the predominant part that hath captivated a man's reason and will4 ,nay1 not only the grosser corruptions in a man1 that have their use and seat in his flesh and body1 are under that name2--but take the whole nature of man1 that which is most excellent in him1 his soul and spirit1 his light and understanding1 the most refined principles of his conversation1--all these are now but flesh4 ,nay1 not only such natural gifts and illuminations but even the light of the gospel1 and law of ,god1 that someway enters his soul1 changeth the nature and name1--it is all but darkness and flesh in him1 because the flesh hath a dominion over all that4 ,the clouds and vapours that arise from the flesh1 bemist7#aff7 and obscure all these2 the corruptions of the soul are most strengthened in this sort1 and most vented here4 ,sin is become connatural to the flesh1 and so a man1 by the flesh1 is ensnared and subjected to sin4 ,christ comprehends all our prerogatives and endowments under this4 ,john i4 #ac1 8born not of blood1 nor of the will of the flesh20 and ,matt4 xvi4 #ag1 8flesh and blood hath not revealed it unto thee40 ,even all the outwards of religion1 and all the common privileges of ,christians may be called so4 ,what hath ,abraham found according to the flesh8 ,rom4 iv4 #a1 ,phil4 iii4 #c2--which imports so much1 that all those outward privileges1 many illuminations1 and reformations1 may so far consist with the corruption of man's nature1 may unite so with that1 as to have one name with it4 ,it is not all able to conquer our flesh1 but our flesh rather subdues all that1 and makes it serve itself1 till a stronger than it come1 even the ,spirit1 to subdue it and cast it out of the house4 ,thus the image of ,god in man is defaced2 nay1 the very image and nature of man1 as man1 spoiled4 ,the first creation1--sin hath marred and disordered it4 ,now1 when this second creation1 or regeneration comes1 the creature is made new1 and formed again by the powerful ,spirit of ,jesus ,christ4 ,this change is made1 flesh is put out of the throne1 as an usurper2 the spirit and soul of a man is put in a throne above it1 but placed according to its due order1 under a holy and spiritual law of ,god4 ,and thus ,jesus ,christ is the repairer of the breaches1 and restorer of the ancient paths and old wastes1 to dwell in4 ,now the soul hath a new rule established to act according to1 and new principles to act from4 ,he whose course of walking was after the corrupt dictates and commands of his fleshly affections1 and was of no higher strain than his own sparks of nature1 and acquired light would lead him to1 now he hath a new rule established1--the ,spirit speaking in the word to him1 and pointing out the way to him4 ,and there is a new principle1 that ,spirit leading him in all truth1 and quickening him to walk in it4 ,now this is the soul's perfect liberty1 to be from under the dominion of sin and lusts2 and thus the ,son makes free indeed by the free ,spirit4 ,the ,son was made a servant1 that we might be made free1 no more servants of sin in the lusts thereof3 and the ,spirit of the ,lord1 where he comes1 there is liberty2 there the spirit and reasonable soul of a man is elevated into its first native dignity2 there the base flesh is dethroned1 and made to serve the spirit and soul in a man4 ,christ is indeed the greatest friend of men1 as they are men4 ,sin made us beasts1 ,christ makes us men4 ,unbelievers are unreasonable men1 1 brutish1 yea1 in a manner1 beasts2--this is an ordinary compellation in scripture4 ,faith makes a man reasonable1--it gives the saving and sanctified use of reason4 ,it is a shame for any man to be a slave to his lusts and passions4 ,it is the character of a beast upon him4 ,he that is led by senses and affections1 is degenerated from human nature2 and yet such are all out of ,christ4 ,sin reigns in them1 and flesh reigns1 and the principles of light and reason within are captivated1 incarcerated within a corner of their minds4 ,we see the generally received truths among men1 that ,god is1 that he is holy1 and just1 and good2 that heaven and hell is1--these are altogether ineffectual1 and have no influence on men's conversations1 no more than if they were not known1 even because the truth is detained in unrighteousness4 ,the corruptions of men's flesh are so rank1 that they overgrow all this seed of truth1 and choke it1 as the thorns did the seed1 ,matt4 xiii4 #g4 ,now1 for you1 who are called of ,jesus ,christ1 ,o know what ye are called unto6 ,it is a liberty indeed1 a privilege indeed4 ,ye are no more debtors to the flesh2--,christ hath loosed that obligation of servitude to it4 ,o let it be a shame unto you1 who are ,christians1 to walk so any more1 to be entangled any more in that yoke of bondage6 8,he that ruleth his spirit0 is greater than the mighty1 8than he that taketh a city40 ,thus we are called to be more than conquerors4 ,others1 when they conquer the world1 are slaves to their own lusts2 but let it be far from you to be so4 ,ye ought to conquer yourselves1 which is more than to conquer the world4 ,it is not only unbeseeming a ,christian1 to be led with passions and lusts1 but it is below a man1 if men were not now through sin below beasts4 ,i beseech you1 aspire unto1 and hold fast1 the liberty ,christ hath obtained for you4 ,be not fashioned any more according to former lusts4 ,know1 ye are men1--that ye have reasonable and immortal spirits in you4 ,why will ye then walk as beasts8 8,understand1 ye brutish6 and ye fools1 when will ye be wise60 ,but ,i say more2 know1 ye are ,christians1 and this is more than to be a man1--it is to be a divine man1 one partaker of the divine nature1 and who is to walk accordingly4 ,christians are called to a new manner of walking1 and this walking is a fruit that comes out of the root of faith1 whereby they are implanted in ,christ4 ,you see these agree well together4 ,those who are in ,christ1 8walk not after the flesh10 c4 ,walking after the flesh1 is the common walk of the world1 who are without ,god and without ,christ1 but ,christ gives no latitude to such a walk4 ,this is a new nature to be in ,christ1 and therefore it must have new operations1--to walk after the ,spirit4 ,while we look upon the conversations of the most part of men1 they may be a commentary to expound this part of the words1 what it is to walk after the flesh4 8,the works of the flesh10 saith the apostle1 ,gal4 v4 #ai1 8are manifest10--and indeed they are manifest1 because written in great letters on the outside of many in the visible church1 that who runs may read them4 ,do but read that catalogue in ,paul1 and then come and see them in congregations4 ,it is not so doubtful and subtile a matter1 to know that many are yet without the verge of ,christ ,jesus1 without the city of refuge4 ,you may see their mark on their brow4 ,is not drunkenness1 which is so frequent1 a palpable evidence of this1--your envyings1 revilings1 wrath1 strife1 seditions1 fornications1 and such like8 ,o do not deceive yourselves6 ,there is no room in ,jesus ,christ for such impurities and impieties4 ,there is no toleration of sin within this city and kingdom4 ,sinners are indeed pardoned1 yea received and accepted1 drunkards1 unclean persons1 c41 are not excluded from entering here1--but they must renounce these lusts1 if they would stay here4 ,christ will not keep both1--he must either cast out the sin1 or the sinner with it1 if he will not part with it4 ,i beseech you1 know what ye walk after1 the flesh is your leader1 and whither will it lead you8--,o6 it is sad to think on it1--to perdition1 ver4 #ac1 8,if ye live after the flesh1 ye shall die40 ,ye think flesh your great friend1 ye do all ye can to satisfy and please it1 and1 ,o how pleasant is the satisfaction of your flesh to you6 ,ye think it liberty to follow it1 and count it bonds and cords to be restrained4 ,but1 oh6 know and consider1 that flesh will lead you by the kingdom1 that guide of your way1 to which you committed yourself1 will lead you by heaven1 ,gal4 v4 #ba4 ,it is a blind guide1 corruption and humour1 and will have no eyes1 no discerning of that pit of eternal misery4 ,they choose the way that is best pathed and trodden--that is easiest1 and that most walk into1 and this certainly will lead you straight into this pit of darkness4 ,be called off this way1 from following your blind lusts1 and rather suffer them to be crucified4 ,be avenged on them for your two eyes that they have put out1 and their treacherous dealing to you1 in leading you the high way to destruction4 ,come in to ,jesus ,christ1 and ye shall get a new guide of the way1--the ,spirit that shall lead you into all truth1 unto the blessed and eternal life4 ,christ is the way ye must walk in1 and the life that we must go into at the end of our way1 and the truth according to which we must walk4 ,now he hath given his ,spirit1 the ,comforter1 to be our leader in this way1 according to this rule and pattern unto that life4 ,in a word the ,spirit shall lead you the straight way unto ,christ4 ,you shall begin in him1 and end in him4 ,he shall lead you from grace to glory4 ,the ,spirit that came down from heaven1 shall lead you back to heaven4 ,all your walk is within the compass of ,christ1--out of him is no way to heaven4 ,but we must not take this so grossly1 as if no other thing were a walking after the flesh1 but the gross abominations among men1 though even these will scrape a great number from being in ,christ ,jesus1 but it must be further enlarged1 to the motions and affections of the unrenewed spirit1 and the common principles according to which men walk4 ,and therefore the apostle1 ,col4 iii41 ,gal4 v41 nameth many things among the works of the flesh1 and members of the old man1 which ,i doubt whether many will account so of1--some natural passions that we account nothing of1 because common1 as anger1 wrath1 covetousness4 ,what man is there amongst us1 in whom some of these mentioned stir not8 ,many of your hearts and eyes are given to covetousness1 your souls bow downward as your bodies do1 and many times before your bodies4 ,is not the heart of men upon this world1 and cannot rise above to a treasure in heaven8 ,and therefore your callings otherwise lawful1 and all your pains and endeavours in them1 hath this seal of the flesh stamped on them1 and pass no otherwise with ,god4 ,we see how rank the corruptions of men are1 anger domineering in them1 and leading them often captive4 ,and this is counted a light matter1 but it is not so in scripture4 ,how often is it branded with folly by the wise man6 ,and this folly is even the natural fleshly corruption that men are born with1 and in how many doth it rise up to the elevation of malice and hatred of others8 ,and then it carries the image of the devil1 rather than of human infirmity4 ,and if we suppose a man not much given to any of these1 yet what a spirit of pride and self love is in every man1 even those that carry the lowest sail1 and the meanest port among men1--those that are affable and courteous and those that seem most condescending to inferiors and equals4 ,yet1 alas6 this evil is more deeply engraven on the spirit4 ,if a man could but watch over his heart1 and observe all the secret reflections of it1 all the comparisons it makes1 all the desires of applause and favour among men1 all the surmises and stirrings of spirit upon any affront1 ,o how would they discover diabolic pride6 ,this sin is the more natural and inbred1 for that it is our mother-sin that brought us down from our excellency4 ,this weed grows upon a glass window1 and upon a dunghill4 ,it lodges in palaces and cottages4 ,nay1 it will spring and grow out of a pretended humility1 and low carriage4 ,in a word1 the ambitious designs of men1 the large appetite of earthly things1 the overweening conceit of ourselves1 and love to ourselves1 the stirring of our affections1 without observing a rule upon unlawful objects1 or in an unlawful manner1--all these are common to men1 and men walk after them4 ,every man hath some predominant or idol1 that takes him most up4 ,some are finer and subtiler than others1 some have their pleasures and gains without1 others their own gifts and parts within1 but both are alike odious before ,god1 and both gross flesh and corruption before him4 ,there are two errors among men concerning this spiritual walking1--the one is the doctrine of some in these days1 the other is the practical error of many of us4 ,many pretending to some near and high discoveries1 as to ,christ and the ,spirit1 have fallen upon the most refined and spiritualized flesh instead of the ,spirit indeed4 ,they separate the ,spirit from the word1 and reckon the word and law of ,god1 which was a lamp to ,david's feet1 among the fleshly rudiments of the world4 ,but if they speak not 8according to the law and to the testimony10 saith ,isaiah1 8it is because there is no light in them40 ,thus their new light is but an old darkness1 that could not endure even the darker light of the prophets4 ,if they speak not according to the word1 it is because there is no spirit in them4 ,is it not the ,spirit the ,comforter1 which ,christ promised to send to the apostles1 and all that should believe in his name through their word8 ,for that ,spirit was a ,spirit of truth1 that should lead into all truth4 ,and lest men should father their own fancies and imaginations on the ,spirit of ,god1 ,christ adds1 8he shall bring all things to your remembrance0--those things that ,christ hath spoken1 and we have here written4 ,the holy apostle to the ,colossians1 chap4 iii4 when he reproves the works of the flesh1 and declares they had put them off1 commends unto them1 in opposition to these1 8let the word of ,christ dwell in you richly in all wisdom1 teaching one another in psalms and spiritual songs1 with grace in your hearts to the ,lord10 ver4 #af1--the ,spirit here1 not casting out the word1 but bringing it in plentifully1 and sweetly agreeing with it4 ,the ,spirit that ,christ sent1 did not put men above ordinances1 but above corruptions1 and the body of death in them4 ,it is a poor and easy victory to subdue grace and ordinances--every slave of the devil doth that4 ,i fear1 as men and angels fell from their own dignity1 by aspiring higher1 so those that will not be content with the estate of ,christ and his apostles1 but soar up in a higher strain of spirit1 and trample on that ministration as fleshly and carnal1--,i fear they fall from ,jesus ,christ1 and come into greater condemnation4 ,it is true indeed1 #b ,cor4 iii4 #f1 8the letter killeth10 that is1 the covenant of works preacheth now nothing but condemnation to men1 but the ,spirit of the gospel giveth life1 nay1 even the gospel separated from the ,spirit of life in ,jesus1 is but a savour of death to souls4 ,shall we therefore separate the ,spirit from the gospel and word1 because the word alone cannot quicken us8 ,david knew how to reconcile this1--8,quicken thou me according to thy word10 ,psal4 cxix4 #be--8,thy ,spirit is good1 lead me into the land of uprightness1 quicken me1 ,o ,lord10 ,psal4 cxliii4 #aj1 #aa4 ,the word was his rule1 and the ,spirit applied his soul to the rule4 ,the word holds out the present pattern we should be conformed unto4 ,now if there be no more1 a man may look all his days on it1 and yet not be changed1 but the ,spirit within1 transforms and changes a man's soul to more and more conformity to that pattern1 by beholding it4 ,if a man shall shut his eyes on the pattern1 he cannot know what he is1 and ought to be4 ,if he look only on the ,spirit's work within1 and make that his rule1 he takes an imperfect rule1 and an incomplete copy4 ,and yet this is the highest attainment of these aspirers to new light4 ,they have forsaken the word as their rule1 and instead of it1 have another law within them1 as much as is already written on their hearts1 which is in substance this1 as they suppose1--,i am bound to do no more than ,i have already power to do2 ,i am not to endeavour more holiness than ,i have already4 ,these men are indeed perfect here in their own apprehension1 and do not know in part1 and believe in part1 and obey in part1 because they are advanced the length of their own law and rule1 their rule being of no perfection4 ,paul was not so1 but forgetting what he had attained1 he followed on to what was before him1 and was still reaching forward4 ,let not us1 my brethren1 believe every spirit1 and every doctrine that comes out under that name1--,christ hath forewarned us4 ,pray for more of that ,spirit1 which may quicken the word to us1 and quicken us to obey the word4 ,there must be a mutual enlivening4 ,the word must be made the ministration of life by the ,spirit of ,jesus1 which can use it as a sword to divide the soul and spirit2 and we must be quickened to the obedience of the truth in the word4 ,the word is the seed incorruptible2 but it cannot beget us1 or be a principle of new life within us1 except a living spirit come along to our hearts4 ,know that the word is your pattern and rule2 the ,spirit your leader and helper1 whose virtue and power must conform you to that rule1 #a ,pet4 i4 #bb4 ,peter joins these two1--the purification and cleansing the soul1 which ,christ attributes to the word1 8,ye are clean through the word which ,i have spoken10 ,john xv4 #c4 ,peter attributes it to the ,spirit working according to the pattern of truth4 ,it is true the ,spirit of ,god needs no pattern to look to2 nay1 but we must have it1 and eye it1 else we know not the ,spirit of truth from a lie and delusion4 ,we cannot try the spirits but by this rule2 and it is by making us steadfastly look on this glorious pattern in the word1 and the example of ,christ ,jesus' life1 that we are conformed unto ,christ1 as by the ,spirit of the ,lord1 #b ,cor4 iii4 #ac4 ,certainly that must be fleshly walking1 which is rather conformed unto the imaginations of a man's own heart1 than the blessed will of ,god revealed in his word4 ,can such walking please ,god1 when a man will not so much as hearken to what is ,god's will and pleasure8 ,as other heresies1 so especially this1 is a work of the flesh4 ,now there is another principle amongst many of us4 ,we account it spiritual walking1 to be separated from the gross pollutions of the world1 to have a carriage blameless before men4 ,this is the notion that the multitude fancy of it4 ,be not deceived1--you may pass the censure of all men1 and be unreprovable among them1 and yet be but walkers after the flesh4 ,it is not what you are before the world can prove you spiritual men1 though it may prove many of you carnal4 ,your outside may demonstrate of many of you that ye walk after the flesh2 and if ye will not believe it1 ,i ask you if ye think drunkenness a walking in the ,spirit8 ,do ye think ye are following the ,spirit of ,god in uncleanness8 ,is it not that ,holy ,spirit that purgeth from all filthiness8 ,look but what your walk is1 ye that are not so much as conformed to the letter of the word in any thing2 who care not to read the scriptures and meditate on them4 ,is this walking after the ,spirit of truth8 ,if drunkenness1 railing1 contention1 wrath1 envy1 covetousness1 and such like1 be the ,spirit's way1 then ,i confess many of you walk after the ,spirit2 but if these be the manifest works of the flesh1 and manifestly your way and work1 then why dream ye that ye are ,christians8 ,but ,i suppose1 that ye could be charged with none of these outward things2 that you had a form of religion and godliness1 yet ,i say1 all that is visible before men cannot prove you to be spiritual walkers4 ,remember it is a ,spirit ye must walk after2 now1 what shall be the chief agent here8 ,sure1 not the body1--what fellowship can your body have with him that is a ,spirit8 ,the body1 indeed1 may worship that eternal ,spirit1 being acted by the spirit2 but ,i say1 that alone can never prove you to be ,christians4 ,we must then lay aside a number of professors1 who have no other ground of confidence but such things as may be seen of men2 and if they would enter their hearts1 how many vain thoughts lodge there6 ,how little of ,god is there6 ,god is not almost in all our thoughts2 we give a morning and evening salutation1 but there is no more of ,god all the day throughout4 ,and is this walking after the ,spirit1 which imports a constancy8 ,and what part can be spared most1 but the spirit of a man8 ,the body is distracted with other necessary things1 but we might always spare our souls to ,god4 ,now1 thus should a man obey that command1--8pray always40 ,it is impossible that he should do nothing else but pray in an express formal way2 but the soul's walking with ,god1 between times of prayer1 should compensate that4 ,and thus prayer is continued1 though not in itself1 yet in meditation on ,god1 which hath in it the seed of all worship1 and is virtually prayer and thanksgiving1 and all duties4 ,let us then consider1 if our bodies be not more exercised in religion than our souls1 yea1 if they be not the chief agents4 ,how many impertinencies1 and roveries1 and wanderings1 are throughout the day8 ,the most part of our conversation1 if it be not profane1 yet it is vain1 that is1 unprofitable in the world4 ,it neither advantageth us spiritually1 nor glorifies ,god4 ,it is almost to no purpose2 and this is enough to make it all flesh4 ,and for our thoughts1 how do they go unlimited and unrestrained8--like a wild ass1 traversing her ways1 and gadding about1 fixed on nothing1--at least not on ,god2 nay1 fixed on any thing but ,god4 ,if it be spiritual service1 should it not carry the seal of our spirit and affection on it8 ,we are as so many shadows walking1 as pictures and statues of ,christians1 without the soul and life1 which consists in the temper and disposition of the spirit and soul towards ,god4 ,sermon ,v4 ,verse #a4--8,who walk not after the flesh1 but after the ,spirit40 ,it is no wonder that we cannot speak any thing to purpose of this subject1 and that you do not bear with fruit1 because it is indeed a mystery to our judgments1 and a great stranger to our practice4 ,there is so little of the ,spirit1 both in teachers and those that come to be taught1 that we can but speak of it as an unknown thing1 and cannot make you to conceive it1 in the living notion of it as it is4 ,only we may say in general1--it is certainly a divine thing1 and another thing than our common or religious walk is4 ,it is little experienced1 so we can know the less of it2 but this much we should know1--it is another thing than we have attained4 ,it is above us1 and yet such a thing as we are called to aspire unto4 ,how should it stir up in our spirits a holy fire of ambition to be at such a thing1 when we hear it is a thing attainable3 nay1 when ,christ calls us unto himself1 that we may thus walk with him6 ,i would have ,christians men of great and big projects and resolutions2 of high and unlimited desires1 not satisfied with their attainments1 but still aspiring unto more of ,god1 more conformity to his will1 more walking after the ,spirit1 more separation from the course of the world4 ,and this is indeed to be of a divine spirit4 ,the divine nature is here1 as it were1 in a state of violence1 out of its own element4 ,now1 it is known by this1 if it be still moving upwards1 taking no rest in this place1 and these measures and degrees1 but upon a continual motion towards the proper centre of it1--,god1 his holiness1 and ,spirit4 ,we desire to speak a word of these three4 ,first1 ,the nature of the spiritual walking4 ,next1 ,its connection and union with that blessed state of non-condemnation4 ,and then of the order of this1 how it flows from a man's being implanted in ,christ ,jesus2--which three are considerable7#afg7 in the words4 ,this spiritual walking is according to a spiritual rule1 from spiritual principles1 for spiritual ends4 ,these three being established aright1 the walk is even the motion of a ,christian within the compass of these4 ,it is according to the word1 as the holy rule2 it is from the faith and love of ,jesus ,christ1 as the predominant principles4 ,nay1 from the ,spirit of ,jesus1 living in the heart by faith1 and dwelling in it by love1 as the first wheel of this motion1 the primum mobile4 ,and as it begins in the spirit1 so it ends there1 in the glory of ,jesus ,christ1 and our heavenly ,father4 ,consider this then--it is not a lawless walking and irregular walk1 it is according to the rule1 and the rule is perfect1 and it is a motion to perfection1 not a rest in what is now attained to4 ,the course of this world is the way and rule of the children of disobedience2 ,eph4 ii4 #b4 ,there is a spirit indeed that works in them1 and a rule it works by4 ,the spirit is that evil spirit1 contrary to the ,holy ,spirit of ,god1 and you may know what spirit it is that works1 by the way it leads men unto--a broad way1 pathed and trodden in by many travellers4 ,it is the kings high street1 the common way that most part walk into according as their neighbours do1 as the most do4 ,but that king is the prince of this world1 ,satan1 who blinds the eyes of many1 that they may not see that pit of misery before them1 which their way leads them to4 ,a ,christian must have a kind of singularity1 not in opinion but in practice rather1 to be more holy1 and walk more abstracted from the dregs of the worlds pollution4 ,this were a divine singularity4 ,indeed men may suspect themselves1 that separate from the godly in opinion4 ,they have reason to be more jealous of themselves when they offend against the generation of the just4 ,but if this were the intention and design of men1 or be very unlike the multitude of men1 nay1 to be very unlike the multitude of professors1 in the affection and practice of holiness humility1 and spiritual walking1 ,i think this were an allowed way1 though a singular way4 ,men may aspire to as great a difference as may be1 from the conversations and practice of others1 if there be a tending to more conformity to the word1 the rule of all practice4 ,the law is spiritual and 8holy10 saith ,paul 8but ,i am carnal40 ,thus1 therefore1 were spiritual walking1--to see its excellent spiritual rule before our eyes that we who are carnal may be transformed and changed into more likeness to that holy and spiritual law4 ,if a man had not an imperfect rule of his own fancy and imagination before his eyes1 he could not be satisfied with his attainments1 but1 with ,paul1 would forget them1--in a manner1 not know them1 but reach forward still to what is before4 ,because so much length would be before us1 as would swallow up all our progress1--this would keep the motion on foot and make it constant4 ,a man should never say1 8,master1 let us make tabernacles1 it is good to be here40 ,no1 indeed1 the dwelling place and resting would be seen to be above4 ,as long as a man had so much of his journey to accomplish1 he would not sit down in his advancement1 he would not compare with others1 and exalt himself above others4 ,why8 ,because there is still a far greater distance between him and his rule1 than between the slowest walker and him4 ,this made ,paul more sensible of a body of death1 7,rom4 vii47 than readily lower ,christians are4 ,reflections on our attainments and comparisons with others1 which are so often the work of our spirit1 are a retrograde motion1 it makes no way but spends the time1--is a returning as we go1 whereas we ought to go straight forward4 ,i beseech you1 ,christians1 consider what you are doing1 if you would prove yourselves so indeed4 ,i know not how you can evidence it better than by honouring and esteeming his word and commandments1--exceeding large and precious1 no end of their perfection4 ,the word is much undervalued in the opinions of many1 but it is as little cared for in the practice of most4 ,there is certainly little of ,god there where this is not magnified and honoured4 ,there must be darkness in that way1 where this candle1 which was a lamp to ,david's feet1 shines not4 ,some promise to us liberty1 but they themselves are the servants of corruption1 it is no liberty to be above all law and rule4 ,it was innocent ,adam's liberty to be conformed to a holy and just command1 nay1 this was his beauty4 ,this ,spirit indeed gives liberty where he is1 but this liberty is from our sins and corruptions1 not to them4 ,it looses the chains of a man's own corrupt lusts off him1 to walk at freedom in the way of his commandments4 ,the ,spirit enlargeth the prisoner's heart1 and then he runs1 but not at random1 but the way of his commands1 ,psalm cxix4 #cb4 ,it was our bondage to be as wild asses1 traversing our ways1--to be gadding abroad1 to change our way4 ,now1 here is the ,spirit's liberty to bring us into the way and that way is one4 ,let us then learn this one principle1--the word must be the rule of your walking both common and religious4 ,alas6 it is not spiritual walking to confine religion to some solemn duties4 ,remember1 it is a walk1 a continued thing1 without interruption1 therefore your whole conversation ought to be as so many steps progressive to hearer4 ,your motion should not be to begin only when you come to pray1 or read1 or hear1 as many men do4 ,they are in a quite different way and element when they step out of their civil callings into religious ordinances4 ,but ,christians1 your motion should be continued in your eating and drinking1 and sleeping1 and acting in your callings1 that when you come to pray or read1 you may be but stepping forward in the way1 out of one darker1 obscurer path1 into a more beaten way4 ,remember1 this word can make us perfect to salvation4 ,it is a principle in the hearts of folks1 which is vented now by many1 that the word doth not reach their particular carriages and conversations in civil matters4 ,these are apprehended to be without the sphere and compass of the word1 while it is commonly cast up to ministers--meddle with the word and spiritual things and not with our matters47#afh7 ,truly ,i think1 if we separate these from the word1 we may quickly separate all religion from such actions1 and if such actings and businesses be without the court of the word1 they are also without the court of conscience1 conscience1 religion1 and the word being commensurable4 ,therefore ,i beseech every one of you1 take the word for the ruling of your callings and conversations among men4 ,extend it to all your actions1 that in all these you may act as ,christians as well as men4 ,it is certainly the licentiousness of the spirits of men1 that cannot endure the application of the word unto their particular actions and conversation4 ,now this spiritual walk proceeds from spiritual principles4 ,it is certain1 the ,spirit of ,jesus ,christ is he 8in whom we live1 and move1 and have our being0 spiritually4 ,without him we can do nothing4 ,and therefore ,christians ought to walk with such a subordination to1 and dependence on him1 as if they were mere instruments1 and patients under his hand4 ,though ,i think in regard of endeavoured activity they should bestir themselves and give all diligence1 as if they acted independently of the ,spirit1 yet in regard of denial of himself1 and dependence on the ,spirit1 each one ought to act as if he did not act at all but the ,spirit only acted in him4 ,this is the divinity of ,paul1--8,i laboured more abundantly than they all1 yet not ,i1 but grace in me4 ,i live1 yet not ,i1 but ,christ in me40 ,o how difficult a thing is it to reconcile these two in the practice of ,christians which yet cannot really be1 except they be together6 ,it is certainly one of the great mysteries of ,christianity1 to draw our strength and activity from another1 to look upon ourselves and our actings1 as these that can do nothing--as empty vines1 and that notwithstanding of all infused and acquired principles4 ,whatever we ought to do in judging and discerning of our condition1 yet sure ,i am1 ,christians1 in the exercise and practice of godliness1 should look upon themselves void of any principle in themselves either to do or think4 ,not that we are sufficient of ourselves4 ,the proficient and growing ,christian should look no more on his own inclinations and habits than if he had none4 ,he should consider himself an ungodly man1 that no fruit can grow upon1 one that cannot pray1 as he is in himself4 ,but1 alas we come to duties in the confidence of qualifications for duties1 act more confidently in them because accustomed to them1 and so make grace and religion a kind of art and discipline1 that use and experience make expert unto4 ,learn now this one thing1 which would be instead of many rules and doctrine to us1--to shut out of your eyes the consideration of what you are by gifts1 or grace1 or experience4 ,do not consider that1 but rather fix your eyes on the grace of ,jesus ,christ1 and upon the power and virtue of the ,holy ,spirit1 which is given by promise1 that when the way is all the easier to you1 both by delight and custom1 yet you may find it to your natural principles as insuperable as at the beginning1 and may still cry out1 8,draw me1 and ,i will run after thee1 lead me1 and ,i will walk with thee40 ,do not measure the call into duties by the strength thou findest in thyself1 but look unto him who strengtheneth us with all might4 ,now1 the ,spirit worketh in us by subordinate spiritual principles1 as believing in ,christ and loving of him1 as our ,lord and ,saviour1 and these two acts drive on a soul sweetly in the way of obedience4 ,fear1 where not mixed in its actings with faith and love1 is a spirit of bondage1 but the ,christian ought to walk according to the spirit of adoption which cries 8,abba1 ,father40 ,yet how many ,christians are rather in a servile and slavish manner driven on by terrors and chastisements to their duty than by love6 ,there is a piece of liberty in ,christian walking1 when there is not a restraint upon the spirit1 by this slavish fear4 ,this1 ,i say1 is not beseeming those that are in ,christ ,jesus4 ,you ought to have the ,spirit of your ,father for your leader and guide4 ,o how sweet1 and how certain and necessary also1 would this walking be6 ,the love of ,christ would be an inward principle of motion1 and would make our spiritual actings as easy and pleasant as natural motions are4 ,fear is but a violent principle1 that is like the impulse of a stone thrown upward1 as long as that external impression remains1 it moves1 but still slower and slower1 and at length evanisheth4 ,but if you believed in him1 and your hearts were engaged to love him1 ,o how would it be a pleasant and native thing to walk in his way1 as a stone goeth downward6 ,consider your principles1 that act you to matters and duties of religion4 ,many men there be1 in whom there appears no difference of their work to beholders2 but ,o how wide a difference doth ,god discern in them6 ,engines and artifice may make dead and lifeless things move and walk as orderly as things that have life4 ,but the principle of this motion makes a huge difference3--the one is moved from without1 the other from itself4 ,the most part of us act as irrational and brute beasts in religion3 nay1 we walk as inanimate and senseless creatures4 ,it is some one or other consideration without us moves us1--custom1 censure1 education1 and such like4 ,ah6 these are the principles of our religion4 ,how many would have no religion1 no form of it1 if they were not among such company6 ,and therefore we see many change it according to companies1 as the fish doth its skin1 according to the colour of that which is nearest it4 ,how many would do many things they dare not for punishment and censure1 and for that same dare not leave other things undone6 ,in a word1 the most part of us are such as would walk in no path of godliness1 if it were not the custom of the time and fear of men that constrained us4 ,but1 my brethren1 let it not be so among you1 you who are in ,christ ,jesus4 ,let this be predominant in your hearts to constrain you not to live to yourselves1 but unto ,god1 even this1--that you believe ,christ hath died for sinners1 that they might live from sin4 ,and from this let your hearts be inflamed with his love1 that it may carry you on in a sweet and blessed necessity to walk in all well-pleasing4 ,let the consideration of his love lay on a constraint1 but a constraint of willingness1 to live to him who hath thus loved you4 ,but as the principle is spiritual1 so must the end be2 and ,i think these two complete the mystery of the practice of ,christianity1--to act from another principle unto another end2 even as these two make up the mystery of iniquity in our hearts1--to act from ourselves unto ourselves4 ,every man naturally makes a god of himself1 is his own ,alpha and ,omega1 the beginning of his actions1 and the end of them1 which is proper to ,god4 ,as the fall hath cut off the subordination of the soul to ,god in its actions1 that it cannot now derive all from that blessed ,fountain of all-being and well-being1 so is this channel of reference of all our actions to ,god stopped1 that they do not tend unto him1 as they are not derived from him2 and thus they return unto a man's self again4 ,there is one point of self1 and making it our aim and design1 which possibly many do not take heed unto4 ,it is ordinary for us to act and walk in ,christian duties1 for our salvation1--for obtaining of life eternal1 as our chief and only end1 which is but an inferior end2 because we ought not to walk mainly for life1 but to life4 ,we should not walk after the command only for heaven1 but in the way of it unto heaven4 ,our spiritual walking can never purchase us a right unto the least of his mercies4 ,when we have done all1 this should be our soul's language1--,we are unprofitable servants1 our righteousness extends not to thee4 ,what gain is it to the ,almighty that thou art righteous8 ,yet for the most part1 we make our walking as a hire for the reward4 ,the covenant of works1--doing for life1 is some way naturally imprinted in our hearts1 and we cannot do1 but we would live in doing2 we cannot walk unto all well-pleasing1 but we would also walk unto pacifying of ,god4 ,self-righteousness is men's great idol1 which1 when all other baser and grosser idols are down1 they do still seek to establish4 ,but1 ,christians1 observe this evil in yourselves and suffer this mystery of godliness to be wrought in you1--the abasing of yourselves1 the denial of yourselves4 ,i would have you1 in respect of diligence and earnestness1 doing1 walking1 and running1 as if ye were to be saved by it only4 ,but again1 you must deny all that1 and no more consider it1 or lean upon it1 than if ye ought to do nothing1 or did nothing4 ,but your ends should be more divine and high1 as your nature is1--to glorify ,god in your mortal bodies1 since ye are his1 and bought with a price4 ,o how ought ye not to be your own6 ,the great purpose of your obedience should be1 a declaration of your sense of his love1 and of your obligation to him4 ,ye ought to walk in his way1 because ye are escaped condemnation1 and saved by him1 and not that ye may be saved only4 ,it is the glory of our heavenly ,father1 and the honour of the ,redeemer1 for ,christians to walk1 even as he walked1 and follow his footsteps4 ,it commends the grace of ,jesus ,christ exceedingly4 ,therefore this cannot but be the choice and delight of a believing soul1--to walk unto all well-pleasing1 to have the glory of him as their great design to aim at3 who for our salvation laid aside his glory1 and embraced shame and reproach4 ,we use to walk in obedience to ,god1 that we may pacify ,god for our disobedience4 ,but let a ,christian abhor such a thought4 ,christ's blood must pacify1 but the walking of his child pleaseth him in his well-beloved ,son4 ,when he is once pacified for sin1 when he once accepts your persons1 your performances are his delight4 ,now this should be the great scope of a soul1 that all its powers should be fixed on1--to please him1 and live to him4 ,now these three being established1 we must conceive that the chief agent and party in this walking must be spiritual2 therefore men's bodies are not capable of this walk after the ,spirit principally4 ,outward ordinances are but the shell wherein the kernel must be enclosed4 ,all our walking that is visible to men1 is but like a painted or engraven image and statue1 that hath no breath nor life in it1 unless the ,spirit actuate and quicken the same4 ,i say not only the ,spirit of ,god1 but the spirit and soul in man2 for the ,spirit's immediate and divine operations are upon such a suitable subject as the immortal soul4 ,verily1 there is a spirit in man1 and the inspiration of the ,almighty gives him understanding4 ,we must not abolish the outward form1 because it hath some divinity in it1 even the stamp of ,god's authority2 and therefore1 those who are swelled above ordinances1 ,i fear they be monstrous ,christians4 ,a man is composed of a spirit and a body1 acted and quickened by that ,spirit4 ,without either of these he is not a complete man4 ,so ,i say1 he is not a ,christian that doth not worship ,god in the spirit and in truth both2 and it is not religion that excludes either the inward soul-communion with ,god1 or the outward ordinance and appointment of ,god4 ,but1 alas6 this may be our complaint1--we come and worship ,god1 and draw nigh with our bodies1 but our hearts are far removed4 ,here is the death of many's worship1--the soul is separated from the body of it4 ,these are but pictures and images of ,christians4 ,we have mouths and faces of saints3 but ,o how little of divine affection or of soul-desires1 breathes in us6 ,we are deniers of the power of godliness1 by resting in a form1 and this is the great sin of this generation4 ,the essentials1 the vital spirits of ,christianity are exhausted1 and some dry bones1 like an anatomy of a ,christian1 remain behind4 ,i beseech you1 gather your spirits to this spiritual walking3 they only can follow the ,spirit4 ,your bodies are earthly and lumpish1 and the way is all upward to the holy hill4 ,look inwardly and measure yourselves so4 ,outward appearance is no just measure4 ,retire within your souls1 and engage them in this exercise1 and enter them to this motion1 and your spirits will sweetly and surely act your bodies and externals1 in all matters of godliness4 ,sermon ,,vi4 ,verse #a4--8,who walk not after the flesh1 but after the ,spirit40 ,it is one of the greatest mysteries in a ,christian's practice1 to join these two together1 which the gospel hath conjoined1--justification and sanctification1 and to place them in their due order4 ,there is much miscarrying in both these1 if they are either separated or misplaced4 ,but the truth is1 they cannot really be1 except they be jointly4 ,yet1 often it falls out1 that in men's apprehensions and endeavours1 they are disjoined4 ,this1 then1 were the argument of a living1 and believing ,christian1--to join the study of holiness1 with the exercise of faith in ,christ1 for remission of sin and righteousness2 and not only to join it1 but also to derive it from that principle4 ,there is both an union between these and an order established in ,scripture4 ,the most part of those that profess the gospel are of two sorts2 they do either divide holiness from imputed righteousness1 or ,christ's righteousness from holiness4 ,i do not say1 that any man truly seeks to be covered with the righteousness of ,jesus ,christ1 and to have his sins freely pardoned1 but he will also study to walk before ,god in all well-pleasing4 ,but the truth is1 many do pretend and profess to seek salvation and forgiveness in ,christ's blood1 and have the mercy of ,god1 and merits of ,christ always in their mouth1 who yet declare by their conversation that they do not so much as desire or propose to seek after holiness4 ,i do not speak of those who are ,antinomians in profession1 but of a great multitude in the visible church1 who are really more ,antinomians1 to wit1 in practice1 than most part of our professed ,antinomians4 ,you hear all of free grace1 and free redemption in ,jesus ,christ1 of tender and enduring mercies in ,god1 and this you take for the whole gospel2 and presently1 upon the notion of mercy and grace1 you conclude unto yourselves1 not only immunity and freedom from all the threatenings of the word1 and from hell1 but likewise ye proclaim secretly in your own hearts1 a liberty to sin so much the more securely4 ,the door of mercy cast open in the gospel1 and the free access to ,christ manifested therein1 through the corruption that is within us1 proves the very occasion of many's giving indulgence to their lusts--of delaying reformation1 and turning to ,god4 ,you all profess1 that you seek to be justified and saved by ,jesus ,christ2 yea1 you persuade yourselves to have escaped condemnation by ,christ4 ,now then1 conjoin that profession and persuasion with your walk1 and ,o how contrary you may find them to one another6 8,your faith is vain10 for 8ye are yet in your sins10 #a ,cor4 xv4 #ag4 ,the grace of ,god appearing to some men1 effectually teacheth them to deny ungodliness1 and worldly lusts1 and to live righteously1 soberly1 and godly1 ,tit4 ii4 #aa1 #ab4 ,but if we may conjecture your teaching by your walking1 it seems the notion of grace and the gospel that is formed in your minds1 hath taught you another doctrine1--to avow ungodliness and follow worldly lusts4 ,is there so much as a shadow of this spiritual walking in many8 ,i confess1 it is natural for every man to seek his own righteousness1 and it is the arm of ,god that must bow men to submit to ,christ's imputed righteousness4 ,yet1 the most part of men seem to be so far from seeking any righteousness1 that they are rather seeking the fulfilling of their own carnal lusts1 working wickedness with greediness1 not caring how little they have to put confidence into4 ,and yet1 certain it is1 that how much soever a man attains to of a form of religion or civil honesty1 he is ready to put his trust in it1 and to lean the weight of his soul upon it4 ,but seeing this is natural to you all1 to seek heaven by doing and working1 ,i wonder that ye do no more4 ,how do you satisfy your consciences in the expectation of heaven1 who take so little pains in religion1 and are so loose and profane in your conversation8 ,i wonder1 seeing ye have it naturally engraven in your hearts to establish your own righteousness1 that ye labour not to have more of it to fill your eye withal4 ,but again1 on the other hand1 there are some men1 who have a form of religion1 and labour to be of a blameless conversation among men1 that possibly persuade themselves they are seeking holiness1 and walking spiritually4 ,but1 alas6 you may find it but a painted and seeming religion1 that is an abomination in the sight of ,god2 because it is to them1 all the ground of their acceptation before ,god4 ,if ever this question was moved in some of you1 8,what shall ,i do to be saved80 you have condescended on such a walk1 such a profession for the answer of it4 ,it is natural to all1 even those who have least appearance of godliness1 to seek heaven by doing ,god's will4 ,those that have no more to speak of than their baptism1 or receiving the ,lord's ,supper1 or attending well the solemn assemblies1 will ground their hope of salvation on these things4 ,how much more will the civil and honest men1 commonly so called1 who pray and read1 and profess godliness1--how much more1 ,i say1 will they establish that which they attain to1 as the ground of their confidence before ,god6 ,now1 this is a general unknown ill that destroys the world1 and yet few are convinced of it1 how hard it is to be driven out of ourselves1 and to seek life in another4 ,o know1 that it is in a manner the crucifying of a man's self thus to deny himself1--to have a sort of righteousness1 and not to trust in it4 ,who is he that cannot endure to look upon himself for moral vileness8 ,alas1 men flatter themselves in their own eyes1 and look with a more favourable eye on their own actions1 than they ought6 ,who is he that abhors himself even for abominable works8 ,but who shall be found to abhor himself for his most religious and best actions8 ,who casts these out of his sight as unclean and menstruous things8 ,therefore1 ,i say1 though thy righteousness were equal to1 or exceeded any ,pharisee's righteousness1 thou canst not enter into heaven4 ,the poor publican1 that was a vile and profane sinner1 yet had a righteousness exceeding the ,pharisee's4 ,though he had none of his own1 yet he had a righteousness without blemish1 of ,christ's purchasing1 having by faith fled to the mercy of ,god1 in and through a ,mediator4 ,it is not more doing1 more praying1 more exact walking1 that can make you more righteous in ,god's account1 in order to absolution from law-condemnation1 than the profanest and most wretched sinner4 ,but the baser and viler thou be in thine own eyes1 the more thou hidest thy best doings from thine eyes1 and lookest on thy uncleanness1 and betakest thyself to ,christ1 his unspotted and perfect righteousness1 the more honourable and precious thou art in his eyes4 ,therefore1 ,god is said to dwell in the heart of the humble and contrite one1 not for the worth of his humility and repentance2 no1 no1 but for the pleasure he hath in the ,well-beloved's righteousness4 ,that is the beautiful garment1 only in the eye of a humbled soul1 that seeth nothing in itself desirable4 ,therefore1 ,i wish that this conjunction which is made in the gospel1 were also engraven in your hearts1 and on your practices1 that is1 that you would seek after holiness1 without which no man shall see ,god4 ,seek to perfect it in the fear of ,god1 but not as though ye were to be thereby justified4 ,seek it with that diligence and earnest study1 as if ye were to be saved by it1 and yet seek it1 so as to be denied to your diligence1 or as if ye sought it not at all4 ,how sweet a conjunction were this in the ,christian's practice1 to walk and run so after the prize1 as if his walking did obtain it1 and yet to look upon his walking1 as if it were not at all4 ,your diligence and seriousness in godliness should be upon the growing hand1 as if doing did save you2 yet you ought to deny all that1 and look to the righteousness of another1 as if nothing were done at all by you4 ,how doth ,paul1 7,phil4 iii4 #h17 unite these in his practice1 8,i count all loss and dung to be found in ,christ1 not having mine own righteousness1 and yet ,i press forward1 and follow after perfection1 as having attained nothing yet40 ,one of these two is the original of many stumblings and wanderings in our ,christian way4 ,either there is not a necessity and constraint laid upon the souls of many to walk in all well-pleasing1 and to perfect holiness in the fear of ,god1--we look on it as a thing indifferent1 that is to be determined according to the measure of our receivings from ,god1 or we look on it as a thing not urging all1 but belonging to ministers1 or more eminent professors2 and hence there ariseth much carnal liberty1 in walking without the line of ,christian liberty1 because there is an indifference in the spirit that gives that latitude in walking2 or else there is not that following of holiness in such a way1 as can consist with the establishing of ,christ's righteousness1--no denial of ourselves in our actions4 ,we act as if we were sufficient of ourselves1 and walk as if we were thereby justified1 and commend ourselves to ,god in our own consciences1 whenever we can have the testimony of our consciences for well-doing4 ,and by this means the ,lord is provoked4 ,because we do not honour the ,son1 the ,father counts himself despised1 and the ,spirit is grieved and tempted to depart1 and leave us to our own imaginations1 till our idol which we established fall down1 and our understanding return to us4 ,as it would be of great moment to the peace of ,christians1 and increase of holiness1 to have that union of justification and sanctification stamped on their hearts1 so especially to have the due and evangelic method and order of these impressed on their consciences1 would conduce exceedingly both to their quickening and comforting4 ,as there is nothing1 that either so deadens or darkens1 and saddens the spirits of the godly1 as darkness in this particular1 the ignorance and mistake of the method and order of that well-ordered covenant must certainly be very prejudicial to the life and consolation tendered by the gospel4 ,this spiritual walking flows from the believer's state of non condemnation in ,christ4 ,he is once in ,jesus ,christ1 and then he walks after the ,spirit of ,christ4 ,you may make engines to cause a dead statue walk1 but it cannot walk of itself till it have a principle of life in it4 ,walking is one of the operations of life1 that flows from some inward principle1 and so this spiritual walk and motion of a ,christian in his course1 is the proper operation of the new nature that he is a partaker of in ,christ ,jesus4 ,as1 then1 you know it is impossible that there can be true and unfeigned walking1 where there is no life1 no principle within1 to put the creature to motion1 though a man may by art and some external impulse so act a piece of timber or stone1 as it may resemble to you a walking like to living creatures1 so it is not possible that any of the sons of ,adam1 who are by nature dead in sins1 can walk spiritually1 before they be united to ,jesus ,christ1 by believing in him for righteousness and salvation4 ,there may be such a walking of carnal unregenerate men1 as may deceive all the senses and judgments of beholders4 ,men may be acting from base external principles in matters of religion1 so that a beholder shall perceive no difference between them and others in whom ,christ lives and walks2 but before ,god it is nothing else but an artificial walk1 a painted and dead business1 because the ,spirit that raised up ,christ is not stirring in them4 ,they are not living members of that ,head that quickens all1 have not been driven out of their own righteousness to ,christ1 the city of refuge4 ,their principles are no higher than walking to obtain salvation1 and acceptation of ,god in a legal way1 walking to pacify him1 walking to please men and their own consciences1 walking for gain or credit1 or advantage in the way1 walking according to custom or education in the way4 ,these are not living principles4 ,but when once a soul hath embraced ,christ ,jesus within it1 he becomes in a manner a soul to actuate and quicken that soul4 ,he animates it1 and moves it in ,god's ways1 according to the covenant of grace1--8,i will put my ,spirit within you1 and cause you to walk in my statutes40 ,there is first quickening1 and then walking4 ,you who were dead in sins1 hath he quickened together with ,christ1 ,eph4 ii4 #a1 #e2 and then it follows in due order1--8,i will cause you to walk in my statutes10 ,ezek4 xxxvi4 #bg4 ,christ comes into the heart to dwell1 and then he walks in it1 #b ,cor4 vi4 #af4 ,and what is that1--,christ to walk in believers8 ,it is nothing else but ,christ by his ,spirit making them to walk in his way4 ,there is so little in us to principle a spiritual action1 even when renewed and quickened1 that we should look on ourselves not so much as workers with him1 but as being acted by him4 ,we should look on soul and body as pieces of organized clay that cannot move1 but as they are moved by him as the soul and life of them2 so that1 according to the ,scripture dialect1 a ,christian is nothing else1 but ,christ living and walking in such a person4 ,this is it which ,christ1 when he is to go out of the world1 instructs his disciples into1 ,john xv4 #a4 ,he is the vine1 and we the branches4 ,the branch must be first united to the tree1 and implanted into the tree1 ere it bring forth fruit4 ,without the tree it withers4 ,so must a soul be first ingraft in ,jesus ,christ1 implanted in him by faith in his death and sufferings1 before it can grow up into the similitude of his resurrection1 or 8walk in newness of life10 as ,paul speaks1 ,rom4 vi4 #d1 #e4 8,without me ye can do nothing40 ,ye must first be one with him1 by believing in him1 and receiving him as a complete ,saviour1 and then the sap and virtue of the tree flows into the dead branch1 and it shoots forth1 and blossoms and bears4 ,now1 if this doctrine of ,christ and his apostles were duly pondered and believed1 ,o what a change would it make on the lives and spirits of ,christians6 ,since this is the order established in the gospel1 and an order suitable both to his grace and our necessity1 7as all that is in it speaketh forth an excellent contriver7--when we go about to establish our souls in another method1 how is it possible that we should not weary and vex our souls in vain8 ,how can we choose but torment ourselves and intricate ourselves still more8 ,our method and way is just contrary4 ,we perplex our souls how to find the fruits of the ,spirit of ,christ1 how to walk after the ,spirit1 without first closing entirely with ,christ himself4 ,we trouble ourselves to find the operations of a spiritual life1 before we lay hold on ,christ1 who is the life of our souls4 ,it is made an argument by many1 to keep them from believing in ,christ1 because they do not find that spiritual life stirring in them4 ,how cross is this to the declared mind of ,christ in the gospel6 ,it cannot choose but both darken the spirit more1 and dry up the influences of the ,spirit of ,god1 because it keeps thee from the fountain of all consolation4 ,you may disquiet your souls by this means1 but you shall never make advantage this way4 ,without him 8ye can do nothing30 and yet ye will not come to him1 because ye have done nothing4 ,it is strange how little reason is in it1 if your eyes were opened4 ,you refuse or delay to abide in the vine till you bring forth fruit1 and fruit ye cannot bring forth till you be in the vine4 ,you would walk1 and you will not have the life from which you must walk4 ,paul lived indeed1 but what a life6 8,the life that ,i live is by the faith of the ,son of ,god40 ,faith in ,christ transported him out of himself to ,christ1 or received ,christ into the soul1 and ,christ in the soul was the life of his soul1 ,gal4 ii4 #bj4 ,your walking is as if a dead man would essay to go4 ,will one expect figs of thorns1 or grapes of thistles8 ,i beseech you1 know what wrong ye do to yourselves1 and to ,christ4 ,ye wrong yourselves1 because ye stand in the way of your own mercy1 ye stand aback from your life1--him that is 8the way1 the truth1 and the life40 ,you would walk in the way1 but no man can walk in this way1 but by this way4 ,christ must quicken you to walk in himself4 ,ye must get life in him1 and not bring it4 ,you are in a vain expectation of fruits from yourselves1--they will never see the sun2 and when you have wearied yourselves in such a vain pursuit1 you must at length come and begin here4 ,ye wrong ,christ's grace and mercy4 ,this order is suited of purpose for our desperate condition1 and yet ye presume to reject it1 and seek another4 ,you prescribe to your skilful and tender ,physician1 that which would undo you4 ,i beseech you1 know the original of your miseries1 doubts1 barrenness1 and darkness4 ,here it is1--you are still puzzling yourselves about grace and duties1 how to fill your eyes with these1 and ye neglect ,christ as your righteousness1 as one dead and risen again1 and now sitting at ,god's right hand for us4 ,you must first close with him1 as ungodly men4 ,though you were godly1 you must shut your eyes on any such thing1 and lay living ,jesus upon your dead and benumbed hearts4 ,answer all your challenges with his absolution1 and stand before ,god1 in his clothing4 ,put his garment immediately on your nakedness and vileness1 and we may persuade you it shall yield you abundant consolation and life4 ,because he lives1 ye shall live1 and walk4 ,if you were more frequent and serious in the consideration of his excellent majesty1 of his beautiful and lovely qualifications1 as the ,mediator for sinners1 and of the precious promises which are all 8yea and amen10 confirmed in him1 and less in the vain and unprofitable debates of self-interest1 and such like1 ,i am persuaded ye would be more fruitful ,christians4 ,this is not as the business of a holiday1 to be done at your first coming to ,christ1 and no more4 ,no1 it must run alongst1 all your life4 ,the aged experienced ,christian must come along as an ungodly sinner1 to a blessed and living ,saviour1 and have no other ground of glory or confidence before ,god1 but ,christ ,jesus crucified4 ,sermon ,,vii4 ,verse #b4--8;,for the law of the ,spirit of life in ,christ ,jesus hath made me free from the law of sin and death40 ,you know there are two principal things in the preceding verse1--the privilege of a ,christian1 and the property or character of a ,christian4 ,he is one that never enters into condemnation2 ,he that believeth shall not perish1 ,john iii4 #ae4 ,and then he is one that walks not after the flesh1 though he be in the flesh1 but in a more elevate way above men1 after the guiding and leading of the ,holy ,spirit of ,god4 ,now it may be objected in many consciences1--how can these things be8 ,have not all sinned1 and come short of the glory of ,god1 and so the whole world is become guilty before ,god8 ,is not every man lying under a sentence of death8 8,cursed is he that abides not in all things10 c4 ,how then can he escape condemnation8 ,again1 you speak of walking after the ,spirit1 as proper to the ,christian2 but whose walk is not carnal8 ,who is he that doth not often step aside out of the way1 and follow the conduct and counsel of flesh and blood8 ,is not sin dwelling here in our mortal bodies8 ,who can say1 my heart or way is clean8 ,therefore both that privilege and this property of a ,christian1 seem to be but big words1 no real thing4 ,and indeed ,i confess the multitude of men hath no other opinion of them but as fancied imaginary things2 few believe the report of the gospel concerning the salvation of elect ones1 and few understand what this spiritual walking is4 ,many conceive it is not a thing that belongs to men1 who are led about with passions and affections1 but rather to angels or spirits perfected4 ,however1 we have in these words an answer to satisfy both objections4 ,he grants something implicitly1 and it is this3 ,it is true indeed1 ,christians are under a twofold law1 captives and bondmen to these1--a law of sin in their members1 bringing them in subjection to the lusts of the flesh4 ,sin hath a powerful dominion and tyranny over every man by nature4 ,it hath a sort of light and power over him4 ,and likewise1 every one was under a law of death1 the law of ,god cursing him1 and sentencing him to condemnation because of sin4 ,these two were joint conquerors of all mankind4 ,but1 saith he1 there is a delivery from this bondage4 ,freedom is obtained to believers by ,jesus ,christ1 and so 8there is no condemnation to them which are in ,christ10 and so they walk not after the leading and direction of that law of sin within them1 but after the guiding of our blessed ,tutor1--the ,spirit of ,god4 ,if you ask how this comes to pass1--by what authority1 or law1 or power1 is this releasement and freedom obtained8 ,here it is1--8by the law of the ,spirit of life1 which is in ,christ40 ,christ is not an invader1 or unjust conqueror1 he hath fair law for what he doth1 even against those laws which detain unbelievers in bondage4 ,there is a higher and later law on his side1 and he hath power and strength to accomplish his design4 ,he opposes law unto law1 and life unto death1 and spirit unto flesh2 a law of spirit unto a law of sin and flesh2 a law of life unto a law of death2--in a word1 the gospel1 or covenant of grace1 unto the law or covenant of works4 ,the powerful and living ,spirit of grace that wrought mightily in him1 is set fore-against the power of sin and ,satan in us1 and against us4 ,the one gives him right and title to conquer1 the other accomplisheth him for the work2 and by these two are believers in ,jesus ,christ made freemen1 who were bondmen4 ,that1 then1 which we would speak from these words1 is the common lot of all men by nature1 viz4 to be under the power of sin1 and sentence of death2 the special exemption of believers in ,christ1 and immunity from this1 or delivery from it2 and then the true ground and cause of this delivery from that bondage2--which three are contained in the words1 it is a purpose indeed of a high nature1 and of high concernment to us all4 ,our life and death is wrapt up in this4 ,you may hear many things more gladly1 but if you knew it1 none so profitable4 ,therefore let us gather our spirits to the consideration of these particulars4 ,as to the first1 all men are under the bondage of a twofold law1--the law of sin within them1 and the law of death without them4 ,man was created righteous2 but1 saith the wise man1 he 8sought out many inventions40 ,a sad invention indeed6 ,he found out misery and slavery to himself1 who was made free and happy4 ,his freedom and happiness was to be in subjection to his ,maker1 under the just and holy commands of his ,lord1 who had given him breath and being4 ,it was no captivity or restraint to be compassed about with the hedges of the ,lord's holy law1 no more than it is a restraint on a man's liberty to have his way hedged in1 where he may safely walk1 that he may keep himself within it1 from pits and snares on every hand4 ,but1 alas6--if we may say alas1 when we have such a redemption in ,jesus ,christ1--,adam was not content with that happiness1 but seeking after more liberty1 he sold himself into the hands of strange lords1--first sin1 and then death4 8,other lords besides thee1 ,o ,lord1 have had dominion over us10 ,isa4 xxvi4 #ac4 ,this is too true in this sense2 ,adam seeking to be as the ,lord himself1 lost his own lordship and dominion over all the works of ,god's hands1 and became a servant to the basest and most abominable of all1 even that which is most hateful to the ,lord1--to sin and death4 ,and this is the condition we are now born into4 ,consider it1 ,i pray you1--we are born captives and slaves1 the most noble1 the most ingenuous1 and the most free of us all4 ,paul speaks of it as a privilege to be born free2 to be free in man's commonwealth4 ,it is counted a dignity to be a free citizen or burgess of a town4 ,liberty is the great claim of people now-a-days2 and indeed it is the great advantage of a people to enjoy that mother and womb privilege and right4 ,but1 alas6 ,what is all this to be free-born in a civil society8 ,it is but the state of a man among men4 ,it reaches no further than the outward man1 his life or estate4 ,but here is a matter of greater moment1--know you what state your souls are in8 ,your souls are incomparably more worth than your bodies1 as much as eternity surpasseth this inch of time1 or immortality exceeds mortality4 ,your souls are yourselves1 indeed2 your bodies are but your house or tabernacle you lodge into for a season4 ,now then1 ,i beseech you1 ask whether you be born free or not4 ,if your souls be slaves1 you are slaves indeed2 for so the evangelist changeth these4 ,matthew saith1 in chap4 xvi4 #bf1 8what hath a man gained1 if he lose his own soul80 ,and ,luke1 chap4 ix4 #be1 saith1 what hath he gained1 if he 8lose himself80 ,therefore you are not free indeed except your souls be free4 ,what is it1 ,i pray you1 to enjoy freedom among men8 ,i ask you1 what are you before ,god1 whether bond or free8 ,this is the business indeed4 ,the ,pharisees pleaded a claim to the liberty and privilege of being ,abraham's sons and children1 and thought they might hence conclude they were ,god's children4 ,but our ,lord ,jesus discovers this mistake1 when he tells them of a freedom and liberty that he came to proclaim to men1 to purchase to them1 and bestow on them4 ,they stumbled at this doctrine4 ,what1 say they1 talkest thou to us of making us free8 ,we were never in bondage1 because we be ,abraham's children4 ,this is even the language of our hearts1 when we tell you1 that ye are born heirs of wrath1 and slaves of sin and ,satan4 ,here is the secret whispering of hearts2--we be ,abraham's seed2 we were never in bondage to any4 ,we be baptized ,christians2 we have a church state1--have the privileges1 and liberties1 not only of subjects in the state1 but of members in the church2 why sayest thou1 we are bondmen8 ,i would wish ye were all free indeed1 but that cannot be till you know your bondage4 ,consider then1 ,i beseech you1 that you may be free subjects in a state1 and free members in a church1 and yet in bondage1 under the law of sin and death4 ,this was the mistake2 that was a ground of presumption in the ,jews1 and occasioned their stumbling at this stone of salvation laid in ,sion4 ,you think you have church privileges1 and what needs more8 ,be not deceived1--you are servants of sin1 and therefore not free4 ,there are two sorts or rather two ranks of persons in ,god's house1--sons and slaves4 ,the son abides in the house for ever1 the slave but for a time4 ,when the time expires1 he must go out1 or be cast out4 ,the church is ,god's house1 but many are in it that will not dwell in it4 ,many have the outward liberties of this house1 that have no interest in the special mercies and loving kindness proper to children4 ,the time will come1 that the most part of the visible church1 who are baptized1 and have eaten with him at his table1 and had a kind of friendship to him here1 shall be cast out as bondmen1 and ,isaac only shall be kept within1 the child of the promise4 ,the house that is here hath some inward sanctuary1 and some outer porches4 ,many have access to these1 that never enter within the secret of the ,lord1 and so shall not dwell in the house above4 ,it is not so much the business1 who shall enter into the holy hill1 but who shall stand and dwell in it4 ,the day of judgment will be a great day of excommunication4 ,o how many thousands will be then cut off from the church of the living ,god1 and delivered over to ,satan1 because they were really under his power1 while they were church-members and ,abraham's sons6 ,let me tell you then1 that all of us were once in this state of bondage which ,christ speaks of1--he that 8committeth sin is the servant of sin10 ,john viii4 #cd2 8and the servant abideth not in the house for ever40 ,so that ,i am afraid1 many of us who are in the visible church1 and stand in this congregation1 shall not have liberty to stand in the assembly of the first-born1 when all the sons are gathered in one to the new ,jerusalem4 ,sin hath a right over us1 and it hath a power over us1 and therefore it is called a law of sin4 ,there is a kind of authority that it hath over us1 by virtue of ,god's justice1 and our own voluntary consent4 ,the ,lord in his righteousness hath given over all the posterity of ,adam1 for his sin1 which he sinned1 as a common person1 representing us1--he hath given us all over to the power of a body of death within us4 ,since man did choose to depart from his ,lord1 he hath justly delivered him into the hands of a strange lord to have dominion over him4 ,the transmitting of such an original pollution1 to all men1 is an act of glorious justice4 ,as he in justice gives men over to the lusts of their own hearts now1 for following of these lusts contrary to his will2 so was it1 at first1 8by one man's disobedience many were made sinners10 and that1 in ,god's holy righteousness1 sin entered into the world1 and had permission of ,god to subdue and conquer the world to itself1 because man would not be subject to ,god4 ,but as there is the justice of ,god in it1 so there is a voluntary choice and election1 which gives sin a power over us4 ,we choose a strange lord1 and he lords it over us4 ,we say to our lusts1 come ye and rule over us4 ,we submit our reason1 our conscience1 and all1 to the guidance and leading of our blind affections and passions4 ,we choose our bondage for liberty4 ,and thus sin hath a kind of law over us1 by our own consent4 ,it exerciseth a jurisdiction2 and when once it is installed in power and clothed with it1 it is not so easy again to put it out of that throne4 ,there is a conspiring1 so to speak1 of these two1 to make out the jurisdiction and authority of sin over us4 ,god gives us over to iniquity and unrighteousness1 and we yield ourselves over to it4 ,rom4 vi4 #af1 #ai1 ,we yield our members servants to iniquity4 ,a little pleasure or commodity is the bait that ensnares us to this4 ,we give up ourselves1 and join to our idols1 and ,god ratifies it1 in a manner1 and passeth such a sentence1--,let them alone1 he says1 go ye every one and serve your idols1 ,hos4 iv4 #ag4 ,since ye would not serve me1 be doing1--go serve your lusts1 look if they be better masters than ,i2 look what wages they will give you4 ,now1 let us again consider what power sin hath1 being thus clothed with a sort of authority4 ,o but it is mighty1 and works mightily in men6 ,it reigns in our mortal bodies1 ,rom4 vi4 #ab4 ,here is the throne of sin established in the lusts and affections of the body1 and from hence it emits laws and statutes1 and sends out commands to the soul and whole man4 ,man chose at first to hearken to the counsel of his senses1 that said1 it was pleasant and good to eat of the forbidden fruit2 but that counsel is now turned into a command4 ,sin hath gotten a sceptre there1 to rule over the spirit which was born a free prince4 ,sin hath conquered all our strength1 or we have given up unto it all our strength4 ,any truth that is in the conscience2 any knowledge of ,god1 or religion1 all this is incarcerated1 detained in a prison of unrighteous affections4 ,sin hath many strongholds and bulwarks in our flesh1 and by these commands the whole spirit and soul in man1 and leads captive every thought to the obedience of the flesh4 ,you know how strong it was in holy ,paul1 ,rom4 vii42 what a mighty battle and wrestling he had1 and how near he was to fainting and giving over4 ,how then must it have an absolute and sovereign full dominion over men in nature6 ,there being no contrary principle within1 by nature1 to debate with it1 it rules without much controlment4 ,there may be many convictions of conscience1 and sparkles of light against sin1 but these are quickly extinguished and buried4 ,nay1 all these principles of light and knowledge in the conscience1 do oftentimes strengthen sin1 as some things are confirmed1 not weakened1 by opposition4 ,unequal and faint opposition strengthens the adversary1 as cold1 compassing springs1 makes them hotter4 ,so it is here4 ,sin takes occasion1 by the command1 to work 8all manner of concupiscence10 ,rom4 vii4 #h4 ,without the law1 sin is in a manner dead2 but when any adversary appears1 when our lusts and humours are crossed1 then they unite their strength against any such opposition1 and bring forth more sinful sin4 ,the knowledge and conscience that many have1 serve nothing but to make their sins greater2 to exasperate and imbitter their spirits and lusts against ,god4 8,why tormentest thou me before the time80 ,it is a devilish disposition that is in us all1--,we cannot endure the light1 because our deeds are evil4 ,let us but consider these particulars1 and we shall know the power and dominion of sin4 #ast1 ,consider the extent of its dominion1 both in regard of all men1 and all in every man4 ,i say1 all men1--there is none of us exempted from it2 the most noble1 and the most base4 ,sin is the catholic king1 the universal king1 or rather ,satan1 who is the prince of this world1 and he rules the world1 by this law of sin1 which is even the contradiction of the law of ,god4 ,who of you believes this1 that ,satan's kingdom is so spacious1--that it is even over the most part of the visible church8 ,this is the emperor of the world4 ,the ,turk vainly arrogates this title to himself1 but the devil is truly so1 and we have ,god's own testimony for it4 ,all kings1 all nobles1 all princes1 all people1 rich and poor1 high and low1 are once subjects of this prince1 ruled by this black law of sin4 ,o know your condition1 whose servants ye are6 ,think not within yourselves1 8we have ,abraham for our father10--we are baptized ,christians4 ,no1 know that all of us are once the children of ,satan1 and do his works1 and fulfil his will4 ,but moreover1 all that is in us is subject to this law of sin1--all the faculties of the soul4 ,the understanding is under the power of darkness1 the affections under the power of corruption1 the mind is blinded1 and the heart is hardened1 the soul alienated from ,god1 who is its life2 all the members and powers of a man yielded up as instruments of unrighteousness1 every one to execute that wicked law1 and fulfil the lusts of the flesh4 ,this dominion is over all a man's actions1 even those that are in best account and esteem among men4 ,your honest1 upright dealing with men1 your most religious performances to ,god1 they are more conformed to the law of sin1 than to the law of ,god1--,hag4 ii4 #ad4 8,this nation1 and the work of their hands1 and that which they offer1 is unclean40 ,all your works1 your good works1 are infected with this pollution4 ,sin hath defiled your persons1 and they defile all your actions1--the infection is mutual4 ,these actions again defile your persons still more3 ,to the impure all things are impure1 8even their mind and conscience is defiled10 ,tit4 i4 #ae4 ,do what ye can1 ye who are in nature cannot please ,god2 it is but obedience to the law of sin that is in you4 ,but #b;d1 ,consider the intenseness and force of his power1 how mighty it is in working against all oppositions whatsoever1 unless it be overcome by almighty power4 ,nothing but ,all-might can conquer this power4 ,the spirit that works in men by nature1 is of such activity and efficacy1 that it drives men on furiously1 as if they were possessed to their own ruin4 ,how much hath it of a man's consent6 ,and so it drives him strongly and irresistibly4 ,much will1 desire1 and greediness1 will make corruption run like a river1 over all its banks set in the way thereof1--counsel1 persuasion1 law1 heaven1 hell1 yet men's corruption must be over all these4 ,preaching1 threatenings1 convictions of conscience1 are but as flaxen ropes to bind a ,samson4 ,sin within easily breaks them4 ,in a word1 no created power is of sufficient virtue to bind the strong man2 it must be one mightier than he1 and that is the ,spirit of ,jesus ,christ4 ,do ye not see men daily drawn after their lusts1 as beasts1 following their senses as violently as a horse rusheth to the battle6 ,if there be any gain or advantage to oil the wheels of affection1 ,o how men run headlong6 ,there is no crying will hold them4 ,in sum1 sin is become all one with us2 it is incorporate into the man1 and become one with his affections1 and then these command4 ,sermon ,,viii4 ,verse #b4--8;,for the law of the ,spirit of life in ,christ ,jesus hath made me free from the law of sin and death40 ,that whereabout the thoughts and discourses of men now run1 is freedom and liberty1 or bondage and slavery4 ,all men are afraid to lose their liberties1 and be made servants to strangers4 ,and indeed liberty1 whether national or personal1 even in civil respects1 is a great mercy and privilege4 ,but alas6 men know not1 neither do they consider1 what is the ground and reason of such changes1 and from what fountain it flows1 that a nation for a long time free from a foreign yoke1 should now be made to submit their necks unto it4 ,many wonder that our nation1 unconquered in the days of ignorance and darkness1 should now be conquered in the days of the gospel2 and there want not many ungodly spirits1 that will rather impute the fault unto the reformation of religion1 than take it to themselves4 ,there are many secret heart jealousies among us1 that ,christ is a hard master1 and cannot be served4 ,but would you know the true original of our apparent and threatened bondage8 ,come and see2 come and consider something expressed in these words4 ,all your thoughts are busied about civil liberty2 but you do not consider that you are in bondage while you are free1 and that to worse masters than you fear4 ,we are under a law of sin and death1 that hath the dominion and sway in all men's affections and conversations2 and when the glorious liberty of the sons of ,god is offered unto us in the gospel1 when the ,son hath come to make us free1 we love our own chains1 and will not suffer them to be loosed4 ,therefore it is that a nation that hath despised such a gracious offer of peace and freedom in ,jesus ,christ1 is robbed and spoiled of peace and freedom4 ,when this law of the ,spirit of life in ,christ is published1 and proclaimed openly unto congregations1 unto judicatories1 and unto persons1 yet few do regard it4 ,the generality are in bondage to a contrary law of sin1 and this they serve in the lusts thereof4 ,yea1--which most of all aggravates and heightens the offence1--even after we have all of us professed a subjection to the law of ,god1 and to ,jesus ,christ1 the ,king and ,lawgiver1 we are in an extraordinary way engaged to the ,lord1 by many oaths and covenants1 to be his people2 we did consent that he should be our ,king1 and that we should be ruled in our profession and practice by his word and will1 as the fundamental laws of this his kingdom2 we did solemnly renounce all strange lords1 that had tyrannized over us2 and did swear against them1 never to yield willing obedience unto them2 namely1 the lusts of the world1 ignorance of ,god1 unbelief1 and disobedience4 ,now what became of all this work1 you may know4 ,the generality of all ranks have rebelled against that ,lord and ,prince1 and withdrawn from his allegiance1 and revolted unto the same lusts and ways--these same courses against which we had1 both by our profession of ,christianity and solemn oaths1 engaged ourselves4 ,and so men have voluntarily and heartily subjected themselves unto the laws of sin1 and desires of the flesh4 ,hence is the beginning of our ruin4 ,because we would not serve our own ,god and ,lord in our own land1 therefore are so many led away captive7#afi7 to serve strangers in another land1 therefore we are like to be captives in our own land4 ,because we refused homage to our ,god1 and obeyed strange lords within1 therefore are we given up to the lust of strangers without4 ,i would have you thinking1 and that seriously1 that there are worse masters you serve than those you most hate1 and that there is a worse bondage1 whereof you are insensible1 than that you fear most4 ,you fear strangers1 but your greatest evil is within you4 ,you might retire within1 and behold worse masters1 and more pernicious and mortal enemies to your well-being4 ,this is the case of all men by nature1 and of all men as far as in nature2 sin ruling1 commanding in them1 and lording it over them1 and they willingly following after the commandment1 and so oppressed and broken in judgment4 ,if you could but rightly look upon other men1 you might see1 that they who are servants of divers lusts1 are not their own men1 so to speak2 they have not the command of themselves4 ,look upon a man given to drunkenness1 and what a slave is he6 ,whither doth not his lust drive him8 ,let him bind himself with resolutions1 with vows1 yet he cannot be holden by them4 ,shame before men1 loss of estate1 decay of health1 temporal punishment1 nay1 eternal1 all set together1 cannot keep him from fulfilling the desires of that lust1 when he hath opportunity4 ,a man given to covetousness1 how doth he serve that idol6 ,how doth he forget himself to be a man6--or to have a reasonable soul within him1 he is so devoted to it6 ,and thus it is with every man by nature4 ,there may be many petty little gods that he worships upon occasion1 but every unrenewed man hath some one thing predominant in him1 unto which he hath sworn obedience and devotion4 ,the man most civilized1 most abstracted from the grosser outward pollutions1--yet certainly1 his heart within is but a temple full of idols1 to the love and service of which he is devoted4 ,there are some of the fundamental laws of ,satan's kingdom1 that rule in every natural man1--either the lust of the eyes1 or the lust of the flesh1 or the pride of life4 ,every man sacrificeth to one of these his credit and honour1 or his pleasure1 or his profit4 ,self1 whatever way refined and subtilized in some1 yet at best it is but an enemy to ,god2 and without that sphere of self cannot a man act upon natural principles1 till a higher ,spirit come in1 which is here spoken of4 ,oh6 that you would take this for bondage1 to be under this woful necessity of satisfying and fulfilling the desires of your flesh and mind1 ,eph4 ii4 #b4 ,many account it only liberty and freedom1 therefore they look upon the laws of the ,spirit of life as cords and bonds1 and consult to cast them off1 and cut them asunder4 ,but consider what a wretched life you have with your imperious lusts4 ,the truth is1 sin is for the most part its own punishment4 ,i am sure you have more labour and toil in fulfilling the lusts of sin1 than you might have in serving ,god4 ,men's lusts are never at quiet1 they are continually putting you on service1 they are still driving and dragging men headlong1 hurrying them to and fro1 and they cannot get rest4 ,what is the cause of all the disquiet1 disorder1 confusion1 trouble1 and wars in the world8 ,from whence do contentions arise8 8,come they not hence10 saith ,james1 iv4 #a1 8even of your lusts that war in your members80 ,it is these that trouble the world1 and these are the troublers of ,israel's peace4 ,these take away inward peace1 domestic peace1 and national peace4 ,these lusts1 covetousness1 ambition1 pride1 passion1 self-love1 and such like1 do set nation against nation1 men and men1 people and people1 by the ears4 ,these multiply businesses beyond necessity2 these multiply cares without profit1 and so bring forth vexation and torment4 ,if a man had his lusts subdued1 and his affections composed unto moderation and sobriety1 ,o what a multitude of noisome and hurtful cares should he then be freed from6 ,what a sweet calmness should possess that spirit6 ,will you be persuaded of it1 beloved in the ,lord1 that it were easier to serve the ,lord than to serve your lusts1--that they cost you more labour1 disquiet1 perplexity1 and sorrow1 than the ,lord's service will2 that so you may weary of such masters1 and groan to be from under such a law of sin4 ,but if that will not suffice to persuade you1 then consider1 in the next room1 if you will needs serve a law of sin1 you must needs be subject to a law of death4 ,if you will not be persuaded to quit the service of sin1 then tell me1 what think you of your wages8 8,the wages of sin is death10--that you may certainly expect2 and can you look and long for such wages8 ,god hath joined these together by a perpetual ordinance4 ,they came into the world together1--8sin entered1 and death by sin20 and they have gone hand in hand together since4 ,and think you to dissolve what ,god hath joined8 ,before you go farther1 and obey sin more1 think1 ,i pray you1 what it can give you1--what doth it give you for the present1 but much pain1 and toil1 and vexation1 instead of promised pleasure and satisfaction8 ,sin doth with all men1 as the devil doth with some of his sworn vassals and servants4 ,they have a poor wretched life with him4 ,they are wearied and troubled1 to satisfy all his unreasonable and imperious commands4 ,he loads them with base service1 and they are still kept in expectation of some great reward2 but for the present1 they have nothing but misery and trouble4 ,and at length he becomes the executioner1 and perpetual tormentor of them whom he made to serve him4 ,such a master is sin1 and such wages you may expect4 ,consider then1 what your expectation is1 before you go on1 or engage further1--death4 ,we are under a law of bodily death1 therefore we are mortal4 ,our house is like a ruinous lodge1 that drops through1 and one day or other it must fall4 ,sin hath brought in the seeds of corruption into men's nature1 which dissolve it1 else it had been immortal4 ,but there is a worse death after this1 a living death1 in respect of which simple death would be chosen rather4 ,men will rather live very miserably than die4 ,nature hath an aversion to it1--8skin for skin1 and all for life will a man give40 ,death imports a destruction of being1 which every thing naturally seeks to preserve4 ,but ,o what a dreadful life is it1 worse than death1 when men will choose death rather than life6 ,o how terrible will it be to hear that word1 8,hills and mountains1 fall on us1 and cover us60 ,men newly risen1 their bodies and souls meet again after a long separation1 and this to be their mutual entertainment one to another1--the body to wish it were still in the dust1 and the soul to desire it might never be in the body6 ,surely if we had so much grace as to believe this1 and tremble at it1 before we be forced to act it1 there were some hope4 ,if we could persuade ourselves once of this1 that the ways of sin1 all of them1 how pleasant1 how profitable soever1 whatsoever gain they bring in1 whatsoever satisfaction they give1 that they are nothing else but 8the ways of death10 and go down to the chambers of hell2 that they will delude and deceive us1 and so in end destroy us2--if we might once believe this with our heart1 there were some hope that we would break off from them1 and choose the untrodden paths of godliness1 which are pleasantness and peace4 ,however1 this is the condition of all men1 once to be under sin1 and under a sentence of death for sin4 ,it is the unbelief of this1 and a conceit of freedom1 that securely and certainly destroys the world1 by keeping souls from ,jesus ,christ1 the ,prince of ,life4 ,but there is a delivery1 and that is the thing expressed in the words4 ,there is freedom from both attainable4 ,and ,i think1 the very hearing of such a thing1 that there is a redemption from sin and misery possible1 yea1 and that some are actually delivered from it2 this might stir up in our hearts some holy ambition1 and earnest desire after such a state4 ,how might it awaken our hearts after it6 ,but this is the wofulness of a natural condition1 that a soul under the power of sin can neither help itself nor rightly desire help from another1 because the will is captive too4 ,this makes it a very desperate and remediless business to any human expectation1 because such a soul is well-pleased with its own fetters1 and loves its own prison1 and so can neither long for freedom1 nor welcome the ,son who is come to make free4 ,but yet1 there is a freedom and delivery2 and if ye ask who are partakers of it1 the text declares it to you1--even those who are in ,jesus ,christ1 and walk according to the ,spirit of ,christ4 ,all those1 and those only1 who1 finding themselves 8dead in trespasses and sins10 under the power and dominion of sin1 and likewise under the sentence of death and condemnation1 begin to lift up their heads upon the hope of a ,saviour1 and to look unto their ,redeemer as poor prisoners1 whose eyes and looks are strong entreaties1 and instead of many requests2--such as give an entire renounce unto their former ways and prevailing lusts1 and give up themselves1 in testimony of their sense of his unspeakable favour of redemption1 to be wholly his1 and not their own4 ,there are some souls who are free from the dominion of sin1 and from the danger of death1 some who were once led about with divers lusts1 as well as others1 who walked after the course of this world1 and fulfilled the desires of the flesh1 and were children of wrath1 as well as others2 but now they are quickened in ,christ ,jesus1 and have abandoned their former way4 ,they have another rule1 another way1 other principles4 ,their study is now to please ,god1 and grow in holiness4 ,the ways they delighted in1 in former times1 are now loathsome4 ,they think that a filthy puddle1 which they drank greedily of2 and now it is all1 or their chiefest grief and burden1 that so much of that old man must be carried about with them1--and so this expresseth many groans from them with ,paul1 8,woe is me1 miserable man6 who shall deliver me80 ,such souls are1 in a manner1 so to speak1 half redeemed1 who being made sensible of their bondage1 groan and pant for a ,redeemer4 ,the day of their complete redemption is at hand4 ,all of you are witnesses of this1 that there are some thus freed1 but they are signs and wonders indeed to the world4 ,their kinsmen1 their acquaintance1 their friends and neighbours1 wonder what is become of them4 ,they think it strange they walk not1 and run not into that same excess of riot with them4 ,but whosoever thou art1 that art escaped from under the slavery of sin1 wonder at the world1 that doth run so madly on their own destruction4 ,think it strange1 that thou didst run so long with them1 and that all will not run in these pleasant ways with thee4 ,think it strange that thou runnest so slowly1 when so great a prize is to be obtained1--an immortal and never-fading crown4 ,if mortifying and crucifying the lusts of the flesh1 if dying to the world1 and to thyself1 seem very hard and unpleasant to thee1 if it be as the plucking out of thine eye1 and cutting off thine hand2 know then1 that corruption is much alive yet1 and hath much power in thee4 ,but remember1 that if thou canst have but so much grace and resolution1 as to kill and crucify these lusts1 without foolish and hurtful pity1--if thou canst attain that victory over thyself1 thou shalt never be a loser4 ,thou canst not repent it afterward4 ,to die to ourselves and the world1 to kill sin within--,o that makes way to a life hid from the world1 one hour whereof is better than many ages in sinful pleasure6 ,quicken thyself often with this thought1 that there is a true life after such a death1 and that thou canst not pass into it1 but by the valley of the death of thy lusts4 ,remember1 that thou dost but kill thine enemies1 which embrace that they may strangle thee2 and then stir up yourself with this consideration1--the life of sin will be thy death4 ,better enter heaven without these lusts1 than go to hell with them4 ,sermon ,,ix4 ,verse #b4--8;,for the law of the ,spirit of life in ,christ ,jesus hath made me free from the law of sin and death40 ,that which makes the delivery of men from the tyranny of sin and death most difficult1 and utterly impossible unto nature1 is1 that sinners have given up themselves unto it1 as if it were true liberty1 that the will and affections of men are conquered1 and sin hath its imperial throne seated there4 ,other conquerors invade men against their will1 and so they rule against their will4 ,they retain men in subjection by fear and not by love4 ,and so whenever any occasion offers1 they are glad to cast off the yoke of unwilling obedience4 ,but sin hath first conquered men's judgment1 by blinding it1--putting out the eye of the understanding1 and then invaded the affections of men1 drawn them over to its side2 and by these1 it keeps all in a most willing obedience4 ,now1 what hopes are there then of delivery1 when the prisoner accounts his bondage liberty1 and his prison a palace8 ,what expectation of freedom1 when all that is within us conspires to the upholding that tyrannous dominion of sin1 against all that would cast off its usurpation1 as if they were mortal enemies8 ,yet there is a delivery possible1 but such as would not have entered into the heart of man to imagine2 and it is here expressed1--8the law of the ,spirit of life10 c4 ,this declares how1 and by what means1 we may be made free4 ,not indeed by any power within us1 not by any created power without us4 ,sin is stronger than all these1 because its imperial seat is within1 far without the reach of all created power4 ,there may be some means used by men1 to beat it out of the outworks of the outward man1 to chase it out of the external members2 some means to restrain it from such gross out-breakings2 but there is none can lay siege to the soul within1 or storm the understanding and will1 where it hath its principal residence4 ,it is inaccessible1 and impregnable by any human power4 ,no entreaties or persuasions1 no terrors or threatenings1 can prevail2 it can neither be stormed by violence1 nor undermined by skill1 because it is within the spirit of the mind2 until at length some other spirit stronger than our spirit come2 till the ,spirit of life which is in ,christ1 come and bind the strong man1 and so make the poor soul free4 ,you heard that we were under a law of death1 and under the power of sin4 ,now there is another law1 answering this law1 and a power to overcome this power4 ,you may indeed ask1 by what law or authority can a sinner that is bound over1 by ,god's justice1 unto death and condemnation1 be released8 ,is there any law above ,god's law1 and the sentence of his justice8 ,the apostle answers1 that there is a law above it1 a law after it1--8the law of the ,spirit of life40 ,jesus ,christ opposes law unto law1 the law of life unto the law of death2 the gospel unto the law1 the second covenant unto the first4 ,thus it is then1 ,jesus ,christ1 the eternal ,son of ,god1 full of grace and truth1 did come in man's stead1 when the law and sentence of death was passed upon all mankind1 and there was no expectation1 from the terms of the first covenant1 that there should be any dispensation or mitigation of the rigour of it4 ,he obtains this1 that so many as ,god had chosen unto life1 their sins and their punishment might be laid on him4 ,and so he took part of our flesh1 for this end1 that he might be made a curse for us1 and so redeem us from the curse4 ,thus1 having satisfied justice1 and fulfilled the sentence of death1 by suffering death1--8,him hath ,god exalted to be a ,prince and a ,saviour10 and the head of all things4 ,in compensation of this great and weighty work given him by his ,father1 all judgment is committed to him1 and so he sends out and proclaims another law in ,zion2 another sentence1 even of life and absolution1 unto all1 and upon all them that shall believe in his name4 ,thus you see the law of death abrogated by a new law of life1 because our ,lord and ,saviour was made under the law of death1 and suffered under it1 and satisfied it1 that all his seed might be freed from it1 and might come under a life-giving law4 ,so that it appears to be true1 that was said at first1 8there is no condemnation to them that are in ,christ10--there is no law1 no justice against them4 ,but then another difficulty as great as the former is in the way4 ,though such a law and sentence of life and absolution be pronounced in the gospel1 in ,christ's name1 yet we are dead in sins and trespasses4 ,we neither know nor feel our misery1 nor can we come to a ,redeemer4 ,as there was a law of death above our head1 so there is a law of sin within our hearts1 which rules and commands us2 and there is neither will nor ability to escape from under it4 ,it is true1 life and freedom is preached in ,christ1 to all that come to him for life4 ,to all that renounce sin's dominion is remission of sin preached4 ,but here is the greatest difficulty1--how can a dead soul stir1 rise1 and walk1--how can a slave to sin1 and a willing captive1 renounce it1 when he hath neither to will nor to do8 ,indeed1 if all had been purchased for us1 if eternal life and forgiveness of sins had been brought near us1 and all the business done to our consent1 and that only wanting2 if these had been the terms1 ,i have purchased life1 now rise and embrace it of yourselves1 truly it had been an unsuccessful business4 ,christ had lost all that was given him1 if the moment and weight of our salvation had been hung upon our acceptation4 ,therefore1 it is well provided for this also1 that there should be a power to overcome this power1 a spirit of life in ,christ to quicken dead sinners1 and raise them up1 and draw them to him4 ,and so1 the second ,adam hath this prerogative beyond the first1 that he is not only a living soul in himself1 but a quickening ,spirit to all that are given him of the ,father1 #a ,cor4 xv4 #de4 ,so then1 as ,christ ,jesus hath law and right on his side1 to free us from death1 so he hath virtue and power in him to accomplish our delivery from sin4 ,as he hath fair law to loose the chains of condemnation1 and to repeal the sentence passed against us1 without prejudice to ,god's justice1 he having fully satisfied the same in our name1 so he hath sufficient power given him to loose the fetters of sin from off us4 ,when he hath paid the price1 and satisfied the ,father1 so that justice can crave nothing1 yet he hath one adversary to deal with4 ,satan hath sinners bound with the cords of their own lusts1 in a prison of darkness and unbelief4 ,jesus ,christ therefore comes out to conquer this enemy1 and to redeem his elect ones from that unjust usurpation of sin1--to bring them out of the prison by the strong hand4 ,and therefore1 he is one mighty and able to save to the uttermost2 he hath might to do it1 as well as right to it4 ,consider1 then1 my beloved1 these two things1 which are the breasts of our consolation1 and the foundation of our hope4 ,we are once lost and utterly undone1 both in regard of ,god's justice1 and our own utter inability to help ourselves1 which is strengthened by our unwillingness1 and thus made a more desperate business4 ,now1 ,god hath provided a suitable remedy2 he hath 8laid help on one that is mighty10 indeed1 who hath almighty power2 and by his power he first conflicted with the punishment of our sins1 and with his ,father's wrath1 and hath overcome1 discharged1 and satisfied that1 and so hath purchased a right unto us1 to give salvation to whom he will4 ,he conquered1 and by his power obtained this supreme authority of life and death4 ,now1 having this authority established in his person1 the next work is to apply this purchase1--actually to confer this life4 ,and therefore he hath almighty power to raise up dead sinners2 to create us again to good works2 to redeem us from the tyranny of sin and ,satan1 whose slaves we are4 ,he hath a ,spirit of life1 which he communicates to his seed2 he breathes it into those souls that he died for1 and dispossesseth that powerful corruption that dwells in us4 ,hence it comes to pass1 that they walk after the ,spirit1 though they be in the flesh2 because the powerful ,spirit of ,christ hath entered1 and taken possession of their spirits1 ,isa4 lix4 #bj1 #ba4 ,let us not be discouraged in our apprehensions of ,christ4 ,when we look on our ruinous and desperate estate1 let us not conclude1 it is past hope1 and past his help too4 ,we do proclaim1 in the name of ,jesus ,christ1 that there is no sinner1 howsoever justly under a sentence of death and damnation1 but they may in him find a relaxation from that sentence1 and that without the impairing of ,god's justice4 ,and this is a marvellous ground of comfort1 that may establish our souls1 7#a ,john i4 #i47 even this1 that law and justice is upon ,christ's side1 and nothing to accuse or plead against a sinner that employs him for his advocate4 ,but know this also1 that you are not delivered from death that you may live under sin2 nay1 you are redeemed from death1 that you may be freed from the law of sin4 ,but that must be done by his almighty ,spirit1 and cannot be otherwise done4 ,i know not whether of these is matter of greatest comfort1--that there is in ,christ a redemption from the wrath of ,god and from hell2 and that there is a redemption too1 from sin1 and corruption which dwells within us4 ,but sure ,i am1 both of them will be most sweet and comfortable to a believer2 and without both1 ,christ were not a complete ,redeemer1 nor we completely redeemed4 ,neither would a believing soul1 in which there is any measure of this new law and divine life1 be satisfied without both these4 ,many are miserably deluded in their apprehensions of the gospel4 ,they take it up thus1 as if it were nothing but a proclamation of freedom from misery1 from death and damnation2 and so the most part catch at nothing else in it1 and from thence take liberty to walk after their former lusts and courses4 ,this is the woful practical use that the generality of hearers make of the free intimation of pardon1 and forgiveness of sin1 and delivery from wrath4 ,they admit some general notion of that1 and stop there1 and examine not what further is in the gospel2 and so you will see the slaves of sin professing a kind of hope of freedom from death1--the servants and vassals of corruption1 who walk after the course of this world1 and fulfil the lusts and desires of their mind and flesh1 yet fancying a freedom and immunity from condemnation1--men living in sin1 yet thinking of escaping wrath1--which dreams could not be entertained in men1 if they did drink in all the truth1 and open both their ears to the gospel2 if our spirits were not narrow and limited1 and so excluded the one half of the gospel1 that is1 our redemption from sin4 ,there is too much of this1 even among the children of ,god1--a strange narrowness of spirit1 which admits not whole and entire truth4 ,it falls out often1 that when we think of delivery from death and wrath1 we forget in the mean time the end and purpose of that1 which is1 that we may be freed from sin1 and serve the living ,god without fear4 ,and if at any time we consider1 and busy our thoughts about freedom from the law of sin1 and victory over corruption1 such is the scantiness of room and capacity in our spirits1 that we lose the remembrance of delivery from death and condemnation in ,christ ,jesus4 ,thus we are tossed between two extremes1--the quicksands of presumption and wantonness1 and the rocks of unbelief and despair or discouragement1 both of which do kill the ,christian's life1 and make all to fade and wither4 ,but this were the way1 and only way1 to preserve the soul in good ease1--even to keep these two continually in our sight1 that we are redeemed from death and misery in ,christ1 and that not to serve ourselves1 or to continue in our sins1 but that we may be redeemed from that sin that dwells in us1 and that both these are purchased by ,jesus ,christ1 and done by his power1--the one in his own person1 the other by his ,spirit within us4 ,i would have you correcting your misapprehensions of the gospel4 ,do not so much look on victory and freedom from sin as a duty and task1 though we be infinitely bound to it2 but rather as a privilege and dignity conferred upon us by ,christ4 ,look not upon it1 ,i say1 only as your duty1 as many do2 and by this means are discouraged from the sight of their own infirmity and weakness1 as being too weak for such a strong party2 but look upon it as the one half1 and the greater half1 of the benefit conferred by ,christ's death1--as the greater half of the redemption which the ,redeemer1 by his office1 is bound to accomplish4 ,he will redeem ,israel from all his iniquities2 8with him is plenteous redemption10 ,psal4 cxxx4 #g1 #h4 ,this is the plenty1 this is the sufficiency of it1--that he redeems not only from misery1 but from iniquity1 and that all iniquities4 ,i would not desire a believer's soul to be in a better posture here away17#agj7 than this1--to be looking upon sin indwelling as his bondage1 and redemption from it as freedom2 to account himself in so far free1 as the free ,spirit of ,christ enters and writes that free law of love and obedience in his heart1 and blots out these base characters of the law of sin4 ,it were a good temper to be groaning for the redemption of the soul1 and why doth a believer groan for the redemption of the body1 but because he shall then be freed wholly from the law of sin1 and from the presence of sin8 ,i know not a greater argument to a gracious heart1 to subdue his corruption1 and strive for freedom from the law of sin1 than the freedom obtained from the law of death4 ,nor is there any clearer argument and evidence of a soul delivered from death than to strive for the freedom of the spirit from the law of sin4 ,these jointly help one another4 ,freedom from death will raise up a ,christian's heart to aspire to a freedom and liberty from sin1 and again1 freedom from sin will witness and evidence that such an one is delivered from death4 ,when freedom from death is an inducement to seek after freedom from sin1 and freedom from sin a declaration of freedom from death1 then all is well1 and indeed thus it will be in some measure with every soul that is quickened by this new law of the ,spirit of life1 for it is the entry of this that expels its contrary1 the law of sin4 ,and indeed the law must enter1 the command and the promise must enter into the soul1 and the affections of the soul be enlivened thereby1 or rather the soul changed into the similitude of that mould or else the having of it in a book1 or in one's memory and understanding1 will never make him the richer or freer4 ,a ,christian looks to the pattern of the law1 and the word of the gospel without1 but he must be changed into the image of it1 by beholding it1 and so he becomes a living law to himself4 ,the ,spirit writes these precepts and practices of ,christ's1 in which he commands imitation1 upon the fleshly tables of the heart4 ,and now the law is not a rod above his head1 as above a slave1 but it is turned into a law of love within his heart and hath something like a natural instinct in it4 ,all that men can do1 either to themselves or others1 will not purchase the least measure of freedom from predominant corruptions1 cannot deliver you from your sins1 till this free ,spirit that blows where he pleases1 come4 ,it is our part to hoise up sails1 and wait for the wind1 to use means1 and wait on him in his way and order4 ,but all will be in vain1 till this stronger one come and cast out the strong man1 till this arbitrary and free wind blow from heaven1 and fill the sails4 ,sermon ,x4 ,verse #c4--8;,for what the law could not do1 in that it was weak through the flesh1 ,god sending his own ,son in the likeness of sinful flesh1 and for sin condemned sin in the flesh40 ,the greatest design that ever ,god had in the world1 is certainly the sending of his own ,son into the world4 ,and it must needs be some great business1 that drew so excellent and glorious a person out of heaven4 ,the plot and contrivance of the world was a profound piece of wisdom and goodness1 the making of men after ,god's image was done by a high and glorious counsel4 8,let us make man after our image40 ,there was something special in this expression1 importing some peculiar excellency in the work itself1 or some special depth of design about it4 ,but what think you of this consultation1--let one of us be made man1 after man's image and likeness4 ,that must be a strange piece of wisdom and grace4 8,great is the mystery of godliness1 ,god manifested in the flesh40 ,no wonder though ,paul cried out1 as one swallowed up with this mystery1 for indeed it must be some odd matter beyond all that is in the creation1 wherein there are many mysteries1 able to swallow up any understanding1 but that in which they were first formed4 ,this must be the chief of the works of ,god1 the rarest piece of them all--,god to become man1 the ,creator of all to come in the likeness of a creature1--he by whom all things were created1 and do yet consist to come in the likeness of the most wretched of all4 ,strange1 that we do not dwell more1 in our thoughts and affections1 on this subject4 ,either we do not believe it or if we did1 we could not but be ravished with admiration at it4 ,john1 the beloved disciple who was often nearest unto ,christ1 dwelt most upon this1 and made it the subject of his preaching1 8that which was from the beginning1 which we have heard1 and seen1 and handled1 c40 #a ,john i4 #a4 ,he speaks of that mystery1 as if he were embracing ,jesus ,christ in his arms1 and holding him out to others1 saying 8,come and see40 ,this divine mystery is the subject of these words read1 but the mystery is somewhat unfolded and opened up to you in them1 yet so as it will not diminish1 but increase the wonder of a believing soul4 ,it is ignorance that magnifies other mysteries1 which vilifies thorough knowledge2 but it is the true knowledge of this mystery that makes it the more wonderful1 whereas ignorance only makes it common and despicable4 ,there are three things then1 of special consideration in the words1 which may declare and open unto you something of this mystery4 ,first1 ,what was the ground and reason1 or occasion of the ,son's sending into the world2 next1 ,what the ,son1 being sent1 did in the world2 and the third1 ,for what end and use it was1--what fruit we have by it4 ,the ground and reason of ,god sending his ,son1 is because there was an impossibility in the law to save man1 which impossibility was not the law's fault1 but man's defect1 by reason of the weakness and impotency of our flesh to fulfil the law4 ,now1 ,god having chosen some to life1 and man having put this obstruction and impediment in his own way1 which made it impossible for the law to give him life1 though it was first given out as the way of life2 therefore1 that ,god should not fail in this glorious design of saving his chosen1 he chose to send his own ,son1 in the likeness of flesh1 as the only remedy of the law's impossibility4 ,that which ,christ1 being sent into the likeness of flesh did1 is the condemning of sin in the flesh1 by a sacrifice offered for sin1--even the sacrifice of his own body upon the cross4 ,he came in the likeness not of the flesh simply1 for he was really a man2 but in the likeness of sinful flesh1--though without sin1 yet like a sinner1--as to the outward appearance1 a sinner1 because subject to all those infirmities and miseries which sin did first open a door for4 ,sin was the inlet of afflictions1 of bodily infirmities and necessities1 of death itself2 and when the floods of these did overflow ,christ's human nature1 it was a great presumption to the world1 who look and judge according to the outward appearance1 that sin was the sluice opened to let in such an inundation of calamity4 ,now1 he being thus in the likeness of a sinner1 though not a sinner1--he1 for sin1 that is1 because of sin1 that had entered upon man1 and made life impossible to him by the law2 by occasion of that great enemy of ,god which had conquered mankind1 he condemned sin in his flesh1 he overthrew it in its plea and power against us4 ,he condemned that which condemned us1 overcame it in judgment1 and made us free4 ,by sustaining the curse of it in his flesh1 he cut off all its plea against us4 ,this is the great work and business1 which was worthy of so noble a messenger1 his own ,son1 sent to conquer his greatest enemy that he hates most4 ,and then1 in the third place1 you see what benefit or fruit redounds to us by it2 what was the end and purpose of it1--verse #d1 8that the righteousness of the law might be fulfilled in us20 that seeing it was impossible for us to fulfil the righteousness of the law1 and that so it became impossible to the law to fulfil our reward of life1 it might be fulfilled by him in our name2 and so the righteousness of the law being fulfilled in us by ,christ1 the reward also of eternal life might be fulfilled by the law to us1--he having removed the impediment of our weakness1 it might be not only possible1 but certain to us4 ,you would consider then the reason of ,christ's coming4 ,god made at first a covenant with man1 promising him life upon perfect obedience to his law2 and threatening death and damnation upon the transgression thereof4 ,you see then1 what was the way of life to ,adam in the state of innocency4 ,he was made able to satisfy the law with obedience1 and the law was abundantly able to satisfy him1 by giving life unto him4 ,god's image upon man's soul instructed him sufficiently for the one and the ,lord's promise made to him was as sufficient to accomplish the other2 so that there was no impossibility then in the law1 by reason of the strength which ,god gave man4 ,but it continued not long so4 ,sin entering upon man1 utterly disabled him2 and because the strength of that covenant consisted in that mutual and joint concurrence of ,god's promise and man's obedience--this being broken1 7the one party falling off17 that life and salvation becomes impossible to the promise alone to perform4 ,it is sin that is the weakness and impotency of man4 ,this is the disease which hath consumed his strength1 and concluded man under a twofold impossibility1 an impossibility to satisfy the curse1 and an impossibility to obey the command4 ,there are three things in the covenant of works1--a command of obedience1 and a threatening of wrath and condemnation upon disobedience1 and a promise of life upon obedience4 ,sin hath disabled us every way4 ,in relation to the curse and threatening1 man cannot satisfy it--no price1 no ransom being found sufficient for the soul for the redemption of it is precious1 and ceaseth for ever4 ,that curse hath infinite wrath in it1 which must needs swallow up finite man4 ,and then in relation to the command1 there is such a diminution of all the powers of the soul1 such a corruption and defilement1 by reason of the first sin1 that that wherein man's strength lay1 which was ,god's image1 is cut off and spoiled1 so that henceforth it is become impossible to yield any acceptable obedience to the commandment4 ,and hence it is1 from our impossibility to obey in time to come1 that there is a holy and faultless impossibility upon the promise1 to give life unto mankind4 ,so you see that the law cannot do it1 because of our weakness4 ,if either man1 while he was made upright1 had continued in obedience1 or man now fallen from uprightness1 could satisfy for the fault done1 and walk without any blemish in time coming1 then it were feasible for the law to give life to us4 ,but the one was not done1 and the other now cannot be done1 and so the impossibility of life by works1 is refounded upon ourselves1 who would not when we could1 and now neither will nor can obey4 ,thus we may see clearly1 that all mankind must needs perish1 for any thing that man can do1 and according to that first transaction of ,god with man1 unless some other way and device be found out1 which indeed was far from the eyes of all living1--without the reach of their invention or imagination4 ,i believe if all the creatures1 higher or lower1 that have any reason1 had convened to consult of this business1 how to repair that breach made in the creation by man's sin1 they might have vexed their brains1 and racked their inventions unto all eternity1 and yet never have fallen upon any probable way of making up this breach4 ,they might have taken up a lamentation1 not as the bemoaners of ,babylon's ruin1--8we would have healed thee1 and thou wouldst not10--but rather thus1--we would heal thee1 but we could not1 and thou wouldst not4 ,this design1 which is here mentioned of repairing the breach1 by destroying that which made it1 sin1 lay hid in the depth of ,god's wisdom1 till it pleased himself to vent and publish it unto poor1 forlorn1 and desperate man1 who1 out of despair of recovery1 had run away to hide himself4 ,a poor shift indeed1 for him to think that he could hide himself from him to whom darkness is as light1 and to flee from him whose kingdom is over all1 and who is present in all the corners of his universal kingdom1--in hell1 in heaven1 in the utmost corners of the earth4 ,but this silly invention shows how hopeless the case was4 ,though this be the case and condition of man by nature1 yet strange it is1 to see every man by nature attempting his own delivery1 and fancying a probability1 yea1 a certainty of that which is so impossible1 that is an attaining of life by ourselves1 according to the law and first covenant of works4 ,though our strength be gone1 yet1 like ,samson1 men rise up and think to walk and rouse up themselves as in former times1 as if their strength were yet in them1 and many never perceive that it is gone1 till they be laid hold on by ,satan according to the law's injunction1 and bound in the chains of everlasting darkness4 ,but then1 alas6 it is too late1 for they cannot save themselves1 and the season of a ,saviour is gone4 ,and this1 no doubt1 will be the accession of the bitterness and torment that damned souls shall be into1--that they dreamed of attaining life by a law that now is nothing but a ministration of death1--that they lost life by seeking their own righteousness1 and made the law more able to condemn them1 by their apprehending in themselves an ability to satisfy it1 and by resting in a form of obedience to it4 ,there is something natural in it4 ,adam and all his posterity were once to be saved this way1--so the terms run at first1 8do this and live40 ,no wonder that something of that impression be retained2 but that which was a virtue in ,adam1 while he retained integrity1 and fulfilled his duty1 is a mighty fault1 and presumptuous madness in us1 who have fallen from that blessed estate4 ,if man1 doing his duty1 expected a reward1 according to the promise1 it was commendable1 but for man1 now rebellious and stubborn1 and come short of the glory of ,god1 to look for a reward from ,god1 against whom he warneth continually1 and that for rebellion and enmity1 it is damnable4 ,but besides this1 ,i think this principle of self righteousness is much corrupted in man now1 by what it was in ,adam4 ,i conceive1 though ,adam looked for life upon obedience1 according to the promise1 yet he rested not on1 and trusted not in1 his obedience4 ,i believe1 a holy and righteous man would be a humble man too1 and would rather glory in ,god's grace than in his own works4 ,the sense of a free and undeserved promise would not suffer him to reflect so much upon his own obedience1 or put such a price upon it4 ,but now1 it is conjoined with unmeasurable pride1 and arises only from self-love4 ,there is no ground of men's looking to be saved by their own doings1 but the inbred pride and self love of the heart1 together with the ignorance of a better righteousness4 ,adam hid himself among the trees1 and covered his nakedness with leaves1 and truly the shift of the most part is no better4 ,how vain and empty things do men trust unto1 and from them conclude an expectation of eternal life6 ,the most part think to be safe in the midst or thick of the trees of the church4 ,if they be in the throng of a visible church1 and adorned with church privileges1 as baptism1 hearing the word1 and such like1 they do persuade themselves all will be well4 ,some have civility1 and a blameless conversation before men1 and with such acts of righteousness1 or rather wants of some gross outbreakings1 do many cover their nakedness4 ,if there be yet a larger and finer garment of profession of religion1 and some outward performances of service to ,god1 and duties to men1 ,o then1 men do enforce upon their own hearts the persuasion of heaven1 and think their nakedness cannot be seen through it6 ,these are the coverings1 these are the grounds of claim and title1 that men have to eternal life1 and in the meantime they are ignorant of that large glorious robe of righteousness1 which ,christ1 by his obedience and sufferings1 did weave for naked sinners4 ,but as the impossibility of the law's saving us1 by reason of the weakness of the flesh1 was the ground and occasion of ,christ's coming into the flesh for to supply that defect1 and take away that impossibility1 so the sense and sight of this impossibility in us to satisfy and fulfill the law1 and of the law to give life1 is the very ground and reason of a soul's coming to ,jesus ,christ for the supplying of this want4 ,as the ,son should not have come in the likeness of sinful flesh1 unless it had been otherwise impossible1 by man's doing or suffering1 that life should be obtained1 so will not a soul come to ,christ1 the ,son of ,god1 through the vail of his flesh1 until it discern and feel that it is otherwise impossible to satisfy the law or attain life4 ,that was the impulsive cause 7if we may say that there was any cause beside his love7 why ,christ came1--even man's misery1 and remediless misery4 ,and this is the strong motive and impulsive1 that drives a poor sinner unto ,jesus ,christ1--the sense and impression of his desperate and lost estate without him4 ,as there was first sin1 and then a ,saviour dying for sin1 because nothing else could suffice1 so there must be in the soul1 first1 the apprehension of sin1 and that remediless sin1 sin incurable by any created power or act1 and then a sight of a ,saviour coming to destroy sin and the works of the devil1 and destroying it by dying for it4 ,there is no employment for this ,physician upon every slight apprehension of a wound or sickness1 till it be found incurable1 and help sought elsewhere be seen to be in vain4 ,indeed1 upon the least apprehension of sin and misery1 men ought to come to ,christ4 ,we shall not set or prescribe any measure of conviction to exclude you1 if you can but come to him indeed4 ,upon the least measure of it1 you will not be cast out1 according to his own word1 but as certain it is1 that men will not come to this ,physician till they find no other can save them4 ,these two things ,i wish were deeply and seriously thought upon1--that you cannot satisfy ,god's justice for the least point of guilt1 and then1 that you cannot do any thing in obedience to please ,god4 ,there is a strange inconsideration1 yea1 ,i may say1 ignorance among us4 ,when you are challenged and convinced of sin1 7as there is no conscience so benumbed1 but in some measure it accuseth every man of many wrongs17 what is the course you fall on to pacify it or please ,god8 ,indeed1 if you can get any shadow of repentance1 if it were but a bare acknowledgment of the fault1 you excuse yourselves in your own consciences1 and answer the accusation by it4 ,either some other good works formerly done occur to you1 or some resolution for amendment in time coming4 ,and this you think shall pacify ,god and satisfy justice4 ,but1 alas6 you are far from the righteousness of ,god1 and you do err even in the very foundation of religion4 ,these are but sparks of your own kindling1 and for all these1 you shall lie down in darkness and sorrow4 ,these are but the vain expiations and excuses of natural consciences1 which are led to some sense of a deity by the law written in their heart4 ,but consider this once1--you must first satisfy the curse of the law which you are under1 before you can be in any capacity to please him by new obedience4 ,now1 if you should undertake to pay for your former breaches of the law1 that will eternally ruin you2 and therefore1 you see the punishment is lengthened throughout eternity to them who have this to undergo alone4 ,go then1 and first suffer the eternal wrath of an infinite ,god1 and then come and offer obedience if thou can4 ,but now1 thou art in a double error1 both of which are damnable2 one is1 thou thinkest thou art able1 by consideration and resolution1 to perform some acceptable obedience to ,god2 another1 that performance of obedience1 and amending in time coming1 will expiate former transgressions4 ,if either of these were true1 ,christ needed not to have come in the likeness of sinful flesh1 because it had been possible for the law to save thee4 ,but now1 the truth is1 such is the utter disability and impotency of man through sin1 that he can neither will1 nor do the least good1 truly good and pleasant to ,god4 ,his nature and person being defiled1 all he doth is unclean4 ,and then1 suppose it were possible that man could do any thing in obedience to his commands1 yet it being unquestionable that all have sinned1 satisfaction must first be made to ,god's threatening1 8thou shalt die10 before obedience be acceptable1 and that is impossible too4 ,this1 then1 ,i leave upon your consciences1 beseeching you to lay to heart the impossibility you are encompassed with on both hands2 justice requiring a ransom1 and you have none1 and justice requiring new obedience again1 and you can give none2 old debts urging you1 and new duty pressing you1 and ye alike disabled for both2 that so finding yourselves thus environed with indigency and impossibility within1 you may be constrained to flee out of yourselves unto him that is both able and willing4 ,this is not a superficial business1 as you make it4 ,it is not a matter of fancy1 or memory1 or expression1 as most make it4 ,believe me1 it is a serious business1 a soul-work1 such an exercise of spirit as useth to be when the soul is between despair and hope4 ,impossibility within1 driving a soul out of itself1 and possibility1 yea1 certainty of help without1 even in ,christ1 drawing a soul in to him4 ,thus is the closure made1 which is the foundation of our happiness4 ,sermon ,,xi4 ,verse #c4--8;,for what the law could not do1 in that it was weak through the flesh1 ,god sending his own ,son in the likeness of sinful flesh1 and for sin condemned sin in the flesh40 ,for what purpose do we meet thus together8 ,i would we knew it1--then it might be to some better purpose4 ,in all other things we are rational1 and do nothing of moment without some end and purpose4 ,but1 alas6 in this matter of greatest moment1 our going about divine ordinances1 we have scarce any distinct or deliberate thought of the end and rise of them4 ,sure ,i am1 we must all confess this1 that all other businesses in our life are almost impertinent to the great end1 the salvation of our souls1 in respect of these1 in which ,god in a manner trysts with men1 and comes to dwell with them4 ,these have the nearest and most immediate connection with ,god's glory and our happiness2 and yet so wretched and unhappy are we1 that we study and endeavour a kind of wisdom and diligence in other petty things1 which are to perish with the using1 and have no great reach to make our condition either better or worse2 and yet we have no wisdom1 nor consideration1 or attention to this great and momentous matter--the salvation of our souls4 ,is it not high time we were shaken out of our empty1 vain1 and unreasonable custom1 in going about such solemn duties1 when the wrath of ,god is already kindled1 and his mighty arm is shaking terribly the earth1 and shaking us out of all our nests of quietness and consolation1 which we did build in the creature8 ,god calls for a reasonable service3 but ,i must say1 the service of the most is an unreasonable and brutish kind of work1--little or no consideration of what we are about1 little or no purpose or aim at any real soul advantage4 ,consider1 my beloved1 what you are doing1 undoing yourselves with ignorance of your own estate1 and unacquaintedness with a better2 whence it comes1 that you live contented in your misery1 and have no lively stirrings after this blessed remedy4 ,that for which we meet together is to learn these two things1 and always to be learning them1--to know sensibly our own wretched misery and that blessed remedy which ,god hath provided4 ,it is the sum of the ,scriptures1 and we desire daily to lay it out before you1 if at length it may please the ,lord to awake you out of your dream1 and give you the light of his salvation4 ,you hear of a weakness of the flesh2 but if you would understand it aright1 it is not properly and simply a weakness4 ,that supposeth always some life1 and some strength remaining4 ,it is not like an infirmity1 that only indisposeth to wonted action in the wonted vigour2 but it is such a weakness1 as the apostle elsewhere1 7,eph4 ii4 #a17 calls deadness4 ,it is such a weakness1 as may be called wickedness1 yea1 enmity to ,god1 as it is here4 ,our souls are not diseased properly1 for that supposeth there is some remnant of spiritual life1 but they are dead in sins and trespasses4 ,and so it is not infirmity but impossibility1--such a weakness as makes life and salvation impossible by us1 both utter unwillingness and extreme inability4 ,these two concur in all mankind1 no strength to satisfy justice or obey the law1 and no willingness either4 ,there is a general practical mistake in this4 ,men conceive that their natures are weak to good1 but few apprehend the wickedness and enmity that is in them to ,god and all goodness4 ,all will grant some defect and inability1 and it is a general complaint4 ,but to consider that this inability is an impossibility1 that this defect is a destruction of all spiritual good in us1--the saving knowledge of this is given to few1 and to those only whose eyes the ,spirit opens4 ,there may be some strugglings and wrestlings of natural spirits to help themselves1 and upon the apprehension of their own weakness1 to raise up themselves by serious consideration1 and earnest diligence1 to some pitch of serving ,god1 and to some hope of heaven4 ,but ,i do suspect that it proceeds in many from the want of this thorough and deep conviction of desperate wickedness4 ,few really believe that testimony which ,god hath given of man1--he is not only weak1 but wicked1 and not only so1 but desperately wicked4 ,and that is not all1 the heart is deceitful1 too1 and to complete the account1 8deceitful above all things10 ,jer4 xvii4 #i4 ,a strange character of man1 given by him that formed the spirit of man within1 and made it once upright1 and so knows best how far it hath departed from the first pattern4 ,o who of us believes this in our hearts6 ,but that is the deceitfulness of our hearts to cover our desperate wickedness from our own discerning1 and flatter ourselves with self-pleasing thoughts4 ,if once this testimony were received1 that the weakness of the flesh is a desperate wickedness1 such a wretched and accursed condition as there is no hope therein1 as is incurable to any created power1 and makes us incurable1 and certainly lost1--then1 ,i say1 the deceitfulness of the heart were in some measure cured4 ,believe this desperate wickedness of your natures1 and then you have deceived the deceitfulness of your hearts to your own advantage2 then you have known that which none can know aright1 till the searcher of the heart and reins reveal it unto them4 ,thus man stands environed with impossibilities4 ,his own weakness and wickedness1 and the law's impossibility by reason of that1--these do shut up all access to the tree of life1 and are instead of a flaming sword to guard it4 ,our legs are cut off by sin1 and the law cannot help us2 nay1 our life is put out1 and the law cannot quicken us4 ,it declares our duty1 but gives no ability2 it teacheth well1 but it cannot make us learn1 ,while we are in this posture1 ,god himself steps in to succour miserable and undone man2 and here is the way1--he sends his ,son in the likeness of sinful flesh1 and grace and truth come by him1 which do remove those impediments that stopped all access to life4 ,this is a high subject1 but it concerns the lowest and most wretched amongst us2 and that is indeed the wonder of it1 that there should be such a mystery1 such a depth in this work of redemption of poor sinners1 so much business made1 and such strange things done for repairing our ruins4 ,in the consideration of this we may borrow that meditation of the ,psalmist's1 ,psal4 viii4 #d1 8,lord1 what is man1 that thou shouldest thus magnify him2 and make him not a little lower than the angels1 but far higher80 8,for he took not on him the nature of angels10 ,heb4 ii4 #ad1 #af2 but took part with the poor children of flesh and blood4 ,this deserves a pause1--we shall stay a little1 and view it more fully in the steps and degrees that this mystery rises and ascends up by4 ,but1 oh6 for such an ascending frame of heart as this deserves4 ,it is a wonder it doth not draw us upward beyond our own element1--it is a subject of such admiration in itself1 and so much concernment to us4 ,every word hath a weight in it1 and a peculiar emphasis4 ,there is a gradation that the mystery goes upon till it come to the top4 ,every word hath a degree or stop in it1 whereby it rises high1 and still higher4 8,god sent10--that is very strange2 but ,god sent 8his own ,son10--is most strange4 ,but go on1 and it is still stranger1--in the likeness of 8flesh10 and that 8sinful flesh10 c4 ,in all which degrees you see ,god is descending and lower and lower1 but the mystery ascends and goes higher and higher2 the lower ,god coming comes down1 the wonder rises up4 ,still the smaller and meaner that ,god appears in the flesh1 the greater is the mystery of godliness1 ,god manifested in the flesh4 ,if you would rise up to the sensible and profitable understanding of this mystery1 you must first descend into the depths of your own natural wretchedness and misery1 in which man was lying when it pleased ,god to come so low to meet him and help him4 ,i say you must first go down that way in the consideration of it1 and then you shall ascend to the use and knowledge of this mystery of godliness4 ,god's sending1 hath some weight of wonder in it1 at the very first apprehension of it4 ,if you did but know who he is1 and what we are1 a wonder it had been that he had suffered himself to be sent unto by us1 that any message1 any correspondence should pass between heaven and earth1 after so foul a breach of peace and covenant by man on earth4 ,strange1 that heaven was not shut up from all intercourse with that accursed earth4 ,if ,god had sent out an angel to destroy man1 as he sent to destroy ,jerusalem1 7#a ,chron4 xxi4 #ae17--;if he had sent out his armies to kill those his enemies1 who had renounced the yoke of his obedience1 it had been justice1 ,matth4 xxi4 #da2 xxii4 #g4 ,if he had sent a cruel messenger against man1 who had now acted so horrid a rebellion1 it had been no strange thing4 ,as he did send an angel with a flaming sword to encompass the tree of life1 he might have enlarged that angel's commission1 to take vengeance on man3 and this is the wonder1 he did not send after this manner4 ,but what heart could this enter into8 ,who could imagine such a thing as this8 ,god to send1 and to send for peace1 to his rebellious footstool6 ,man could not have looked for acceptance before the throne1 if he had presented and sent first up supplications and humble cries to heaven2 and therefore finding himself miserable1 you see he is at his wits end1 he is desperate1 and gives it over1 and so flies away to hide himself1 certainly expecting that the first message from heaven should be to arm all the creatures against him to destroy him4 ,but1 ,o what a wonderful1 yet blessed surprisal6 ,god himself comes down1 and not for any such end as vengeance1 though just1 but to publish and hold forth a covenant of reconciliation and peace1 to convince man of sin1 and to comfort him with the glad tidings of a ,redeemer1 of one to be sent in the likeness of flesh4 ,it is the grandeur and majesty of kings and great men to let others come to them with their petitions2 and it is accounted a rare thing if they be accessible and affable3 but that the ,lord of lords and ,king of kings1 who sitteth in the circle of the heavens1 and before whom all the inhabitants of the earth are as poor grasshoppers1 or crawling worms1 about whose throne there are ten thousand times ten thousand glorious spirits ministering unto him1 as ,daniel saw him1 7chap4 vii4 #i1 #aj17--that such a one should not only admit such as we to come to him1 and offer our suits to his ,highness1 but himself first to come down unto ,adam1 and offer peace to him1 and then send his own ,son6 ,and what were we that he should make any motion about us1 or make any mission to us8 ,rom4 v4 #aj4 ,while we were yet 8enemies10 that we were when he sent4 ,o how hath his love triumphed over his justice6 ,but needed he fear our enmity1 that he should seek peace8 ,nowise2 one look of his angry countenance would have looked us into nothing1--8,thou lookest upon me1 and ,i am not2 one rebuke of his for iniquity1 would have made our beauty consume as the moth1 far more the stroke of his hand had consumed us10 ,psalm xxxix4 #aa4 ,but that is the wonder indeed1--while we were yet 8enemies20 and weak too1 neither able to help ourselves1 nor hurt him in the least1 and so could do nothing to allure him1 nothing to terrify him1 nothing to engage his love1 nothing to make him fear2 yet then he makes this motion1 and mission to us1 8,god sending10 c4 ,god sending1 and 8sending his own ,son10 that is yet a step higher4 ,had he sent an angel1 it had been wonderful1 one of those ministering spirits about the throne being far more glorious than man4 ,but 8,god so loved the world1 that he sent his ,son40 ,might he not have done it by others8 ,but he had a higher project2 and verily1 there is more mystery in the end and manner of our redemption1 than difficulty in the thing itself4 ,no question1 he might have enabled the creature1 by his almighty power1 to have destroyed the works of the devil1 and might have delivered captive man some other way4 ,he needed not1 for any necessity lying upon him1 to go such a round as the ,father to give the ,son1 and the ,son to receive1--as ,god to send1 and the ,son to be sent4 ,nay1 he might have spared all pains1 and without any messenger1 immediately pardoned man's sin1 and adopted him to the place of sons4 ,thus he had done the business1 without his ,son's1 or any other's travail and labour in blood and suffering4 ,but this profound mystery1 in the manner of it1 declares the highness and excellency of the end ,god proposed1 and that is the manifestation of his love2 8,behold1 what manner of love the ,father hath bestowed on us10 #a ,john iii4 #a4 ,and 8in this was manifested the love of ,god toward us1 that ,god sent his only begotten ,son into the world10 #a ,john iv4 #i4 ,and truly for such a design and purpose1 all the world could not have contrived such a suitable and excellent mean as this4 ,nothing besides this could have declared such love4 ,there is no expression of love imaginable to this1--to give his ,son1 and only begotten ,son for us4 ,it had been enough1 out of mere compassion1 to have saved us1 however it had been4 ,but if he had given all1 and done all besides this1 he had not so manifested the infinite fulness of love4 ,there is no gift so suitable to the greatness and magnificence of his majesty1 as this1--one that thought it no robbery to be equal with himself4 ,any gift had been infinitely above us1 because from him2 but this is not only infinitely above us1 but equal to himself1 and fittest to declare himself4 ,but then1 there is yet a higher rise of the mystery1 or a lower descent of ,god2 for it is all one1 ,god descending is the wonder ascending1--he sent his ,son4 ,man's admiration is already exhausted in that4 ,but if there were any thing behind1 this which follows would consume it1--in the flesh4 ,if he had sent his own ,son1 might he not have sent him in an estate and condition suitable to his glory1 as it became the ,prince and ,heir of all things1 him by whom all were created and do subsist8 ,nay1 but he is sent1 and that in a state of humiliation and condescendency1 infinitely below his own dignity4 ,that ever he was made a creature1 that the ,maker of all should be sent in the form of any thing he had made1 ,o what a disparagement6 ,there is no such distance between the highest prince on the throne1 and the basest beggar on the dunghill1 as between the only begotten of the ,father1 who is the brightness of his glory1 and the most glorious angel that ever was made4 ,and yet1 it would be a wonder to the world1 if a king should send his son in the habit and state of a beggar1 to call in the poor1 and lame1 and blind1 to the fellowship of his kingdom4 ,it had been a great mystery1 then1 if ,god had been manifested in the nature of angels1 a great abasement of his majesty4 ,but1 ,o what must it be for ,god to be manifested in the flesh1 in the basest1 naughtiest1 and most corruptible of all the creatures1 even the very dregs of the creation1 that have sunk down to the bottom6 8,all flesh is grass20 and what more withering and fading1 even the flower and perfection of it6 ,is4 xl4 #f4 ,dust it is1 and what baser8 ,gen4 xviii4 #bg4 ,and corruption it is1 and what viler8 #a ,cor4 xv4 #dd4 ,and yet ,god sent his ,son in the flesh4 ,is this a manifestation8 ,nay1 rather1 it is a hiding and obscuration of his glory4 ,it is the putting on of a dark veil to eclipse his brightness4 ,yet manifested he is1 as the intendment of the work he was about required1--manifested to reproach and ignominy for our sin4 ,this is one1 and a great point of ,christ's humiliation1--that he took not on him the nature of angels1 but the seed of ,abraham1 ,heb4 ii4 #af4 ,but yet1 to complete this mystery more1 the ,son descends a third step lower1 that the mystery may ascend so much the higher1 in the likeness of flesh8 ,not so1 but in the likeness of sinful flesh4 ,if he had appeared in the prime flower and perfection of flesh1 in the very goodliness of it1 yet it had been a disparagement4 ,if he had come down as glorious as he once went up1 and now 8sits at the right hand of the majesty on high20 if he had been always in that resplendent habit he put on in his transfiguration2 that had been yet an abasement of his majesty4 ,but1 to come in the likeness of sinful flesh1 though not a sinner1 yet in the likeness of a sinner1--so like as that1 touching his outward appearance1 no eye could discern any difference1 compassed about with all those infirmities and necessities1 which are the followers and attendants of sin in us2 8a man of sorrows and acquainted with grief20 a man who all his lifetime had intimate acquaintance1 and familiarity with grief4 ,grief and he were long acquaintance1 and never parted till death parted them4 ,nay1 not only was he1 in his outward estate1 subject to all those miseries and infirmities unto which sin subjects other men1 but something beyond all1 8his visage was more marred than any man's1 and his form more than the sons of men10 ,isa4 lii4 #ad2 and therefore he was a hissing and astonishment to many4 ,he had no form nor comeliness in him1 and no beauty to make him desirable2 and therefore his own friends were ashamed of him1 and hid their faces from him2 8he was despised and rejected of men10 ,isa4 liii4 #b1 #c4 ,thus you see1 he comes in the most despicable and disgraceful form of flesh that can be2 and an abject among men1 and as himself speaks in ,psal4 xxii4 #f1 8a worm1 and not a man20 a reproach of men1 and despised among the people4 ,now this1 ,i say1 is the crowning of the great mystery of godliness1 which1 without all controversy1 is the mystery in all the world that hath in it most greatness and goodness combined together1 that is the subject of the highest admiration1 and the fountain of the sweetest consolation that either reason or religion can afford4 ,the mysteries of the ,trinity are so high1 that if any dare to reach to them1 he doth but catch the lower fall27#aga7 it is as if a worm would attempt to touch the sun in the firmament4 ,but this mystery is ,god coming down to man1 to be handled and seen of men1 because man could not rise up to ,god's highness4 ,it is ,god descending to our baseness1 and so coming near us to save us4 ,it is not a confounding but a saving mystery4 ,there is the highest truth in it1 for the understanding to contemplate and admire2 and there is the greatest good in it1 for the will to choose and rest upon4 ,it is contrived for wonder and delight to men and angels4 ,these three1 which the angelic song runs upon1 are the jewels of it1--8glory to ,god1 peace on earth1 and good-will toward men40 ,sermon ,,xii4 ,verse #c4--8;,for what the law could not do1 in that it was weak though the flesh1 ,god sending his own ,son10 c4 ,of all the works of ,god towards man1 certainly there is none hath so much wonder in it1 as the sending of his ,son to become man2 and so it requires the exactest attention in us4 ,let us gather our spirits to consider of this mystery1--not to pry into the secrets of it curiously1 as if we had no more to do but to satisfy our understandings2 but rather that we may see what this concerns us1 and what instruction or advantage we may have by it1 that so it may ravish our affections4 ,i believe there is very palpable and gross ignorance in thousands of the very thing itself4 ,many who profess ,jesus ,christ1 know not his natures1 or his glorious person1--do not apprehend either his highness as ,god1 or his lowness as man4 ,but truly1 the thing that ,i do most admire1 is1 that those who pretend to more knowledge of this mystery1 yet few of them do enter upon any serious consideration about it1--for what use and purpose it is2 though it be the foundation of our salvation1 the chief ground of our faith1 and the great spring of our consolation4 ,yet to improve the knowledge of it to any purpose of that kind1 is a thing so rare1 even among true ,christians1 that it is little the subject of their meditation4 ,i think1 indeed1 the lively improvement of this mystery of godliness would be very effectual to make us really what we are said to be1 that is1 ,christians4 ,there is something to this purpose1 #a ,john iv4 #b1 #c1 #ae1 and v4 #a4 ,the confessing and knowing that ,jesus ,christ is come in the flesh1 and is the ,son of ,god1 before his taking on flesh1 is made a character of a spiritual man that dwelleth in ,god4 ,not that a bare external confession1 or internal opinion and assent to such a truth1 is of so much value1--which yet is the height that many attain unto2 but it is such a soul acknowledgment1 such an heart approbation of this mystery1 as draws alongst the admiration and affection after it1 as fixeth the heart upon this object alone1 for life and salvation4 ,the devils confessed and believed1 but they trembled at it1 ,luke iv4 #cd1 #da4 ,he was afraid of what he knew1 but ,peter confessed and loved what he knew2 yea1 he did cast his soul upon that ,lord whom he confessed4 ,it is such an acknowledgment of ,christ1 as draweth the soul1 and unites it to him1 by a serious and living embracement4 ,such a sight of ,jesus ,christ1 hath both truth and goodness in it1 in the highest measure2 and so doth not only constrain the assent of the mind1 but is a powerful attractive to the heart1 to come to him1 and live in him4 ,i pray you consider then what moment is in this truth1 that you may indeed apply your souls to the consideration of what is in ,jesus ,christ thus revealed1 not simply to know it1 but for a further improvement of it1 to seek life in him1 that the stamp and impression of this ,saviour may be set so deeply on your souls1 as that you may express this in a real confession of him in your words and works1 ,tit4 i4 #af2 ,matt4 vii4 #ba4 ,this is indeed to know and confess that ,jesus ,christ is come in the flesh1 to fetch thence the ground of all our hope and consolation1 and to draw thence the most powerful motives to walking 8even as he walked10 to improve it for confidence in him1 and obedience to him4 ,i shall speak then a word of these two great ends and purposes1--of ,god's sending his own ,son1 in the likeness of sinful flesh1 his own glory and man's good4 ,the song of angels at his birth shows this1--8,glory to ,god in the highest1 peace on earth1 and good will toward men40 ,his glory is manifested in it in an eminent manner4 ,the glory of his wisdom1--that found out a remedy4 ,what a deep contrivance was it6 ,how infinitely beyond all creature inventions6 ,truly there are riches of wisdom1 depths of wisdom in it4 ,i think it could never have entered the thought of men or angels2--all men once to be drowned under a deluge of sin and misery1 and made subjects to ,god's righteous judgment1 and then to find out a way how to deliver and save so many6 ,all the wisdom that shines in the order and beauty of the world seems to be but a rude draught to this4 ,then1 herein doth the glory of his mercy and grace shine most brightly1 that he transfers the punishment due to man's sin upon his own ,son1 that when no ransom could be found by man1 he finds it out1 how to satisfy his own justice1 and save us4 ,truly1 this is the most shining jewel in the crown of ,god's glory1--so much mercy towards so miserable sinners1 so much grace towards the rebellious4 ,if he had pardoned sin1 without any satisfaction1 what rich grace had it been6 ,but truly1 to provide the ,lamb and sacrifice himself1 to find out the ransom1 and to exact it of his own ,son1 in our name1 is a testimony of mercy and grace far beyond that4 ,but then1 his justice is very conspicuous in this work4 ,and indeed these two do illustrate one another2 the justice of ,god1 in taking and exacting the punishment of sin upon his own well-beloved ,son1 doth most eminently heighten the mercy and grace of ,god towards us2 and his grace and mercy in passing by us1 doth most marvellously illustrate the righteousness of ,god1 in making his own ,son a curse for us4 ,what testimony can be given in the world1 of ,god's displeasure at sin1 of his righteousness in punishing sin1 like this6 ,there was no such testimony of love to sinners and no such demonstration of hatred at sin imaginable4 ,that he did not punish sin in us1 but transfer it over on his most beloved ,son1 ,o what love and grace6 ,and that he did punish his own ,son1 when standing in the place of sinners1 ,o what righteousness and justice6 ,this is that glorious mystery1 the conjunction of these two resplendent jewels1 justice and mercy1 of love and displeasure1 in one chain of ,christ's incarnation1 into which the angels desire to look1 #a ,pet4 i4 #ab4 ,and truly they do wonder at it1 and praise from wonder4 ,this is it1 that the praises of men and angels shall roll about eternally4 ,david1 7,ps4 ciii4 #bj17 foreseeing this day1 foretold that angels should praise him1 and now it is fulfilled1 when all these glorious companies of holy1 powerful spirits1 welcome the ,son of ,god into the world1 by that heavenly harmony of praise4 ,luke ii4 #ad4 ,what lumpishness and earthliness is in us1 that we do not rise up above1 to this melody in our spirits1 to join with angels in this song1 we1 ,i say1 whom it most concerns6 ,the angels wonder1 and praise and wonder at this1 because the glory of ,god shines so brightly in it1 as if there were many suns in one firmament1 as the light of seven days in one4 ,these three especially1--wisdom1 mercy and grace1 justice and righteousness1 every one of them looks like the sun in its strength1 carried about in this orb of the redemption of man1 to the ravishing of the hearts of all the honourable and glorious companies above1 and making them cheerfully and willingly to contribute all their service to this work1 to be ministering spirits to wait on the heirs of salvation6 ,now1 when the glory of the highest raiseth up such a melodious song above1 among angels1 ,o what should both the glory of the highest ,god1 and the highest good of man do to us6 ,when the greatest glory of ,god1 and the chiefest advantage of man are linked together in this chain1 what should we do but admire and adore1 adore and admire1 and1 while we are in this earth1 send up our consent to that harmony in heaven6 ,in relation to our good1 much might be said1 but we shall briefly show unto you1 that it is the greatest confirmation of our faith1 and the strongest motive to humility1 that can be afforded4 ,now1 if we could be composed thus unto confidence and reverence1 to glorify him by believing and to abase ourselves1 to believe in him1 and walk humbly with him1 upon the meditation of ,christ's coming in the flesh1 this would make us true ,christians indeed4 ,there is nothing1 ,i know more powerful to persuade us of the reality of ,god's invitations and promises to us than this4 ,we are still seeking signs and tokens of ,god's love1 something to warrant us to come to ,god in ,christ1 and to persuade us that we shall be welcome1 and many ,christians puddle themselves in the mire of their own darkness and discouragement1 because they cannot find any thing in themselves that can give but the least probable conjecture1 that he will admit and welcome them to come to him1 or that such precious promises1 and sweet invitations1 can belong to such sinners as they conceive themselves to be4 ,truly1 my beloved1 ,i think1 while we exercise ourselves thus1 we are seeking the sun with a candle1 making that which is in itself as bright as the light to be more dark4 ,the evidence of ,god's reality in offering life to you in ,christ1 and his willingness to receive you is not without the compass of his invitation1 and yet you seek it where it is least to be found1 that is1 in yourselves4 ,but indeed1 his invitations in the gospel carry the evidence in their bosom1--that which is above all other signs and evidences that he did even send his own ,son in the flesh for this purpose4 ,is there any thing besides this1 either greater or clearer8 ,i think we are like those who1 when they had seen many signs and wonders done by ,christ1 which did bear testimony to all the world of his divine nature1 yet they would not be satisfied1 but sought out another sign1 tempting him1 ,matt4 xvi4 #a4 ,and truly1 he might return this answer to us1 8,o wicked and adulterous generation1 that seeketh after a sign1 there shall no sign be given to thee1 but the sign of the prophet ,jonas40 ,the greatest testimony that can be imagined1 is given already1--that the ,father should send his only begotten and well beloved ,son into the state of a servant for man4 ,if this do not satisfy1 ,i know not what will4 ,i see not how any work of his ,spirit in us1 can make so much evidence of his reality and faithfulness in the gospel1 and of his willingness to welcome sinners4 ,all the works of the creation1 all the works of grace1 are nothing to this1 to manifest his love to men2 and therefore there is a singular note upon it1 8,god so loved the world1 that he gave his ,son10 ,john iii4 #af4 ,and in this was his love manifested1 that he sent his ,son1 #a ,john iv4 #i4 ,if men and angels had set themselves to devise and find out a pledge or confirmation of the love of ,god1 they would have fallen upon some revelation unto1 or some operation upon their spirits4 ,but1 alas1 this is infinitely above that4 ,his own express image1 and the brightness of his glory1 is come down to hear witness of his love1 nay1 he who is equal with himself in glory1 is given as a gift to men2 and is not he infinitely more than created gifts or graces1 who is the very spring and fountain of them all8 8,god so loved the world10 that truly he gave no such gift besides1 to testify such a love4 ,therefore1 when all that he hath done in this kind cannot satisfy thy scrupulous mind1 but thou wilt still go on1 to seek more confirmation of his readiness to receive thee1 ,i think it is a tempting of the ,holy ,one1 which may draw such an answer from him1 ,o wicked and adulterous person1 there shall no sign be given thee1 but that which is darker than the former1 that which thou shalt understand less4 ,thou mayest get what thou seekest1 perhaps some more satisfaction in thy own condition1 but it shall plunge thee more in the issue4 ,thou shalt always be unsettled1 and 8unconstant as water1 thou shalt not excel40 ,i confess indeed1 if we speak of the manifestation of one's particular interest in these promises1 and of an evidence of the love of ,god to thee1 in particular1 then there must needs be something wrought by the ,holy ,spirit on thy soul1 to draw down the general testimony of ,god's love to mankind into a particular application to thyself4 ,but that ,i do not speak of now1 because that is the sealing of the ,spirit after believing1 and because you are always unsettled in the first and main point1 of flying unto the ,son1 and waiting on him for life1 therefore have you so much inevidence and weakness in that which follows4 ,that which ,i now speak of is1 that if this were cordially believed1 and seriously considered1 that ,god sent his own ,son in the flesh1 to save sinners1 you could not readily have any doubt1 but that your coming to him for salvation would be welcome4 ,you could not say1 that such precious invitations could not belong to sinners1 or that he could not love the like of you4 ,truly1 ,i think1 if the general were laid to heart1 that ,god hath so loved mankind1 that he gave such a gift unto them1 there is none could make any more question of his reality1 when that gift is tendered to any in particular4 ,nay1 ,i think it is the inconsideration of this general evidence and manifestation of love to the world1 that makes you so perplexed in particulars4 ,could you have so much difficulty to believe his love to you1 if you indeed believe that he hath loved the world1 that is1 so many thousands like you8 ,is there so much distance1 ,i pray you1 between you and another1 as between him and all8 ,if1 then1 he loves so many miserable sinners1 is there any impossibility in it1 but he may love you8 ,for what is in them that might conciliate his love8 ,i tell you why ,i think the right apprehension of the general truths of the gospel would be able1 like the sun in its strength1 to scatter all the clouds and mists of our particular interest-debates1 because ,i find1 that those very grounds1 upon which you call in question your own particular interest1 if you did consider them1 you would find they go a further length1 to conclude against all others1 and either they have no strength in your case1 or they will be of equal force to batter down the confidence of all the saints1 and the certainty of all the promises4 ,what is it that troubles you1 but that you are sinners1 and such sinners1 so vile and loathsome8 ,from whence you do conclude1 not only that you have no present assurance of his love1 but that he cannot love such a one as you are4 ,now1 ,i say1 if this hold good1 in reference to you1 take heed that you condemn not yourselves in that which you approve1--that is1 that you do not dispute against the interest of all the saints1 who were such as you are1 and the tenth of those fundamental positions of the gospel4 8,god so loved the world10 c4 ,and so you do not only wrong yourselves1 but all others1 and not only so1 but you offer the greatest indignity to him that out of love sent his ,son1 and to him who1 out of love1 came and laid down his life4 ,o consider how you indignify7#agb7 and set at nought that great manifestation of ,god's love1 8,god manifested in the flesh10 how you despise his love pledge to sinners1 a greater than which he could not give you1 because as great as himself6 ,o that you could see the consequence of your anxious and perplexing doubts1--that they do not only an injury to your own souls1 but that they are of a more bloody nature6 ,if they held good1 they would cut off the life and salvation of all believers1 and1 which is worse1 they would1 by an unavoidable consequence1 conclude an antichristian point1 that ,christ is not come in the flesh4 ,i beseech you1 unbowel your evils1 that you may abhor them4 ,this may strengthen our faith1 and minister much consolation1 in another consideration too1 that which is laid down1 ,heb4 ii4 #ag1 and iv4 #ae1 that he was partaker of our nature and in all things like unto his brethren1 that so he might be a merciful ,high ,priest1 able to succour us and touched with the feeling of our infirmities4 ,what strong consolation may be sucked out of these breasts6 ,when it was impossible that man could rise up to ,god1 because of his infinite highness and holiness1 behold1 ,god hath come down to man1 in his lowness and baseness4 ,he hath sent down this ladder from heaven to the earth1 that poor wretched sinners may ascend upon it4 ,it is come down as low as our infirm1 weak1 and frail nature1 that we may have easy coming up to it1 and going up upon it to heaven4 ,therefore his flesh is called a 8new and living way10 because a poor sinner may be assured of welcome and acceptation with one of his own kind1 his brother1--7he was not ashamed to call us brethren17--flesh of his flesh1 and bone of his bone4 ,this may make boldness of access1 that we have not ,god to speak to1 or come to immediately1 as he is clothed with glory and majesty1 and as the ,jews heard him on mount ,sinai1 and desired a mediator between him and them1 but that great prophet promised to them hath come1 and we have him between us and ,god1--as low as we1 that we may speak to him1 8riding upon an ass10 a low ass1 that every one may whisper their desires in his ear--and yet as high as ,god1 that he may speak to ,god1 and have power with him4 ,truly1 this is a sweet trysting place to meet ,god in1 that no sinner may have any fear to come to it1 to this treaty of peace and reconciliation4 ,how may it persuade us of that great privilege that we may 8become the sons of ,god10 when the ,son of ,god is become the ,son of man1 ,john i4 #aa1 #ab4 ,truly1 though it be hard to be believed1 that such as we should become the sons of the great ,king1 yet it is nothing so strange as this1 that the eternal and only begotten ,son of the great ,god1 should become the ,son of wretched man4 ,that highness will be easily believed1 if we consider this lowness4 ,it will not be so hard to persuade a soul that there is a way of union and reconciliation to ,god1 of being yet at peace with him1 if this be pondered1--that ,god hath married his own nature with ours1--in one person1 to be a pledge of that union and peace4 ,and then how much quickening and comfort may it yield us1 that he was not only a man1 but a miserable man1 and that not through any necessity1 but only the necessity of love and compassion4 ,he had enough of mercy to save us as ,god1 he had enough of love and compassion as man1 but he would take on misery too in his own person1 that he might be experimentally merciful to us4 ,certainly1 the experience of misery and infirmity must superadd some tenderness to the heart of our ,high ,priest4 ,but though it did not help him to be more pitiful1 yet it was done for us1 to help us to have more confidence in him1 and boldness to come unto him4 ,what an encouragement is it for a poor man to come unto the once poor ,jesus ,christ1 who 8had not where to lay his head80 ,he knows the evil of poverty1 and he chose to know it1 that he might have compassion on thee4 ,with what boldness may poor afflicted and despised believers come to him6 ,why8 ,because himself had experience of all that1 and he was familiarly acquainted with grief and sorrow1 therefore he can sympathize best with thee4 ,let us speak even of the sinful infirmities thou art subject to4 ,that there might be a suitableness in him to help thee1 he came as nigh as might be1--he was willing to be tempted to sin1 and so he knows the power that temptations must have over weak and frail natures1 but sin he could not1 for that had been evil for us4 ,let this1 then1 give us boldness to come to him4 ,i would desire to persuade you to humility from this1 according to the lesson ,christ gives us1 ,matt4 xi4 #bi1 8,learn of me1 for ,i am meek and lowly40 ,and the apostle makes singular use of this mystery of the abasement of the ,majesty1 to abate from our high esteem of ourselves1 ,phil4 ii4 #c-f4 ,o should not the same mind be in us that was in ,christ6 ,god abased1 man exalted1--how unsuitable are these1 think you6 ,god lowly in condition and disposition1 and man1 though base in condition1 yet high in his deposition and in his own estimation6 ,what more mysterious than ,god humbled8 ,and what more monstrous than man proud8 ,truly1 pride is the most deformed thing in a man1 but in a ,christian it is monstrous and prodigious4 ,if he did humble himself out of charity and love1 who was so high and glorious1 how should we humble ourselves out of necessity1 who are so low and base8 ,and out of charity and love too1 to be conformed and like unto him6 ,nature may persuade the one1 but ,christianity teacheth the other1--to be lowly in mind1 and esteem every one better than ourselves4 ,to be meek1 patient1 long-suffering1 reason may persuade it1 upon the consideration of our own baseness1 emptiness1 frailty1 and nothingness4 ,but this lesson is taught in ,christ's school1 not from that motive only1--the force of necessity1 but from a higher motive1--the constraint of love to ,jesus ,christ1--8learn of me40 ,suppose there were no necessity of reason in it1 yet affection might be a stronger necessity to persuade conformity to him1 and following his example1 who became so low1 and humbled himself to the death even for us4 ,sermon ,,xiii4 ,verse #c4--8;,and for sin condemned sin in the flesh40 ,the great and wonderful actions of great and excellent persons must needs have some great ends answerable to them4 ,wisdom will teach them not to do strange things1 but for some rare purposes1 for it were a folly and madness to do great things to compass some small and petty end1 as unsuitable as that a mountain should travail to bring forth a mouse4 ,truly we must conceive1 that it must needs be some honourable and high business1 that brought down so high and honourable a person from heaven as the ,son of ,god4 ,it must be something proportioned to his majesty and his wisdom4 ,and indeed so it is4 ,there is a great capital enemy against ,god in the world1 that is sin4 ,this arch-rebel hath drawn man from his subordination to ,god1 and sown a perpetual discord and enmity between them4 ,this hath conquered all mankind1 and among the rest1 even the elect and chosen of ,god1 those whom ,god had in his eternal counsel predestinated to life and salvation4 ,sin brings all into bondage1 and exerciseth the most perfect tyranny over them that can be imagined1 makes men to serve all its imperious lusts1 and then all the wages is death1--it binds them over to judgment4 ,now this sedition and rebellion being arisen in the world1 and one of the most noble creatures carried away in this revolt1 from allegiance to the divine majesty1 the most holy and wise counsel of heaven concludes to send the ,king's ,son1 to compesce7#agc7 this rebellion1 to reduce men again unto obedience1 and destroy that arch traitor1 sin1 which his nature most abhors4 ,and for this end the ,son of the great ,king1 ,jesus ,christ1 came down into the world1 to deliver captive man1 and to condemn conquering sin4 ,there is no object that ,god hath so pure and perfect displeasure at as sin4 ,therefore he sent to condemn that which he hates most 7and perfectly he hates it7--to condemn sin4 ,and this is expressed as the errand of his coming1 #a ,john iii4 #e1 #h1 to 8destroy the works of the devil40 ,all his wicked and hellish plots and contrivances against man1 all that poison of enmity and sin1 that out of envy and malice he spued out upon man1 and instilled into his nature1 all those works of that prince of darkness1 in enticing man from obedience to rebellion1 and tyrannizing over him since1 by the imperious laws of his own lusts1 in a word1 all that work that was contrived in hell1 to bring poor man down to that same misery with devils2 all that ,christ1 the only begotten ,son of the great ,king1 came 7for this noble business7 to destroy it1--that tower which ,satan was building up against heaven1 and had laid the foundation of it as low as hell1 this was ,christ's business down among men1 to destroy that ,babylon1 that tower of darkness and confusion1 and to build up a tower of light and life1 to which tower sinners might come1 and be safe1 and by which they might really ascend into heaven4 ,some do by these words 8for sin10 understand the occasion and reason of ,christ's coming1 that it was1 because sin had conquered the world1 and subjected man to condemnation1 therefore1 ,jesus ,christ came into the world to conquer sin and condemn it1 that we might be free from condemnation by sin4 ,and this was the special cause of his taking on flesh4 ,if sin had not entered into the world1 ,christ had not come into it1 and if sin had not erected a throne in man's flesh1 ,christ had not taken on flesh1--he had not come in the likeness of sinful flesh4 ,so that this may administer unto us abundant consolation4 ,if this was the very cause of his coming1 that which drew him down from that delightful and blessed bosom of the ,father1 then he will certainly do that which he came for4 ,he cannot fail of his purpose1 he cannot miss his end3 he must condemn sin1 and save sinners4 ,and truly this is wonderful love1 that he took sin only for his party1 and came only for sin1 or against sin1 and not against poor sinners4 ,he had no commission of the ,father but this1 as himself declares1 ,john iii4 #ag2 for 8,god sent not his ,son into the world to condemn the world1 but that the world through him might be saved40 ,as one observes well1 ,christ would never have hinted at such a jealousy1 or suggested such a thought to men's minds1 had it not been in them before4 ,but this we are naturally inclined unto1--to think hard of ,god1 and can hardly be persuaded of his love1 when once we are persuaded of our enmity4 ,indeed the most part of the world fancy a persuasion of ,god's love1 and have not many jealousies of it1 because they know not their own enmity against ,god4 ,but let a man see himself indeed ,god's enemy1 and it is very hard to make him believe any other thing of ,god1 but that he carries a hostile mind against him4 ,and therefore ,christ1 to take off this1 persuades and assures us1 that neither the ,father nor he had any design upon poor sinners1 nor any ambushment against them2 but mainly1 if not only1 this was his purpose in sending1 and ,christ's in coming1--not against man1 but against sin2 not to condemn sinners1 but to condemn sin1 and save sinners4 ,o blessed and unparalleled love1 that made such a real distinction between sin and sinners1 who were so really one6 ,shall not we be content to have that woful and accursed union with sin dissolved8 ,shall not we be willing to let sin be condemned in us1 and to have our own souls saved8 ,i beseech you1 beloved in the ,lord1 do not think to maintain always ,christ's enemy1 that great traitor against which he came from heaven4 ,wonder that he doth not prosecute both as enemies2 but if he will destroy the one and save the other1 ,o let it be destroyed1 not you2 and so much the more1 for that it will destroy you6 ,look to him1 so iniquity shall not be your ruin1 but he shall be the ruin of iniquity4 ,but if you will not admit of such a division between you and your sins1 take heed that you be not eternally undivided1 that you have not one common lot for ever1 that is1 condemnation4 ,many would be saved1 but they would be saved with sin too4 ,alas6 that will condemn thee4 ,as for sin1 he hath proclaimed irreconcilable enmity against it1 he hath no quarter to give it1 he will never come in terms of composition with it1 and all because it is his mortal enemy4 ,therefore let sin be condemned1 that thou mayest be saved4 ,it cannot be saved with thee1 but thou mayest be condemned with it4 ,the words1 8for sin10 may be taken in another sense as fitly1 8a sacrifice for sin10 so that the meaning is1--,jesus ,christ came to condemn and overthrow sin in its plea against us by a sacrifice for sin1 that is1 by offering up his own body or flesh4 ,and thus you have the way and means how ,christ conquered sin1 and accomplished the business he was sent for4 ,it was by offering a sacrifice for sin1 to expiate wrath1 and so satisfy justice4 8,the sting0 and strength 8of death is sin1 and the strength of sin is the law10 as the apostle speaks it1 #a ,cor4 xv4 #ee4 ,we had two great enemies against us1 two great tyrants over us1--sin and death4 ,death had passed upon all mankind4 ,not only the miseries of this life and temporal death had subjected all men1 but the fear of an eternal death1 of an everlasting separation from the blessed face of ,god1 might have seized upon all1 and subjected them to bondage1 ,heb4 ii4 #ae4 ,but the strength and sting of that is sin2 it is sin that arms death and hell against us4 ,take away sin1 and you take away the sting1 the strength of death1--it hath no force or power to hurt man4 ,but death being the wages due for sin1 7,rom4 vi4 #bc47 all the certainty and efficacy in the wages flows from this work of darkness1--sin4 ,but now 8the strength of sin is the law40 ,this puts a poisonable and destructive virtue in the sting of sin1 for it is the sentence of ,god's law1 and the justice and righteousness of ,god1 that hath made so inseparable a connection between sin and death4 ,this gives sin a destroying and killing virtue4 ,justice arms it with power and authority to condemn man1 so that there can be no freedom1 no releasement from that condemnation1 no eschewing that fatal sting of death1 unless the sentence of ,god's law1 which hath pronounced 8thou shalt die10 be repealed1 and the justice of ,god be satisfied by a ransom4 ,and this being done1 the strength of sin is quite gone1 and so the sting of death removed4 ,now1 this had been impossible for man to do4 ,these parties were too strong for any created power4 ,the strength of sin to condemn may be called some way infinite1 because it flows from the unchangeable law of the infinite justice of ,god4 ,now1 what power could encounter that strength1 except that which hath infinite strength too8 ,therefore1 it behoved the ,son of ,god to come for this business2 to condemn sin and save the sinner4 ,and being come1 he yokes first with the very strength of sin1 for he knew where its strength did lie1 and so did encounter first of all with that1--even the justice of his ,father1 the hand-writing of ordinances that was against us2 for if once he can set them aside1 as either vanquished or satisfied1 he hath little else to do4 ,now1 he doth not take a violent way in this either4 ,he doth it not with the strong hand1 but deals wisely1 and 7to speak so with reverence7 cunningly in it2 he came under the law1 that he might redeem them who were under the law1 ,gal4 iv4 #d4 ,force will not do it1 the law cannot be violated1 justice cannot be compelled to forego its right4 ,therefore our ,lord ,jesus chooseth1 as it were1 to compound with the law1 to submit unto it3 ,he was 8made under the law10 he who was above the law1 being lawgiver in mount ,sinai1 ,acts vii4 #ch2 ,gal4 iii4 #ai4 ,he cometh under the bond and tie of it1 to fulfil it3 8,i came not to destroy the law but to fulfil it10 ,matt4 v4 #ag4 ,he would not offer violence to the law1 to deliver sinners contrary to the commination of it1 or without satisfaction given unto it1 for that would reflect upon the wisdom and righteousness of the ,father who gave the law4 ,but he doth it better in an amicable way1--by submission and obedience to all its demands4 ,whatsoever it craved of the sinner1 he fulfils that debt4 ,he satisfies the bond in his own person by suffering1 and fulfils all the commandments by obedience4 ,and thus1 by subjection to the law1 he gets power over the law1 because his subjection takes away all its claim and right over us4 ,therefore it is said1 that he blotted out the hand-writing of ordinances1 which was against us1 by nailing it to his cross2 and so took it out of the way1 ,col4 ii4 #ad4 ,having fulfilled the bond1 he cancelled it1 and so it stands in no force either against him or us4 ,thus1 the strength of sin1 which is the law1 is removed2 and by this means1 sin is condemned in the flesh4 ,by the suffering of his flesh1 it is fallen from all its plea against sinners2 for1 that upon which it did hang1 viz4 the sentence of the law1 is taken out of the way1 so that it hath no apparent ground to fasten any accusation upon a poor sinner that flies into ,jesus ,christ1 and no ground at all to condemn him1--it is wholly disabled in that point4 ,for1 as the ,philistines found where ,samson's strength lay1 and cut his hair1 so ,christ hath in his wisdom found where the strength of sin's plea against man lay1 and hath cut off the hair of it1 that is1 the handwriting of ordinances which was against us4 ,this is that which hath been shadowed out from the beginning of the world by the types of sacrifices and ceremonies4 ,all those offerings of beasts1 of fowls1 and such like1 under the law1 held forth this one sacrifice1 that was offered in the fulness of time to be a propitiation for the sins of the world4 ,and something of this was used among the ,gentiles before ,christ's coming1 certainly by tradition from the fathers1 who have looked afar off to this day1 when this sweet-smelling sacrifice should be offered up to appease ,heaven4 ,and it is not without a special providence1 and worthy the remarking1 that since the plenary and substantial ,one was offered1 the custom of sacrificing hath ceased throughout the world4 ,god1 as it were1 proclaiming to all men1 by this cessation of sacrifices1 as well as silence of oracles1 that the true atonement and propitiation is come already1 and the true ,prophet is come from heaven1 to reveal ,god's mind unto the world4 ,there were many ceremonies in sacrificing observed1 to hold out unto us the perfection of our atonement and propitiation4 ,they laid their hands on the beast1 who brought it1 to signify the imputation of our sins to ,christ1 that he who knew no sin was made sin for us1 that we might be made the righteousness of ,god in him4 ,and truly1 it is worth the observation1 that even those sacrifices for sin were called sin2 and so the word is used promiscuously in ,leviticus1 to point out unto us1 that ,jesus ,christ should make his soul sin1 7,isa4 liii4 #aj17 that is1 a sacrifice for sin1 and be made sin for us1 that is1 a sacrifice for sin4 ,when the blood was poured out 7because without shedding of blood there was no reconciliation1 ,heb4 ix4 #bb17 the priest sprinkled it seven times before the ,lord1 to shadow out the perfection of that expiation for our sins1 in the virtue and perpetuity thereof 7,heb4 ix4 #bf7 that he should appear to put away sin by the sacrifice of himself1--to put it away1 as if it had never been1 by taking it on him and bearing it4 ,and then the high priest was to bring in of the blood into the holy place and within the vail1 and sprinkle the mercy seat1 to show unto us1 that the merit and efficacy of ,christ's blood should enter into the highest heavens to appease the wrath of ,god4 ,our ,high ,priest1 by his own blood hath entered into the holy place1 having obtained eternal redemption for us1 ,heb4 ix4 #ab4 ,and truly this is that sacrifice1 which being offered without spot to ,god1 pacifies all1 ver4 #ad4 ,sin hath a cry1 it crieth aloud for vengeance4 ,this blood silenceth it1 and composeth all to favour and mercy4 ,it hath so sweet and fragrant a smell in ,god's account1 that it fills heaven with the perfume of it4 ,he is that true scape goat1 who1 notwithstanding that he did hear all the sins of his people1 yet he did escape alive4 ,albeit he behoved to make his soul a sacrifice for sin1 and so die for it1 yet by this means he hath condemned sin1 by being condemned for sin4 ,by this means he hath overcome death and the grave1 by coming under the power of death1 and so is now alive for ever1 to improve his victory for our salvation4 ,and by taking on our sins he hath fully abolished the power and plea of them1 as the goat that was sent to the wilderness out of all men's sight was not to be seen again4 ,truly1 this is the way how our sins are buried in the grave of oblivion and removed as a cloud1 and cast into the depths of the sea1 and sent away as far as the east is from the west that they may never come into judgment against us to condemn us because ,christ1 by appeasing wrath and satisfying justice by the sacrifice of himself1 hath overthrown them in judgment1 and buried them in the grave with his own body4 ,you see then my beloved1 a solid ground of consolation against all our fears and sorrows2--an answer to all the accusations of our sins4 ,here is one for all1 one above all4 ,you would have particular answers to satisfy your particular doubts4 ,you are always seeking some satisfaction to your consciences besides this1 but believe it all that can be said1 besides this atonement and propitiation1 is of no more virtue to purge your consciences1 or satisfy your perplexed souls1 than those repeated sacrifices of old were4 ,whatsoever you can pitch upon besides this1 it is insufficient1 and therefore you find a necessity of seeking some other grace or qualification to appease your consciences1 even as they had need to multiply sacrifices4 ,but now since this perfect propitiation is offered up for our sins should not all these vain expiations of your works cease8 ,truly1 there is nothing can pacify heaven but this1 and nothing can appease thy conscience on earth but this too4 ,if you find any accusation against you consider ,christ hath1 by a sacrifice for sin1 condemned sin in his own flesh4 ,the marks of the spear1 of the nails1 of the buffetings of his flesh1--these are the tokens and pledges1 that he encountered with the wrath due to your sins1 and so hath cut off all the right that sin hath over you4 ,if thou canst unfeignedly in the ,lord's sight say1 that it is thy soul's desire to be delivered from sin as well as wrath1 thou wouldst gladly fly from condemnation1 then come to him who hath condemned sin1 by suffering the condemnation of sin1 that he might save those who desire to fly from it to him4 ,sermon ,,xiv4 ,verse #d4--8,that the righteousness of the law might be fulfilled in us40 ,god having a great design to declare unto the world both his justice and mercy towards men1 he found out this mean most suitable and proportioned unto it1 which is here spoken of in the third verse1--to send his own ,son to bear the punishment of sin1 that the righteousness of the law might be freely and graciously fulfilled in sinners4 ,and1 indeed1 it was not imaginable by us1 how he could declare both in the salvation of sinners4 ,he could not have found out a way to declare his righteousness and holiness1 which would not have obscured his mercy and grace1 nor a way to manifest his grace and mercy which would not have reflected upon his holiness and justice1 according to the letter of the law that was given out as the rule of life4 ,he that doth them shall live in them1 and cursed is every one that doeth them not1 c4 ,what could we expect1 if this be fulfilled1 as it would appear ,god's truth and holiness require8 ,then we are gone1--no place for mercy1 if this be not fulfilled1 that the mercy may be showed in pardoning sin4 ,then the truth and faithfulness of ,god seem to be impaired4 ,this is the strait that all sinners would have been into1 if ,god had not found such an enlargement as this--how to show mercy without wronging justice1 and how to save sinners without impairing his faithfulness4 ,truly1 we may wonder1 what was it that could straiten his majesty so1 that he must send his own ,son1 so beloved of him1 and bruise him1 and hide his face from him1 yea1 and torment him1 and not let the cup pass from him for any entreaties4 ,might he not more easily have never added such a commination to the law1--8thou shalt die10 or more easily relaxed and repealed that sentence1 and passed by the sinner without any more1 than exacted so heavy a punishment from one that was innocent8 ,was it the satisfaction of his justice that straitened him1 and put a necessity of this upon him8 ,but truly it seems it had been no more contrary to righteousness to have passed over the sinner1 without satisfaction1 than to require and take it of one who was not really guilty4 ,the truth is1 it was not simply the indispensable necessity of satisfying justice1 that put him upon such a hard and unpleasant work1 as the bruising of his own ,son1 for no doubt1 he might have as well dispensed with all satisfaction1 as with the personal satisfaction of the sinner4 ,but here the strait lay1 and here was the urgency of the case1 he had a purpose to declare his justice1 and therefore a satisfaction must be had not simply to satisfy righteousness1 but rather to declare his righteousness1 ,rom4 iii4 #be4 ,now1 indeed1 to make these two shine together in one work of the salvation of sinners1 all the world could not have found out the like of this--to dispense with personal satisfaction in the sinner1 which the rigour of the law required1 and so to admit a sweet moderation and relaxation1 that the riches of his grace and mercy might be manifested1 and yet withal1 to exact the same punishment of another willingly coming in the sinner's place1 to the end that all sinners may behold his righteousness and justice4 ,and so this work of the redemption of sinners hath these names of ,god published by himself1 7,exod4 xxxiv4 #f1 #g47 to ,moses1 engraven deeply upon it1 mercy and goodness spelled out at length in it1--for love was the rise of all1 and love did run alongst in all1 yet so1 as there is room to speak out his holiness1 and righteousness1 and justice1 not so much to affright sinners1 as to make his mercy the more amiable and wonderful4 ,i know not a more pressing ground of strong consolation1 nor a firmer bulwark of our confidence and salvation1 than this conjunction of mercy and justice in the business4 ,there might have been always a secret hink7#agd7 of jealousy and suspicion in our minds1 when ,god publisheth mercy and forgiveness to us freely4 ,o how shall the law be satisfied1 and the importunity of justice and faithfulness1 that hath pronounced a sentence of death upon us1 answered6 ,shall not the righteous law be a loser this way1 if ,i be saved1 and it not satisfied by obedience or suffering6 ,how hard would it be to persuade a soul of free pardon1 that sees such a severe sentence standing against it6 ,but now there is no place for doubting4 ,all is contrived for the encouragement and happiness of poor sinners1 that we may come to him with full persuasion of his readiness and inclinableness to pardon1 since ,jesus ,christ hath taken the law and justice of ,god off our head1 and us off their hand1 and since he hath reckoned with them1 for what is due by us and paid it without us1--then we have a clear way1 and ready access to pardon1 and to believe his readiness to pardon4 ,and this is it which is holden out here1--,christ condemning sin in the flesh1 or punishing sin in his own flesh1 giving a visible and sensible representation of the justice and righteousness of ,god in punishing sin1 and that in his own flesh1 offering up himself as the condemned sinner1 and hanging up to the view of all the world1 as an evident testimony of the justice and righteousness of ,god against sin1 and by this means cutting off the very strength of sin1--the law1 by fulfilling it4 ,in ,christ's sufferings you may behold1 as in a clear mirror1 the hatred and displeasure of ,god against sin1 the righteousness of ,god in punishing sin4 ,him hath ,god set forth to the world to be a propitiation1 to declare the righteousness of ,god4 ,rom4 iii4 #bd1 #be4 ,in this crucified ,lord1 you may behold the sensible image and the most lively demonstration of holiness and righteousness4 ,christ's flesh bare the marks of both1--holiness in hating sin1 righteousness in punishing it1 and both in his beloved and only begotten ,son's person1--in his flesh1 and all for this purpose1 that the law might be no loser by our salvation1 8that the righteousness of the law might be fulfilled in us10 c4 ,this is that which ,christ says1 8,i came not to destroy the law1 but to fulfil it10 ,matt4 v4 #ag1 and which ,paul seconds1 8,is the law then made void by faith8 ,god forbid1 it is rather established10 ,rom4 iii4 #ca4 ,the law and justice come better to their own1 by our ,cautioner than by us4 ,there is no such way conceivable1 to satisfy them fully1 as this1 whether you look to the commandment or the curse4 ,the commandment never got such satisfaction in any person1 as in ,christ's1 he hath fulfilled it by obedience4 8,it becometh us0 saith he 8to fulfil all righteousness10 7,matt4 iii4 #ae47 both moral and ceremonial1 so that there was no guile found in his mouth1--he knew no sin1 he was holy and harmless4 ,his ,father's will was his soul's delight1--8,i delight to do thy will10 ,ps4 xl4 #h4 ,it was more to him than his necessary food1 his meat and drink4 ,there was so absolute a correspondency between his will and ,god's will1 and between his way and his will1 that it was not possible that any difference should fall between them4 ,his obedience had more good in it 7so to speak7 than ,adam's disobedience had evil in it1 ,rom4 v4 #ah1 #ai4 ,adam's disobedience was but the sin of a finite creature1 but ,christ's obedience was the work of an infinite person4 ,i think there was more real worth in ,christ's obedience to the commands1 than in all the united service and obedience of men and angels4 ,all the love1 delight1 fear1 and obedience flowing from these--take them in one bundle1 as they will be extended and multiplied to all eternity1 there is something in ,christ's that elevates it above all1 and puts a higher price upon it4 ,the transcendent dignity of his person1--his own ,son 8made under the law10 7,gal4 iv4 #d47--that is more worth than if all men and angels had been made under it4 ,it had been no humiliation1 but rather the exaltation of an angel1 to be obedient to ,god4 ,that subordination to a law1 is the highest top of the creature's advancement4 ,but he was such a person1 as his obedience was a humbling himself4 8,he humbled himself1 and became obedient1 even to the death10 ,phil4 ii4 #h1 and though he was the ,son of ,god yet he stooped to learn obedience1 ,heb4 v4 #h4 ,now indeed the commandment comes to it better17#age7 by this means1 to have such a glorious person under it1 than if it had poor naughty us under it1 and that is fulfilled by him1 when otherwise it would never have been done4 ,i suppose that justice had exacted the punishment of us4 ,as we could never have ended suffering to all eternity1 so we would never have begun new obedience to the command to all eternity4 ,thus1 except ,christ had taken it off us1 and us off its hand1 it would never have been fulfilled1 since it was first broken4 ,next1 the curse of the law could not get fuller satisfaction than in ,christ4 ,i suppose it had fallen upon the sinner4 ,there is not so much worth in the creatures extremest sufferings1 as to compensate the infinite wrongs done to the holiness and righteousness of ,god4 ,therefore1 what was wanting in the intrinsic value of the creature's suffering1 behoved to be made up in the infinite extent of it1 and eternal continuance of it upon the creature4 ,thus1 there could never be a determined time assigned1 in which the curse was fulfilled1 and in which justice could say1--hold1 ,i have enough4 ,it is as if a man were owing an infinite debt1 and he could get nothing to defray it but poor petty sums1 which being all conjoined1 cannot amount to any proportion of it4 ,therefore1 since he cannot get one sum in value equal to it1 he must be eternally paying it in smalls1 according to his capacity4 ,and so1 because the utmost farthing cannot be won at1 he can never be released out of prison4 ,but our ,lord ,jesus hath satisfied it to the full4 ,he was a more substantial debtor1 and because of the infinite dignity of his person1 there was an intrinsic value upon his sufferings1 proportioned unto the infiniteness of man's sin1 so that he could pay all the debt in a short time which a sinner could but have done to all eternity4 ,now1 you know1 any man would rather choose such a cautioner1 that can solidly satisfy him in gross1 and pay all the sum at once1 than such a principal1 that because of his inability1 cannot amount1 to any considerable satisfaction in many years4 ,and even so it is with the law and justice of ,god4 ,they hold themselves better contented in ,christ than in us1 in his being 8made a curse1 than the falling of the curse on us10 ,gal4 iii4 #ac4 ,and therefore ,god testifies it to poor sinners1 8,deliver them1 ,i have found a ransom10 ,job xxxiii4 #bd1--;and that is the ransom which ,christ gave1--8his life--for many10 ,matt4 xx4 #bh4 ,you see then1 how this conclusion follows1 8that the righteousness of the law might be fulfilled in us10 he having fulfilled it1 and satisfied it so fully1 both by obedience to the commandment1 and submission to the curse4 ,it is all one in ,god's account1 as if we had done it1 because ,christ was surety in our stead1 and a common person representing us1 and therefore his paying of the debt acquits us at the hand of justice1 and whatsoever he did to fulfil all righteousness1 that is accounted ours1 because we were represented in him1 and judicially one with him4 ,and therefore1 we were condemned when he was condemned1 we were dead when he died1--and so the righteousness of the law1 in exacting a due punishment for sin1 was fulfilled for us in him1 and it is all one as if it had been personally in us4 ,and this is laid down as the foundation of that blessed embassy or message of reconciliation to sinners1 as that upon which ,god is in ,christ reconciling and beseeching us to be reconciled1 7#b ,cor4 v4 #ai-ba47--;,him who knew no sin1 hath he made sin for us1 that we might be made the righteousness of ,god in him4 ,you see the blessed exchange that he hath made with us1--he hath laid our sins on sinless ,christ1 and laid ,christ's righteousness on sinful us4 ,christ took our sins on him1 that he might give us his righteousness1 and by virtue of this transaction and communication1 as it was righteous with ,god to condemn sin in ,christ's flesh1 because our sin was upon him1 so it is as just with him to impute righteousness to us1 because we were in him4 ,and as the law made him a curse1 and exacted the punishment of him1 it is as righteous with the ,lord to give us life and salvation1 and to forgive sin1 as ,john speaks1 #ast ,epistle i4 #i1 8,if we confess our sins1 he is faithful and just to forgive us our sins40 ,now consider this my beloved1 for it is propounded unto you as the greatest persuasive to move you to come to ,jesus ,christ1--there is such a clear and plain way in him to salvation4 ,if this do not move your hearts1 ,i know not what will4 ,i do not expect that your troubles in this world1--the frequent lashes of judgment1 the impoverishing and exhausting of you1 the plucking away of those things you loved1 the disquieting your peace so often1 that any of those things that have the image of wrath upon them1 can drive you to him1 and make you forsake your way1 when such a motive as this doth not prevail with you4 ,o what heart could stand against the power of this persuasion1 if it were but rightly apprehended6 ,who would not willingly fly into this city of refuge1 if they did but know aright the avenger of blood that pursues them1 and what safety is within8 ,you are always imagining vain satisfactions to the law of ,god4 ,how great weight doth your fancy impose upon your tears1 your confessions1 your reformations6 ,if you can attain any thing of this kind1 that is it which you give to satisfy justice1 it is that wherewith you pretend to fulfil the law4 ,but if it could be so1 wherefore should ,god have sent his ,son to condemn sin1 and purchase righteousness by him8 ,i beseech you1 once know and consider your estate1 that you may open your hearts to this ,redeemer1 that you may be willing to be stripped naked of all your imaginary righteousness1 to put on this which will satisfy the law fully4 ,will you die in your sins1 because you will not come to him to have life8 ,will you rather be condemned with sin1 than saved with ,christ's righteousness8 ,and truly1 there is no other altar that will preserve you but this4 ,now1 if any1 apprehending their own misery1 be hardly pursued in their consciences by the law of ,god1 ,i beseech you come hither and behold it satisfied and fulfilled4 ,i beseech you in ,christ's stead to be reconciled unto ,god1--to lay down all hostile affections1 and come to him1 because ,god is in ,christ reconciling the world1 and not imputing their sins1 because he hath imputed them already to ,christ1 8him who knew no sin10 c1 and he is in ,christ1 imputing his righteousness to sinners4 ,sermon ,,xv4 ,verse #d4--8,that the righteousness of the law might be fulfilled in us10 c4 8,think not10 saith our ,lord and ,saviour ,jesus ,christ1 8that ,i am come to destroy the law1--,i am come to fulfil it10 ,matt4 v4 #ag4 ,it was a needful caveat1 and a very timeous advertisement1 because of the natural misapprehensions in men's minds of the gospel4 ,when free forgiveness of sins1 and life everlasting1 is preached in ,jesus ,christ1 without our works2 when the mercy of ,god is proclaimed in its freedom and fulness1 the heart of man is subject to a woful misconceit of ,christ1 as if by these a latitude were given1 and a liberty proclaimed to men to live in sin4 ,that which is propounded as the encouragement of poor sinners to come to ,god1 and forsake their own wicked way1 is miserably wrested upon a mistake1 to be an encouragement to revolt more and more4 ,righteousness and life1 by faith in a ,saviour1 without the works of the law1 is holden out as the grand persuasion of the gospel1 to study obedience to the law4 ,and yet such is the perverseness of many hearts1 that1 either in opinion or practice1 they so carry themselves1 as if there were an inconsistency between ,christ and the law1 between free justification and sanctification1--as if ,christ had come to redeem us1 not from sin1 but to sin4 ,now1 to prevent this1 8think not10 saith he1 8that ,i am come to destroy the law40 ,do not fancy to yourselves a liberty to live in sin1 and an immunity from the obligation of a commandment1 because ,i have purchased an immunity and freedom from the curse4 ,no1 8,i am come to fulfil it10 rather1 not only in mine own person1 but in yours also4 ,and to this purpose ,paul1 ,rom4 iii4 #ca1 8,do we then make void the law by faith80 ,it is so natural to our rebellious hearts to desire to be free from the yoke of obedience1 and therefore we fancy such a notion of faith1 as may not give itself to working in love1 as is active in nothing but imagination4 ,the apostle abominates this1--8,god forbid10 he detests it1 as impious and sacrilegious2 8yea1 we establish it40 ,so then1 all returns to this1 one of the great ends of ,christ's coming in the flesh1 and one main intendment of the gospel published in his name1 is not merely to deliver us from wrath1 and redeem us from the curse1 7,gal4 iii4 #ac2 #a ,thess4 i4 #aj17 but also1 and that especially1 to redeem us from all iniquity1 that we might be a people zealous of good works1 7,tit4 ii4 #ad72 and to take away sin1 and 8destroy the works of the devil10 #a ,john iii4 #e1 #h4 ,we spoke something before noon1 how ,christ hath fulfilled the law1 and established it in his own person1 by obedience and suffering1--neither of which ways it could be so well contented by any other4 ,but there is yet a third way that he fulfils and establisheth it1 and that is in our persons1 8that the righteousness of the law might be fulfilled in us1 who walk not after the flesh1 but after the ,spirit40 ,he hath obliged himself to fulfil it1 not only for believers1 but in believers4 ,therefore the promises run thus1 ,i will write my law in their hearts1 and cause them to walk in my statutes1 ,ezek4 xxxvi4 #bg2 ,jer4 xxxi4 #cc4 ,not only ,i delight to do thy will1 but ,i will make them delight to do it also4 ,and truly1 in this respect1 the law is more fulfilled and established by ,christ1 than ever it could have been1 if man had been left to satisfy it alone4 ,if we had reckoned alone with the law1 we had been taken up eternally with satisfying for the breaches of it1 so that there could be no access to obedience of the command1 and no acceptance either4 ,a sinner must first satisfy the curse1 for the fault done1 before ever he can be in a capacity to perform new obedience on the terms of acceptation of it with ,god4 ,now the first would have taken up eternity1 so that there can be no place of entry to the second2 therefore1 if ,christ had not found out a way of free pardon of the sins that are past1 and assurance of forgiveness for the time to come1 the commandments of ,god would be wholly frustrated4 8,but there is forgiveness with thee1 that thou mayest be feared10 ,psalm cxxx4 #d4 ,the word is also 8worshipped40 ,truly1 my beloved1 this is the foundation of all religion1--free forgiveness4 ,there had been no religion1 no worship of ,god1 no obedience to his commands throughout all eternity2 there should never have been any fear1 any love1 any delight in ,god1 any reverence and subjection to him1 if he had not forgiveness1--a treasure of mercies with him to bestow first upon sinners4 ,and this makes access to stand and serve in his sight4 ,the cloud of our transgressions is so thick and dark1 that there never could have been any communion with ,god1 if he had not found out the way to scatter and blot it out1 for his own name's sake4 ,religion1 then1 must begin at this great and inestimable free gift of imputed righteousness1--of accounting us what we are not in ourselves1 because found so in another4 ,it begins at remission of sins4 ,but that is not all4 ,this hath a further end1 and truly it is but introductive to a further end2 that so a soul may be made partaker of the gift of holiness within1 and have that image of ,god renewed in holiness and righteousness4 ,i would have you once persuaded to begin at this1 to receive the free gift of another's righteousness1 7,rom4 v4 #ag17 and another's obedience1 to find your own nakedness and loathsomeness without this covering1 and how short all other coverings of your own works are4 ,o that we could once persuade you to renounce yourselves1 to embrace this righteousness6 ,then it were easy to prevail with you to renounce sin1 to put on holiness4 ,i say1 first1 you must renounce yourselves1 as undone in all you do1 as loathsome in all that ever you loved1 and come under the wide and broad skirt of ,christ's righteousness1 which he did weave upon the earth1 for to hide our nakedness4 ,you must once have the righteousness of the law fulfilled perfectly by another1 before you can have access to fulfil one jot of it yourselves1 or any thing you do be accepted4 ,and1 till this foundation be laid1 you do but beat the air in religion1 you build on the sand4 ,now1 if once you were brought this length1 to renounce all confidence in yourselves1 and to flee into ,christ's righteousness1 then it were easy to lead you a step further1--to renounce the love of your most beloved sins4 ,and the more lovely that ,christ's righteousness is in your eyes1 the more beauty would holiness and obedience have in them also unto you4 ,then you would labour to walk after the guidance of the ,spirit4 ,i would have the impression of this deep in your hearts1--that the gospel is not a doctrine of licentiousness1 but a doctrine of the purest liberty1 of the completest redemption4 ,many think it liberty to serve their lusts2 and it is indeed as bonds and cords to restrain them4 ,there is no man but would be content to be saved from the wrath to come2 and therefore many snatch at such sentences of the gospel1 and take them lightly1 without consideration of what further is in it4 ,but truly if this were all1 it were not complete redemption1 if there were not redemption from sin too1 which is the most absolute tyrant in the world4 ,i think a true ,christian would account the service of sin bondage1 though it were left at his own option4 ,he that commits sin1 is the servant of sin2 therefore the freedom that ,christ purchaseth1 is freedom from sin1 ,john viii4 #cf4 ,i will say more4 ,we are delivered from wrath1 that so we may be redeemed from sin4 ,we have the righteousness of ,christ imputed to us1 that so the image of ,christ may be renewed within us2 this is the very end of that4 ,i am sure any that discerns aright1 knows sin to have infinitely more evil in it than punishment hath2 nay1 punishment is only evil1 as it hath relation to sin4 ,there is a beauty of justice and righteousness in punishment1 but there is nothing in sin but deformity and opposition to his holiness4 ,it is purely evil1 and most purely hated of ,god4 ,and if there were no more to persuade you that sin is infinitely more evil than pain1 consider how our pain and punishment was really transferred upon the blessed ,son of ,god1 and that all this did not make him a whit the worse4 ,but he was not capable of the real infusion of our sin4 ,that would have made ,christ as miserable1 wretched1 and impotent1 as any of us1 that would have disabled him so far from helping us1 that he would have had as much need of a mediator as we1--all which were highly blasphemous to imagine4 ,look then how much distance and difference there was between suffering1 dying ,christ1 and wretched men living in sin4 ,none can say but he is infinitely better1 even while in pain1 nor7#agf7 the highest prince in pleasure1 so much disproportion there is between sin and pain2 so much is the one worse than the other4 ,do not think then that ,christ died to purchase an indulgence for you to live in sin4 ,truly that were to take away the lesser evil1 that the greater may remain2 that were to deliver from one misery1 that we may be more involved in that which is the greatest of all miseries4 ,nay1 certainly if ,christ be a ,redeemer1 he must redeem us from our most potent and accursed enemy1--sin2 he must take away the root1 the fountain of all misery1--sin2 that which conceived in its womb all pains1 sorrows1 sicknesses1 death and hell4 ,you have the great end of redemption expressed1 ,luke i4 #gd1 #ge1 8,that we1 being delivered from all our enemies1 might serve him without fear1 in holiness and righteousness40 ,it was that for which he made man at first1 and it is that for which he hath made him again1 8created unto good works10 ,eph4 ii4 #aj4 ,it was a higher design certainly1 for which the ,son of ,god became partaker of our nature1 than only to deliver us from hell4 ,no doubt it was to make us partakers of the divine nature1 7#b ,pet4 i4 #d27 and this is the very nature of ,god1--holiness and goodness4 ,as sin is the very nature and image of the devil1 so the great breach of the creation was the breaking off of this image of ,god4 ,that was the heaviest fall of man1 from the top of divine excellency1 into the bottom of devilish deformity4 ,now it is this that is the great plot for which ,christ came into the world1--to make up that breach1 to restore man to that dignity again2 so that redemption from wrath is but a step to ascend upon1 to that which is truly ,god's design1 and man's dignity1--conformity with ,god in holiness and righteousness4 ,o that you could be persuaded of this1--that ,christ's business in the world was not to bring a notion of an imaginary righteousness only1 by mere imputation1 but to bring forth a solid and real righteousness in our hearts1 by the operation of his ,spirit6 ,i say1 imputation1 or accounting righteous1 is but a mere imagination1 if this lively operation do not follow4 ,he came not only to spread his garment over our nakedness and deformity1 but really and effectually to be a physician to save our souls1 to cure all our inward distempers4 ,the gospel is not only a doctrine of a righteousness without us1 but of a righteousness both without1 for1 and within us too2--8that the righteousness of the law might be fulfilled in us10 c4 ,christ without1 happiness itself without1 cannot make us happy1 till they come in within us1 and take up a dwelling in our souls4 ,therefore ,i declare unto the most part of you who pretend to expect salvation by ,jesus ,christ1 that you are yet in your sins1 and as yet you have no fellowship in this redemption4 ,do you think to walk after the course of the world1 and the lusts of the flesh1--to wallow in those common pollutions and uncleannesses among men1 swearing1 lying1 contention1 railing1 wrath1 malice1 envy1 drunkenness1 uncleanness1 and such like1 and yet be in ,christ ,jesus8 ,do not deceive yourselves1 8,god is not mocked40 ,he that is in ,christ is a new creature4 ,his endeavour and study1 his affection and desire1 is toward a new walk after the ,spirit4 ,are not most of you carnal1 all flesh1--the flesh gives laws1 and you obey them8 ,are not your immortal souls enslaved to base lusts1 to the base love of the world8 ,are they not prone to prostitute themselves to the service of your fleshly and brutish part8 ,why do you then imagine1 that you are in ,christ ,jesus1 partakers of his righteousness8 ,consider it in time1 that so you may be indeed1 what you now are not1 but pretend to be4 ,it is the opinion that you are in ,christ already that keeps you out of him4 ,but1 on the other hand again1 there is nothing here to discourage a poor soul1 that thinks subjection to sin the greatest slavery1 who would as gladly be redeemed from the power of it as from hell4 ,i say to such1 whose soul's desire it is to be purged from all that 8filthiness of the flesh and spirit10 and whose continued aim is to walk in obedience1--though you have many failings1 and often fall and defile yourselves again1 yet this comfort is holden out here unto you1--there is no condemnation to you2 ,jesus ,christ hath condemned sin to save you1 he hath fulfilled all righteousness for you2 and therefore lay you the weight of your acceptation and consolation upon what he hath done himself1 and not upon what is but yet a-doing in you4 ,do you not find1 ,i say1 that the grace of ,jesus ,christ1 revealed in the gospel1 is that which melts your hearts most8 ,is not the goodness of the ,lord that which persuades you most8 ,and do not these make you loathe yourselves and love holiness8 ,encourage yourselves therefore in him4 ,hold fast the righteousness that is without you by faith1 and certainly you shall find that righteousness and holiness shall in due time be fulfilled within you4 ,i know no soul so wretched1 but it may lay hold on that perfect righteousness of ,christ's1 and go under the covering of it1 and take heart from it1 if so be the desire and affection of their soul be directed to a further end1 to have his ,spirit dwelling within them1 for the renewing of their heart 8in righteousness and true holiness40 ,i do not say1 that this is a condition which you must perform before you venture to lay hold on ,christ's righteousness without you2 nowise1 but rather ,i would declare unto you the very nature of faith in ,christ1 that it seeks delivery from wrath in him1 not simply and lastly1 but that a way may be made for redemption from sin1 and that there may be a participation of that divine nature1 which is most in its eye4 ,sermon ,,xvi4 ,verse #d1 #e4--8,who walk not after the flesh1 but after the ,spirit4 ,for they that are after the flesh10 c4 ,if there were nothing else to engage our hearts to religion1 ,i think this might do it1 that there is so much reason in it4 ,truly it is the most rational thing in the world1 except some revealed mysteries of faith1 which are far above reason1 but not contrary to it4 ,there is nothing besides in it1 but that which is the purest reason4 ,even that part of it which is most difficult to man1 that which concerns the moderating of his lusts and affections1 and the regulating his walk and carriage2--there is nothing that ,christianity requires in these matters1 but that which may be persuaded by most convincing reasons1 to be most suitable and comely for man1 as man4 ,you may take it in the subject in hand4 ,there is nothing sounds harsher to men1 and seems harder in religion1 than such a victory over the flesh1 such an abstractedness from sensual and earthly things4 ,and yet1 truly1 there is nothing in the world1 that more adorns and beautifies a man1 nothing so elevates him above beasts as this1 insomuch that many natural spirits1 void of this saving light1 have notwithstanding been taken with somewhat of the beauty of it1 and so far enamoured with the love of it1 as to account all the world mad and brutish that followed these lower things1 and enslaved themselves unto them4 ,i take the two fountains of all the pollutions1 disorders1 and defilements among men1 to be the inconsideration and ignorance of ,god1 that eternal ,spirit and ,fountain-being1 and the ignorance of our own souls1 those immortal spirits within us1 which are derived from that ,fountain-spirit4 ,this is the misery of men1 that scarce do they once seriously reflect upon their own spirits1 or think what immortal souls are within them1 and what affinity these have to the ,fountain of all spirits4 ,therefore do men basely throw down themselves to the satisfaction of the lusts of the flesh4 ,now1 indeed1 this is the very beginning of ,christianity1 to reduce men from these baser thoughts and employments1 to the consideration of their immortal souls within4 ,and1 ,o how will a ,christian blush to behold himself in that light1 to see the very image of a beast upon his nature1 to look on that slavery and bondage of his far better part to the worst and brutish part in him1--his flesh6 ,if a man did wisely consider the constitution of his nature1 from its first divine original1 and what a thing the soul is1 which is truly and more properly himself1 than his body2 what excellency is in the soul beyond the body1 and so1 what pre-eminency it advanceth a man unto beyond a beast1--he could not but account religion the very ornament and perfection of his nature4 ,reason will say1 that the spirit1 should rule and command the body1 that1 flesh is but the minister and servant of the spirit1 that there is nothing the proper and peculiar good of man1 but that which adorns and rectifies the spirit2 that all those external things which men's senses are carried after with so much violence1 do not better a man1 as man1 but are common to beasts2 that in these things1 man's happiness as man1 doth not all consist1 but in some higher and more transcending good1 which beasts are not capable of1 and which may satisfy the immortal spirit1 and not perish in the using1 but live with it4 ,all these things1 the very natural frame and constitution of man doth convincingly persuade4 ,now then1 may a soul think within itself1 ,o how far am ,i departed from my original6 ,how far degenerated from that noble and royal dignity1 that ,god by the stamp of his image once put upon me6 ,how is it that ,i am become a slave and drudge to that baser and brutish part1 the flesh8 ,i would have you retire into your own hearts1 and ask such things at them4 ,man being in honour1 and understanding not1 is even like the beasts that perish4 ,truly we are become like beasts1 because we consider not that we are men1 and so advanced by creation far above beasts4 ,the not reflecting on the immortal1 spiritual nature of our souls1 hath transformed us1 in manner1 into the nature of beasts1 perishing beasts4 ,christianity is the very transforming of a beast into a man1 as sin was the deforming of man into a beast4 ,this is the proper effect of ,christianity1--to restore humanity1 to elevate it1 and purify it from all those defilements and corruptions that were engrossed and incorporated into it1 by the state of subjection to the flesh4 ,and therefore the apostle delineates the nature of it unto us1 and draws the difference wide between the natural man and a ,christian4 ,the natures of things are dark and hidden in themselves but they come to be known to us by their operations and acting4 ,their inclinations and instincts are known this way4 ,grace is truly a very spiritual thing1 and the nature of it lies high4 ,yet as ,christ could not be hid in the house1 neither can grace be hid in the heart1--it will be known by its working4 ,christ can be better hid in a home than in the heart1 because1 when he is in a heart1 he is engaged to restore that heart and soul to its native dignity and pre-eminency over the flesh1 and this cannot but cause much disturbance in the man1 for a season4 ,to change governments1 to cast out usurpers and to restore the lawful and righteous owner to the possession of his right1 cannot be done secretly and easily4 ,it will shake the very foundations of a kingdom to accomplish it4 ,so it is here--the restitution of the soul to the possession of its right and dominion over the flesh1--the casting out of that tyrannous and base usurper1 the flesh1 cannot be done1 except all the man know it1 feel it1 and in a manner be pained with it4 ,now1 the nature of ,christianity doth lay itself open to us in these two especially1 in what it minds and savours and how it causeth to walk4 ,life is known especially by affection and motion4 ,a feeling1 thinking1 savouring power1 is a living power1 so a moving1 walking power is a living power1 and these are here4 ,the ,christian is shortly described by his nature4 ,he is one after the ,spirit not after the flesh1 and by the proper characteristical operations of that nature1 first1 minding or savouring 8the things of the ,spirit10 which comprehends his inward thoughts1 affections1 intentions1 and cogitations4 ,all his inward senses are exercised about such objects4 ,and then he is one walking 8after the ,spirit10 his motions are in a course of obedience1 proceeding from that inward relish or taste that he hath of the things of ,god4 ,it is not without very good reason1 that the name of a ,christian is thus expressed1--one 8after the ,spirit40 ,that is his character that expresses his nature unto us4 ,whether ye look to the original of ,christianity1 or the prime subject of it1 or the chief end of it1 it deserves to be called by this name4 ,the original of it is very high1 as high as that eternal ,spirit1 as high as the ,god of the spirits of all flesh4 ,things are like their original1 and some way participate of the nature of their causes4 8,that which is born of the ,spirit1 is spirit10 ,john iii4 #f4 ,that which is born of ,god1 who is a ,spirit1 must be spirit1 #a ,john v4 #a4 ,how royal a descent is that6 ,how doth it nobilitate a man's nature6 ,truly1 all other degrees of birth among men are vain imaginary things1 that have no worth at all1 but in the fancies of men4 ,they put no real excellency in men4 ,but this is only true nobility4 ,this alone doth extract a man de fce vulgi out of the dregs of the multitude4 ,there is no intrinsic difference between bloods1 or natures1 but what this makes1 this divine birth1 this second birth4 ,all other differences are but in opinion1 this is in reality4 ,it puts the image of that blessed ,spirit upon a man4 ,truly1 such a creature is not begotten in the womb of any natural cause1 of my human persuasion1 or enticing words of man's wisdom1 of any external mercy or judgment4 ,no instruction1 no persuasion1 no allurement1 nor affrightment can make you ,christians in the ,spirit1 till the ,spirit blow when he pleaseth1 and create you again4 ,it must come from above--that power that ran set your hearts aright1 and make them to look straight above4 ,christ ,jesus came down from heaven unto the earth1 and took on our flesh1 that so the almighty ,spirit might come down to transform our spirits1 and lift them up from the earth to the heaven4 ,we cast the seed into the ground of men's hearts1 7and alas6 it gets entry but in few souls1 it is scattered rather on the highway side1 and cannot reach into the arable ground of the heart17 but it can do nothing without the influence of heaven1 except the ,spirit beget you again by that immortal seed of the word4 ,therefore we would cease our wondering1 that all the means of ,god's word and works do not beget more true ,christians4 ,i do rather wonder that any of ,adam's wretched posterity should be begotten again1 and advanced to so high a dignity1 to be born of the ,spirit4 ,o that ,christians would mind their original1 and wonder at it1 and study to be like it6 ,if you believe and consider that your descent is from that uncreated ,spirit1 how powerful might that be to conform you more and more to him1 and to transform more and more of your flesh into spirit6 ,there is nothing will raise up the spirits of the children of princes more1 than to know their royal birth and dignity4 ,how should the consideration of this make your spirits suitable to your state or fortunes1 as we use to say8 ,you would labour to raise them up to that height of your original1 and to walk worthy of that high calling4 ,o that we could learn that instruction from it which ,paul gives1 #a ,cor i4 #cj1 #ca1 8,but of him are ye in ,christ10 therefore let him that glorieth1 8glory in the ,lord40 ,truly1 a soul possessed with the meditation of this royal descent from ,god1 could not possibly glory in those inglorious baser things1 in which men glory1 and could not contain or restrain gloriation and boasting in him4 ,the glory of many is their shame1 because it is their sin1 of which they should be ashamed4 ,but suppose that in which men glory be not shame in itself1 as the lawful things of this present world1 yet certainly it is a great shame for a ,christian to glory in them1 or esteem the better of himself for them4 ,if this were minded always1--that we are of ,god1 born of ,god1 what power do you think temptations1 or solicitations to sin1 would have over us6 8,he that is born of ,god sinneth not1--he keepeth himself1 and that wicked one toucheth him not10 #a ,john v4 #ah1 #ai4 ,truly1 this consideration imprinted in the heart1 would elevate us above all these baser persuasions of the flesh4 ,this would make sin loathsome and despicable1 as the greatest indignity we could do to our own natures4 ,the strength and advantage of sin1 is to make us forget what we are1 whom we have relation unto1--to drink us drunk with the puddle of the world1 or then with our own jealousies and suspicions1 that we may forget our birth and state1 and so be enticed to any thing4 ,if you would have wherewith to beat back all the fiery darts of the devil1 take the shield of this faith and persuasion1 how would it silence temptations8 8,shall ,i1 who am a ruler flee80 saith ,nehemiah4 ,shall ,i1 who am born of the ,spirit2 shall ,i1 who am of ,god in ,christ1 abase myself to such unworthy and base things8 ,shall ,i dishonour my ,father1 and disgrace myself8 ,then ,christianity's chief residence1 its royal seat1 is in the spirit of a man1 and so he is one after the ,spirit4 ,be ye 8renewed in the spirit of your mind10 ,eph4 iv4 #bc4 ,as it is of a high descent1 so it must have the highest and most honourable lodging in all the creation1 that is1 the spirit of a man4 ,without this there is no room else fit for it1 and suitable to it1 in this lower world4 8,my son1 give me thine heart10 saith ,wisdom1 ,prov4 xxiii4 #bf4 ,it cares for nothing besides1 if it get not the heart1 the inmost cabinet of the imperial city of this isle of man1 for 8out of it are the issues of life1 that flow into all the members40 ,do not think that grace will lodge one night in your outward man1 that you can put on ,christianity upon your countenance or conversation without4 ,except you admit it into your souls1 it can have no suitable entertainment there alone4 ,it is of a spiritual nature1 and it must have a spirit to abide in4 ,every thing is best preserved and entertained by things suitable to its nature1 such do incorporate together1 and imbosom one with another1 whereas things keep a greater distance with things different in nature4 ,a flame will die out among cold stones1 without oily matter4 ,this heavenly fire that is descended into the world1 can have nothing earthly to feed upon4 ,it must die out1 except it get into the immortal spirit1 and then furnish1 so to speak1 perpetual nourishment to it1 till at length all the spirit be set on flame1 and changed1 as it were1 into that heavenly substance1 to mount up above1 from whence it came4 ,do not think1 my beloved1 to superinduce true religion upon your outside1 and within to be as rotten sepulchres4 ,you must either open your hearts to ,christ1 or else he will not abide with you4 ,such a noble guest will not stay in the suburbs of the city1 if you take him not into the palace2 and truly the palace of our hearts is too unworthy for such a worthy guest1 it hath been so defiled by sin4 ,how vile is it8 ,but if you would let him enter1 he would wash it and cleanse it for himself4 ,will you know then the character of a ,christian8 ,he is one much within4 ,he hath retired into his own spirit1 to know how it goes with it2 and he finds all so disordered and confused1 all so unsettled1 that1 he gets so much business to do at home1 he gets no leisure to come much abroad again4 ,it is the misery of men1 that they are wholly without1 carried into external things only2 and this is the very character of a beast1 that it cannot reflect inwardly upon itself1 but is wholly spent on things that are presented to the outward senses4 ,there is nothing in which men are more assimilated to beasts than this1 that we do not speak in ourselves1 or return into our own bosoms1 but are wholly occupied about the things that are without us4 ,and thus it fares with us1 as with the man that is busy in all other men's matters1 and never thinks of his own4 ,his estate must needs ruin2 all his affairs must be out of course4 ,truly1 while we are immersed and drowned in external things1 our souls are perishing1 our inward estate is washing away4 ,all our own affairs1 that can only and properly be called ours1 are disordered and jumbled4 ,therefore1 ,christianity doth first of all recall the wandering and vain spirit of man into itself1 as that exhortation is1 ,psal4 iv4 #i1 to 8commune0 with his 8own heart10--to make a diligent search of his own affairs2 and1 ,o how doth he find all out of course2 as a garden neglected1 all overgrown1--as a house not inhabited all dropping through1--in a word1 wholly ruinous1 through intolerable negligence6 ,it was the first turn of the prodigal to return to himself1 8he came to himself10 ,luke xv4 #ag4 ,truly1 sin is not only an aversion from ,god1 but it is an estrangement from ourselves1 from our souls1 from our own happiness4 ,it is a madness that takes away the use of reason and consideration of our own selves4 ,but grace is a conversion1 not only to ,god1 but to ourselves4 ,it bringeth a man home to his heart1 maketh him sober again who was beside himself4 ,hence that phrase1 #a ,kings viii4 #dg4 8,when they shall turn to their own hearts1 and return40 ,it is the most laborious vanity1 or the vainest labour1 to compass heaven and earth1--to be so busied abroad1--to know other things1 and then to know and consider nothing of that which of all things most nearly concerns us1--ourselves4 8,what shall it profit a man1 if he gain the whole world1 and lose his soul80 for that is himself4 ,and what shall it profit to know all1 and not know his soul1 to be everywhere but where he ought to be4 ,well1 a ,christian is one called home from vain impertinent diversions1 one that is occupied most about his soul and spirit1 how to have all the disorders he finds in himself ordered1 all those distempers cured1 all those defilements washed4 ,this is the business he is about in this world1 to wash his heart from wickedness1 7,jer4 iv4 #ad17--to cleanse even vain thoughts1 and shut up1 from that ordinary repair17#agg7 his own heart4 ,he is about the enclosing it to be a garden to the well-beloved1 to bring forth sweet fruits4 ,he is about the renewing of it1 the adorning it with the new man1 against that day of our ,bridegroom's appearing1 and bringing him up to celebrate the marriage4 ,though he be in the flesh1 yet he is most taken up with his spirit1 how to have it restored to that primitive beauty and excellency1 the image of ,god in it2 how to be clothed with humility1 and to put on the ornament of a meek and quiet spirit1--that he accounts his beauty2 how to rule his own spirit1--that he accounts only true fortitude2 and thinks it a greater vassalage and victory to overcome himself than his enemy1 and esteems it the noblest revenge1 not to be like to other men that wrong him4 ,he is occupied about the highest gain and advantage1 viz4 to save his spirit and soul2 and accounts all loss to this1--to bring ,jesus ,christ into the heart4 ,that is the jewel he digs for1 and esteems all dung in comparison of it4 ,if you be ,christians after the ,spirit1 no doubt you are busied this way about your spirits4 ,for others1 they are busied about the flesh1--to make provision for its lusts2 and there needs no other mark to know them by4 ,alas6 poor souls1 to this you have never yet adverted that you have spirits1 immortal beings within you1 which must survive this dust1 this corruptible flesh2 what will ye do1 when you cannot have flesh to care for1--when your spirits can have nothing to be carried forth into1 but must eternally dwell within the bosom of an evil conscience1 and be tormented with that worm1 the bitter remembrance of the neglect of your spirits1 and utter estrangement from them1 while you were in the body8 ,then you must be confined within your own evil consciences1 and be imprisoned there for ever1 because1 while yet there was time and season1 you were always abroad1 and everywhere1 but within your own hearts and consciences1--and is not that a just recompense8 ,then again1 as ,christianity descends from the ,father of spirits1 into the spirit of a man1 to lodge there for a while1 it doth at length bring up the spirit of a man1 and unites it to that eternal ,spirit2 and so1 as the original was high and divine1 the end is high too4 ,it issues out of that ,fountain1 and returns with the heart of man1 to imbosom itself in that again4 ,and truly1 this is the great excellency of true religion above all those things you are busied about1 that it elevates the spirit of a man to ,god2 that it will never rest till it have carried it above to the ,fountain-spirit4 ,our spirits are sparks and chips1 to speak so with reverence1 of that divine ,being2 but now they are wholly immersed and sunk into the flesh1 and into the earth by sin1 till grace come down and renew them1 and extract them out of that dunghill1 and purify them4 ,and then they are1 as in a state of violence1 always striving to mount upwards1 till they be embodied1 or rather inspirited1 so to speak1 in that original ,spirit1 till they be wholly united to their own element1 the divine nature4 ,you know ,christ's prayer1 ,john xvii4 8,that they may be one1 as we are one2 ,i in them1 and thou in me1 that they may be made perfect in one10 ver4 #bb1 #bc4 ,then spirits have attained their perfection1 then will they 8rest from their labours10 when they are one with him4 ,this is the only centre of spirits1 in which they can rest immoveable4 ,you find all the desires and affections of the saints are as so many breathings upward1 pantings after union with him1 and longings to be intimately present with the ,lord4 ,therefore a ,christian is one after the ,spirit1 groaning to be all spirit1 to have the earthly house of this tabernacle dissolved1 and to be clothed upon with that house from heaven4 ,he knows with ,paul1 that he is not at home1 though he be at home in the body1 because the body is that which separates from the ,lord1 which partition-wall he would willingly have taken down1 that his spirit might be at home1 present with the ,lord1 #b ,cor4 v4 #a1 c4 8,who knoweth 7saith ,solomon7 the spirit of a man that ascends upward1 and the spirit of the beast that goeth downward to the earth80 ,eccles4 iii4 #ba4 ,truly1 the natural motion of man's spirit should be to ascend upward to ,god who gave it4 ,when this frail and broken vessel of the body is dissolved into the elements1 the higher and purer nature that lodged within it should fly upwards to heaven2 even as the spirit of the beasts1 being but the prime and finer part of the body1 not different in nature from the earth1 naturally falls down to the earth with the body1 and is dissolved into the elements4 ,but ,i think1 the consideration of that woful disorder1 that sin hath brought into the world1 that all things in man are so degenerated and become brutish1 both his affections and his conversation1 that carnal and sensual lusts have the whole dominion over men2 ,i say1 the serious and earnest view of this might make a man suspect and call in question1 whether or not there be any difference between men and beasts2 whether or not there may be any spirit in the one of a higher nature than in the other8 ,truly1 it would half persuade1 that there is no immortal spirit in man1 else how could he be such a beast all his time1 8serving diverse lusts80 ,can it be possible1 might one think1 that there is any spirit in men1 that can ascend to heaven1 when there is no motion thither to be observed among men8 ,i beseech you1 consider this1--the spirit must either ascend or descend when it goes out of the body1 as now in affection and endeavour it ascends or descends while it is in the body4 ,there is an indispensable connection between these4 ,whatsoever the spirit aims at1 which way soever it turns and directs its flight1 thither it shall be constrained to go eternally4 ,do you think1 my beloved1 while you are in the body1 to bow down yourselves to the earth1 to descend into the service of the flesh all your time1 never once seriously to rise up in the consideration of eternity1 or lift up your heads above temporal and earthly things1 and yet in the close to ascend unto heaven8 ,no1 no2 do not deceive yourselves2 you must go forward4 ,this life and eternity make one straight line1 either of ascent or descent1 of happiness or misery1 and since you have bowed down always1 while in the body1 there is no rising up after it4 ,forward you must go1 and that is downward to that element1 into which you transformed your spirits1 that is1 the earth1 or below the earth--to hell4 ,your spirits have most affinity with these1 and down they must go1 as a stone to the earth4 ,but if you would desire to have your spirits ascending up to heaven1 when they are let out of this prison1 the body1 take heed which way they turn4 ,bend and strive while here in the body4 ,if your strugglings be to be upward to ,god1 if you have discovered that blessedness which is in him1 and if this be the predominant of your spirit1 that carries it upwards in desires and endeavour1 and turns it off the base study of satisfying the flesh and the base love of the world1 if thy soul be mounting aloft on these wings of holy desires of a better life than can be found in any thing below1 certainly the motion of thy spirit will be in a straight line upward4 ,when thou leavest thy dust to the earth1 angels wait to carry that spirit to that bosom of ,christ where it longed and liked most to be4 ,but devils do attend the souls of most part of men1 to thrust them down below the earth1 because they did still bend down to the earth4 ,sermon ,,xvii4 ,verse #e4--8;,for they that are after the flesh do mind the things of the flesh101 c4 ,though sin hath taken up the principal and inmost cabinet of the heart of man--though it hath fixed its imperial throne in the spirit of man1 and makes use of all the powers and faculties in the soul to accomplish its accursed desires and fulfil its boundless lusts1 yet it is not without good reason expressed in scripture1 ordinarily under the name of 8flesh10 and a 8body of death10 and men dead in sins1 are said to be yet in the flesh4 ,the reason is1 partly because this was the rise of man's first ruin1 or the chiefest ingredient in his first sin1--his hearkening to the suggestions of his flesh against the clear light and knowledge of his spirit4 ,the apple was beautiful to look on and sweet to the taste1 and this engaged man4 ,thus the voluntary debasement and subjection of the spirit--which was breathed in of ,god--unto the service of that dust which ,god had appointed to serve it hath turned into a necessary slavery1 so that the flesh being put in the throne cannot be cast out4 ,and this is the righteous judgment of ,god upon man1 that he that would not serve so good and so high a ,lord1 should be made a drudge and slave to the very dregs of the creation4 ,partly again1 because the flesh hath in it the seeds of the most part of these evil fruits1 which abound in the world4 ,the most part of our corruptions have either their rise or their increase from the flesh1 the most part of the evils of men are either conceived in the flesh or brought forth by it1 by the ministry and help of our degenerate spirits4 ,and truly this is it that makes our returning to ,god so hard and difficult a work1 because we are in the flesh1 which is like stubble1 disposed to conceive flame upon any sparkle of a temptation1 there are so many dispositions and inclinations in the body since our fall1 that are as powerful to carry us to excess and inordinateness in affection or conversation1 as the natural instincts of beasts do drive them on to their own proper operations4 ,you know the flesh is oftentimes the greatest impediment that the spirit hath1 because of its lumpishness and earthly quality4 ,how willing would the spirit be1 how nimble and active in the ways of obedience1 if it were not retarded1 dulled1 and clogged with the heavy lump of our flesh6 8,the spirit indeed is willing but the flesh is weak10 saith ,christ1 ,matt4 xxvi4 #da4 ,truly ,i think the great remissness1 negligence1 weakness1 fainting of ,christians1 in their race of ,christianity1 arise ordinarily from this weight that is carried about with them1 that it must be some extraordinary impulse of a higher ,spirit to drive us on without wearying4 ,and because of this indisposition of the flesh1 we are not able to bear much of ,god's presence in this life1 7it would certainly confound mortality1 if so much were let out of it as is in heaven7 no more than a weak eye can endure to behold the sun in its brightness4 ,and then the flesh1 as it is the greatest retardment in good1 it is the greatest incitement to evil1 it is a bosom enemy1 that betrays us to ,satan1 it is near us and connatural to us4 ,and this is the great advantage ,satan hath of a ,christian1 he hath a friend within every ,christian1 that betrays him often4 ,you know the most part of temptations from without could have no such force or strength against us if there were not some predisposition in the flesh1 some seeds of that evil within1 if they were not presented to some suitableness to our senses1 and they being once engaged on ,satan's side1 they easily draw the whole man with them1 under a false colour and pretence of friendship1 therefore they are said to 8war against the soul10 #a ,pet4 ii4 #aa1 and they are said 8easily0 to 8beset us10 ,heb4 xii4 #a4 ,truly it is no wonder that the enemy storm our city1 when the outworks yea1 the very ports of the city1 are possessed by traitors4 ,no wonder ,satan approach near the walls with his temptations1 when our senses1 our fleshly part1 are so apt to receive him1 and ready to entertain all objects without difference1 that are suitable to affect them4 ,you see then how much power the flesh hath in man so that it is no wonder that every natural man hath this denomination1 one 8after the flesh10 one carnal from the predominating part1 though the worst part4 ,every man by nature till a higher birth come may be called all flesh1 all fashioned and composed of the flesh1 and after the flesh1 even his spirit and mind being fleshly and earthly1 sunk into the flesh1 and transformed into a brutish quality or nature4 ,now the great purpose of the gospel is1 to bring along a deliverer unto your spirits1 for the releasing and unfettering of them from the chains of fleshly lusts4 ,this is the very work of ,christianity1 to give liberty to the captive souls of men 8and the opening of the prison to them that are bound10 ,isa4 lxi4 #a4 ,the souls of men are chained with their own fleshly lusts1 and if at any time they can break these grosser chains1 as some finer spirits have escaped out of the vilest dungeon of the flesh1 and cast off these heavier chains that bind the most part of men1 yet wholly escape they cannot4 ,there be higher and lower rooms of this prison1 there are some more gross1 some more subtile cords and bands of the flesh1 and whatsoever it be that holds a man bound or in whatsoever house he be imprisoned1 it is not much matter1 since really he is bound1 and his liberty restrained4 ,if a chain of gold bind as fast as a chain of iron1 there is no real difference1 except that mockery is added unto it1 when a man is detained in a golden prison with golden chains4 ,though some men1 ,i say1 escape the grosser pollutions of the flesh1 yet they are fettered within some narrow1 scant1 and but imaginary good things1 they cannot go without the compass of those4 ,every man is confined by nature within the circle of his own narrow bosom or if he expatiate into the field of the world1 yet how narrow1 how limited are all created objects1 for the infinite desires of the soul1 whether it tend to the enjoyment of other creatures1 or to the possession of some imaginary excellency in a man's self4 ,how straitened are they6 ,how imprisoned in all that compass6 ,there is no true liberty can be found there4 ,though some may be disengaged from baser lusts and the common vain employments of men1 yet far they cannot go1 they do but engage more with themselves the love and estimation of themselves4 ,without that compass they cannot possibly go1 whether from another principle1 or to another end4 ,and1 ,o how little bounds is within any created breast for the immortal spirit1 that is so vast and expatiating in its desires to dwell in6 ,but here is the perfect redemption that is in ,jesus ,christ4 ,when he comes into the soul1 he unfetters and releases it1 not only of the grosser lusts of the flesh1 but even of those subtile invisible bands of self love1 self seeking1 of all scant1 narrow1 and particular objects1 and sets it at liberty to expatiate in that universal good1 the infinite fulness of ,god1 and grace which is in ,christ ,jesus1 and hence a ,christian is called one 8after the ,spirit0 that is1 whose spirit is rid and delivered from that natural bondage and slavery to the creatures1 and is espoused1 at least in affection and endeavour1 to the all-sufficient and self sufficient ,god4 ,we told you that this new nature of a ,christian shows itself in affection and motion1 in minding and walking1 both are signs of life1 and the proper actions of it4 ,as the natural man is easily known by what he minds and savours1 and what way he walks1 so is the spiritual man4 ,minding or savouring comprehends1 no doubt1 all the inward acts of the soul1 all the imaginations1 cogitations1 thoughts1 affections1 desires and purposes of the soul4 ,to express it shortly1 there is a concurrence of these two1 cogitation and affection1 the understanding and the will1 in this business4 ,the natural man knoweth not the things of the ,spirit1 so he cannot taste or relish them1 since he doth not know them1 #a ,cor4 ii4 #ad4 ,how can they believe on him whom they have not heard8 ,but far more1 how can men love and desire that which they do not know8 ,though it be hard to convince some that they know not ,god1 nor the things of the ,spirit1 because they have some form of knowledge1 and seem to understand1 and can discourse on religion1 yet ,i wonder that the most part of men1 whose ignorance is written in their foreheads with such palpable characters1 should have so much difficulty to take with this challenge4 ,i am sure1 many that persuade themselves of heaven1 are yet shut up in that dungeon of natural blindness and darkness of mind1 and that so gross and thick darkness that it is not possible to make them conceive any notion of spiritual things1 the common twilight of nature is almost extinguished1 and little or nothing increased by their education in the visible church4 ,how can you prize and esteem ,jesus ,christ1 of whom you know nothing but the bare name8 ,how can you savour heaven1 when you have never admitted one serious thought of the life to come8 ,o that you could be persuaded1 that the grace of ,god is inconsistent with such gross ignorance1 as is in the generality light of you6 ,truly grace is a light shining in the soul1 that opens the eyes to see that that surrounds us in the gospel4 ,but will you consider1 beloved1 how ready you are to receive other things of no moment how your memories can retain them1 and your understandings receive other purposes very perplexed and laborious1 but for the knowledge of your sin and misery1 or of that blessed remedy showed in the gospel we cannot make you capable of a few questions about them1 and if you learn the words by heart1 7as you use to speak17 yet1 alas6 the matter and thing itself is not in the heart or mind1 you have nothing but words1 as appears4 ,if we ask about the same matter in other words and terms1 it is as dark and new to you1 as if you had never heard it4 ,i beseech you consider1 if you do not then mind the things of the flesh most when you are not only most capable to know these things that concern this life1 but most ready to entertain such thoughts4 ,you have no difficulty to mind the world whole weeks and years1 but you can never find leisure or time to mind the life to come1 and yet vainly you say1 you mind it always4 ,i beseech you1 how do you mind ,god1 and the things of ,god1 when1 if you will but recollect your thoughts1 and gather the sum of them1 you will not find one serious advised thought of him or his matters in a whole week6 ,i profess ,i wonder how so many can enforce upon themselves a persuasion that ,god is always in their heart4 ,i think it is the height of delusion6 ,i am sure he is not in one of ten thousand thoughts1 that travel1 walk1 lodge1 and dwell in the souls of men1 and yet they will needs bear upon themselves that they always mind him4 ,i am sure most of you cannot say1 that ever you shut the doors of your hearts upon other vain objects1 that you might retire to secret meditation on ,god1 or conference with him1 and ,i am as sure1 that many men have ,god oftener in their mouths1 by oaths and blasphemies1 and irreverent speaking1 and taking his holy name in vain1 than in their minds1 prayers or praises1 or any holy meditations of him4 ,are you not as unwilling to fix your minds upon any sad solemn thoughts of ,god's justice1 of hell1 of heaven1 of sin or misery1 of death1 as boys1 whose heads are full of play1 are loath to go to their books8 ,doth not your practice in this speak with these wicked men1 who say1 7,job xxi4 #ad47 8,depart from us1 we desire not the knowledge of thy ways80 ,how constrained are all your thoughts of religion6 ,they are entertained as those whom you would not desire to come again4 ,but how unconstrained1 how free are all other thoughts6 ,our minds can rove whole days about vanity1 about fancies1 dreams1 nothings2 but you neither like to admit nor retain the knowledge of ,god in your mind1 ,rom4 i4 #bh4 ,do you not entertain any serious weighty thoughts of religion1 that by occasion may enter as fire-brands1 as hot coals in your bosom8 ,how glad are you to get any diversion to other things6 ,how willing to shun them1 or cast them out6 ,but if it be any temporal thing1 any thing relating to this flesh1 your thoughts come freely off1 are steady and fixed as long as you please1 your minds can travel through all the ends of the earth1 to bring in some fancy of gain or advantage1 or to steal by precious time1 and that without wearying4 ,now all these things considered1 my beloved1 are you not carnal8 ,i speak to the most of you1 are you not those who are born of the flesh1 since you mind nothing seriously1 resolutely1 constantly and willingly1 but the things of the flesh1 and the things of this life8 ,o it is no light matter to be born of the flesh2 if you continue so1 you are ordained for corruption1 for death2 8to be carnally minded is death10 ver4 #f1 of this chapter4 ,but ,i am persuaded better things of some of you1 that the true light of ,god hath shined into your hearts1 and revealed more excellent things unto you than these perishing fleshly things1 viz4 heavenly1 substantial1 and eternal things in the gospel1 which you account only worthy of the fixed and continued meditation of your spirits4 ,i am sure you perceive another beauty and excellency in these things than the world doth1 because the ,spirit hath revealed them unto you4 ,it is true that your minds are yet much darkened in their apprehension of spiritual things1 they are not so willing to receive them1 nor so ready to retain them as you desire1 they are very unsettled and unsteady in the meditations of spiritual things1 and there are innumerable thoughts of other things that pass through your hearts like common inns1 uncontrolled at their pleasure2 all this is true1 but ,i am sure it is the grief of your souls that your hearts are not so fixed and established as the excellency of these spiritual things require4 ,i know it will be the aim and real endeavour of any spiritual heart1 to be shutting up all the entries and doors of the mind1 that vain thoughts enter not2 yet enter they will1 there are so many porches to enter in at1 and our narrow spirits cannot watch at all4 ,every sense will let in objects1 and imagination itself will be active in framing them1 and presenting them3 but yet the endeavour of a ,christian will be1 not to let them lodge long within 7,jer4 iv4 #ad474 ,if they come in unawares1 he will labour to make a diversion to a better purpose1 and so still it holds good1 that the current and course of a ,christian's thoughts and cogitations are upon the 8things of the ,spirit10--how to get his own heart washed and cleansed1--how to be more holy and conformed to ,christ1--how to be at peace with ,god1 and keep that peace unbroken1--how to walk in obedience to ,god1 and in duty towards men1--how to forsake himself1 and withal to deny himself in all these2 ,i say1 his most serious and solemn thoughts are about these things1 his resolved and advised thoughts run most on this strain1 though it be true that1 whether he will or not1 other vain and impertinent1 or not so concerning thoughts1 will pass more lightly1 and too frequently through his heart4 ,the other thing in which this spiritual life doth appear1 is the current of the affections1 or that relish and taste of the sweetness of the things of the ,spirit1 flowing from the apprehension of them in the mind4 ,when the light is discovered indeed1 7and ,o it is a pleasant thing for the eye to behold it1 as ,solomon speaks17 then the ,spirit hath found an object suitable to its nature1 and so it relisheth and delighteth in it3 therefore the word is not simple minding1 or thinking1 but savouring1 thinking with affection upon them1 tasting and feeding upon the knowledge of them1 it is a minding of them with care and delight1 with earnestness 77 8,o taste and see how good the ,lord is10 ,psal4 xxxiv4 #h4 ,some things indeed cannot be known but by some sense4 ,you cannot make a blind man apprehend what light is1 till he see it4 ,a deaf man cannot form a notion of sounds in his mind1 except he once heard them2 neither can a man understand the sweetness of honey1 but by tasting it4 ,truly spiritual things are of that nature1 there is some hidden virtue and excellency in them1 which is not obvious to every man that hath the bare knowledge of the letter1 there is a spirit and life in them1 that cannot be transmitted into your ears with the sound of words1 or infused into ink and paper2 it is only the inspiration of the ,almighty can inspire this sensible perception1 and real taste of spiritual things4 ,some powders do not smell till they are beaten1 truly till these truths be well powdered and beaten small by meditation1 they cannot smell so fragrantly to the spirit4 ,as meats do not nourish till they be chewed and digested1 so spiritual things do not relish to a soul1 nor can they truly feed the soul1 till they be chewed and digested into the heart by serious and earnest consideration4 ,this is that which makes these same truths to be someway not the same2 these very principles of religion received and confessed by all1 to be lively in one1 and dead in another4 ,it is the living consideration of living truth1 the application of truth to the heart1 that makes it lively in one1 whereas others keep it only beside them in a corner of their minds1 or in a book1 in the corner of the house4 ,the same meat is laid to you all1 the most part look on it1 others contemplate it1 and exercise only their understandings about it1 but there are some who taste it1 and find sweetness in it1 who digest it by meditation and solemn avocation of their hearts from the things of the world1 and therefore some are fed1 some are starved4 ,need we to enlarge much upon this subject8 ,is it not too palpable that many who fill up our churches are in the flesh1 because they do mind and savour only the things of the flesh1 and not of the ,spirit8 ,will you seriously search your hearts1 ask what relishes most with them8 ,can you say1 that it is the kingdom of ,god or the righteousness thereof8 ,or is it not rather those other things of food and raiment1 and such like1 that have no extent beyond this narrow span of time8 ,i am persuaded the hearts of many taste no sweetness in religion1 else they would fix more upon it1 and pursue it more earnestly4 ,are not the things of another world1 the great things of the gospel1 counted all strange things1 7,hos4 viii4 #ab17 as things that you have not much to do with8 ,do you not let the officers of ,jesus ,christ1 all the sweet invitations of the gospel1 pass by as strangers1 and as if ye were unconcerned in them8 ,what taste have they more than the white of an egg8 ,how unsavoury a discourse or thought to a carnal heart is it1 to speak of subduing the lusts of the flesh1 of dying to the world1 of the world to come8 ,who find their hearts inwardly stirred upon the proposal of ,jesus ,christ8 ,but if any matter of petty gain were proffered1 ,o how would men listen with both their ears6 ,how beautiful in the eyes of the covetous mind is any gain and advantage6 ,the sound of money is sweeter to him than this blessed sound of peace and salvation4 ,how sweet is pleasure to the voluptuous6 ,what suitableness and conveniency is apprehended in these perishing things6 ,but how little moment or weight is conceived and believed to be in things eternal8 ,o how substantial do things visible seem to men1 and how trifling do other things invisible appear6 ,but for you whose eyes are opened1 to you ,christ is precious2 to you the things of the ,spirit are beautiful1 and all your grief is1 that you cannot affect them according to their worth1 or love them according to their beauty4 ,i say1 some there are who do see a substance and subsistence only in things not seen 7,heb4 xi4 #a71 and for things that are seen and visible in this world1 they do account them shadows only in comparison of things invisible4 ,the world apprehends no realities1 but in what they see1 but a ,christian apprehends no solid reality in that he sees1 but only in that he sees not1 and therefore1 as in his judgment he looks upon the one as a shadow1 the other as a substance1 so he labours to proportion and conform his affection to a suitable entertainment of them1 to give a shadow of show of affection to the things of this life1 but the marrow and substance of his heart to the things invisible of another life4 ,thus the apostle1 #a ,cor4 vii4 #bi3 8,rejoicing1 as if we rejoiced not1 enjoying1 as if we possessed not1 using1 as if we used not10 half acts for half objects4 ,if we give our whole spirits1 the strength of our souls and minds to them1 we are as foolish as he that strikes with all his strength at the air1 or a feather4 ,there is no solidity or reality in these things1 able to bottom much estimation or affection1 only mind them and use them as in the by1 as in passing through towards your country4 ,sermon ,,xviii4 ,verses #e1 #f4--8;,for they that are after the flesh do mind10 c4 8,for to be carnally minded is death1 but to be spiritually minded is life and peace40 ,there are many differences among men in this world1 that1 as to outward appearance1 are great and wide1 and indeed they are so eagerly pursued1 and seriously minded by men1 as if they were great and momentous4 ,you see what a strife and contention there is among men1 how to be extracted out of the dregs of the multitude1 and set a little higher in dignity and degree than they4 ,how do men affect to be honourable above the base6 ,how do they seek to be rich1 and hate poverty6 ,these differences of poor and rich1 high and low1 noble and ignoble1 learned and unlearned1 the thoughts of men are wholly taken up with1 but there is one great difference1 that is most in ,god's eye1 and is both substantial and eternal1 and so infinitely surpasseth all these differences that the minds of men most run out upon2 and it is here1 the great difference between flesh and spirit1 and them that are after the flesh1 and them that are after the ,spirit4 ,this is of all other most considerable1 because widest and durablest4 ,i say1 it is the widest of all1 for all others put no great difference between men as men1 they do reach the peculiar excellency of a man1 that is1 the true1 and proper1 good of his spiritual and immortal part1 they are such as befall alike to good and bad1 and so cannot have either much good or much evil in them4 ,i have seen folly set in great dignity1 and princes walking on foot1 ,eccles4 x4 #f1 #g4 ,then certainly such titles of honour and dignity1 such places of eminency erected above the multitude1 have little or nothing worth the spirit of a man in them1 seeing a fool1 a wicked man1 is as capable of them1 as a wise man1 or a man of a princely spirit1 and so of all others1 they do not elevate a man1 as a man1 above others4 ,a poor1 unlearned1 mean man may have more real excellency in him1 than a rich1 learned1 and great person4 ,but this draws a substantial and vast difference indeed1 such as is between flesh and spirit1 such as is between men and beasts4 ,you know what pre-eminency a man hath over a beast4 ,there is no such wide distance among the sons of men as between the lowest and meanest man and the chiefest beast4 8,there is a spirit in man10 saith ,elihu1 ,job xxxii4 #h1--;an immortal1 eternal substance1 of a far higher nature and comprehension4 ,you know what excellency is in the spirit beyond the flesh1 such as is in heaven beyond the earth1 for the one is breathed from heaven1 and the other is taken out of the dust of the earth2 the one is corruptible1 yea1 corruption itself1 the other incorruptible4 ,how swift and nimble are the motions of the spirit1 from the one end of heaven to the other6 ,how can it compass the earth in a moment6 ,do but look and see what a huge difference is between a beautiful living body1 and the same when it is a dead carcase1 rotten and corrupted4 ,it is the spirit dwelling within that makes the odds1 that makes it active1 beautiful1 and comely1 but in the removal of the spirit1 it becometh a piece of the most defiled and loathsome dust in the world4 ,now1 ,i say1 such a vast and wide difference there is between a true ,christian and a natural man1 even taking him in with all his common endowments and excellencies1 the one is a man1 the other a beast1 the one is after the flesh1 the other is after the ,spirit4 ,it is the ordinary compellation of the ,holy ,ghost1 8,man being in honour1 and understanding not1 is like the beasts that perish10 ,psal4 xlix4 #bj1 and xciv4 #h1 8,understand1 ye brutish among the people10 c41 and ,psal xcii4 #f1 8,the brutish man understands not this10 and ,eccles4 iii4 #ah1 8that they themselves may know that they are but beasts40 ,therefore you find the ,lord often turning to beasts1 to insensible creatures1 thereby to reprove the folly and madness of men1 ,isa4 i4 #b1 and ,jer4 viii4 #g4 ,man hath two parts in him1 by which he hath affinity to the two most distant natures1 he stands in the middle between angels and beasts4 ,in his spirit he riseth up to an angelic dignity1 and in his body he falls down to a brutish condition4 ,now1 which of these hath the pre-eminency1 that he is4 ,if the spirit be indeed elevated above all sensual and earthly things1 to the life of angels1 that is1 to communion with ,god1 then a man is one after the spirit1 an angel incarnate1 an angel dwelling in flesh1 but if his spirit throw itself down to the service of the flesh1 minding and savouring only things sensual and visible1 then indeed a man puts off humanity1 and hath associated himself to beasts1 to be as one of them4 ,and indeed1 a man made thus like a beast1 is worse than a beast1 because he ought to be far better4 ,it is no disparagement to a beast to mind only the flesh1 but it is the greatest abasement of a man1 that which draws him down from that higher station ,god hath set him into1 to the lowest station1 that of beasts2 and truly a ,nebuchadnezzar among beasts is the greatest beast of all1 far more brutish than any beast4 ,now such is every man by nature1--8that which is born of the flesh is flesh40 ,every man as he comes out of the womb1 is degenerated and fallen down into this brutish estate1 to mind1 to savour1 to relish nothing but what relates to this fleshly or temporal being4 ,the utmost sphere and comprehension of man1 is now of no larger extent than this visible world and this present life1--8he is blind and seeth not afar off10 #b ,pet4 i4 #i4 ,truly1 such is every man by nature1 whereas the proper native sphere of the spirit's motion and comprehension1 is as large as its endurance1 that is1 as long as eternity1 and as broad as to reach the infiniteness of ,god1 the ,god of all spirits4 ,now1 through the slavery and bondage of men's spirits to their flesh1 it is contracted into as narrow bounds as this poor life in the flesh4 ,he that ought to look beyond time as far as eternity1 and hath an immortal spirit given for that end1 is now half blind1 the eye of the mind is so overclouded with lusts and passions that it cannot see far off1 not so far as to the morrow after death1 not so far as to the entry of eternity4 ,and truly1 if you compare the context1 you will find1 that whosoever doth not give all diligence to add to faith1 virtue1 to virtue1 knowledge1 to knowledge1 temperance1 to temperance1 patience and to patience godliness1 c41 he that is not exercised and employed about this study1 how to adorn his spirit with these graces1 how to have a victory over himself and the world1 and in respect of these1 accounts all things beside indifferent1--such a man is blind1 and seeth not far off1 he hath not gotten a sight of eternity1 he hath not taken up that everlasting endurance1 else he could not spend his time upon provision for the lusts of the flesh1 but be behoved to lay such a good foundation for the time to come as is here mentioned4 ,if he saw afar off1 he could not but make acquaintance with those courtiers of heaven1 which will minister an entrance into that everlasting kingdom4 ,but truly1 while this is not your study1 you have no purpose for heaven1 you see nothing but what is just before your eye1 and almost toucheth it1 and so you savour and mind only what you see4 ,is not this then a wide difference between the children of this world1 and the children of ,god8 ,is it not very substantial8 ,all others are circumstantial in respect of this1 this only puts a real difference in that which is best in men1 viz4 their spirits4 ,the excellency of nature is known by their affections and motions1 so are these here1 the spiritual man savours spiritual things1 the carnal man carnal things1 everything sympathizes with that which is like itself1 and is ready to incorporate into it1 things are nourished and preserved by things like themselves4 ,you see the swine embraces the dunghill1 that stink is only a savoury smell to them1 because it is suitable to their nature4 ,but a man hath a more excellent taste and smell1 and he savours finer and sweeter things4 ,truly it cannot choose but that it must be a nature more swinish or brutish than a swine1 that can relish and savour such filthy abominable works of the flesh as abound amongst some of you4 8,the works of the flesh are manifest10 ,gal4 v4 #ai4 ,and indeed they are manifest upon you1 acted in the very day time1 out facing the very light of the gospel4 ,you may read them1 and see if they be not too manifest in you4 ,now1 what a base nature1 what abominable and brutish spirits must possess men1 that they apprehend a sweetness and fragrancy in these corrupt and stinking works of the old man6 ,o how base a scent is it1 to smell and savour nothing but this present world1 and satisfaction to your senses6 ,truly your scent and smell1 your relish and taste1 argues your base1 and degenerate1 and brutish natures1 that you are on the worse side of this division1--8after the flesh40 ,but alas6 it is not possible to persuade you that there is no sweetness1 no fragrancy1 nothing but corruption and rottenness1 such as comes out of sepulchres opened1 in all these works of the flesh1 till once a new spirit be put in you1 and your natures changed1 no more than you can by eloquence persuade a sick man1 whose palate is possessed with a vitiated bitter humour1 that such things as are suitable to his vitiated taste1 are indeed bitter1 or make a swine to believe that the dunghill is stinking and unpleasant4 ,truly it is as impossible to make the multitude of men to apprehend1 to relish or savour any bitterness or loathsomeness in the ways and courses they follow1 or any sweetness and fragrancy in the ways of godliness1 till once your tastes be rectified1 your spirits be transformed and renewed4 ,and indeed1 when once the spirit is renewed1 and dispossessed of that malignant humour of corruption1 and fleshly affection1 that did present all things1 contrary to what they are1 then it is like a healthful and wholesome palate1 that tastes all things as they are1 and finds bitter1 bitter1 and sweet1 sweet1 or like a sound eye1 that beholds things just as they are1 both in colour1 quantity1 and distance1 then the soul savours the sweet smell of the fruits of the ,spirit1 ver #bb3 8,love1 joy1 peace1 long-suffering1 meekness1 temperance10 c4 ,these are fragrant and sweet to the soul1 and as a sweet perfume1 both to the person that hath them1 and to others round about him1 and to ,god also4 ,these cast a savour that allures a soul to seek them1 and being possessed of them1 they cast a sweet smell abroad to all that are round about1 and even as high as heaven4 ,a soul that hath these planted in it1 and growing out of it1 is as a garden enclosed to ,god4 ,these fruits are both pleasant and sweet to the soul that eats them1 and as the pleasantness of the apple allured man to taste it and sin1 so the beauty and sweetness of these fruits of the ,spirit draw the spirit of a man after them4 ,he hath found the savour1 and seen the beauty1 and this allures him to taste them1 and then he invites the well beloved to come and taste also1 to eat of these fruits with him4 ,we might instance this in many things4 ,a ,christian relishes more sweetness in temperance1 in beating down his body1 and bringing it into subjection1 in abstaining from fleshly lusts1 than a carnal man tastes in the most exquisite pleasures that the world can afford4 ,a ,christian savours a sweetness in meekness and long suffering1 he hath more delight in forgiving1 and forbearing1 and praying for them that wrong him1 than a natural man hath in the accomplishing of the most greedy desires of revenge4 ,o what beauty hath gentleness1 goodness1 and patience1 in his eye6 ,what sweetness is in the love of ,god to his taste6 ,how ravishing is the joy of the ,holy ,ghost6 ,how contenting that peace that passeth understanding6 ,these are things of the ,spirit that he minds and savours4 ,know1 ,christians1 that it is to this ye are called1 to mind these things most1 and to seek them most4 ,beware lest the deceitfulness of sin entice you1 through the treacherous and deceitful lusts that are yet living in your members4 ,if you indeed mind these things1 and1 out of the apprehension of the beauty and savour of the sweetness and smell of the fragrancy of them1 would be content to quit all your corrupt lusts1 for to be possessed of them1 then you are on that blessed and happy side of this great and fundamental division of men1 you have indeed the privilege7#agh7 of all others who are not renewed4 ,whatever be your condition in the world1 you are of the ,spirit1 and this is better than to be rich1 wise1 great1 and honourable4 ,god hath not given you such things as the world go mad after1 but envy them not1 he hath given you better things1 more real and substantial things1 that make you far better and more excellent4 ,but then1 this difference1 as it is the widest1 so it is the durablest1 as it is substantial here1 so it is perpetual hereafter4 ,when all the other differences between men shall be abolished1 this alone shall remain1 and therefore you have it in the next verse1 8,to be carnally minded is death1 but to be spiritually minded is life and peace40 ,this division that is begun here1 shall grow wider for all eternity4 ,there shall be a greater difference after this life1 and a more sensible separation4 ,death and life1 eternal death and eternal life1 are the two sides of this difference1 as it shall shortly be stated4 ,when all other degrees and distances of men shall be blotted out and buried in eternal oblivion1 there shall no vestige or mark remain1 of either wisdom1 or riches1 or honour1 or such like1 but all mankind shall be1 as to these outward things1 levelled and equalized1 this one unseen and neglected difference in the world shall appear and shine in that day when the ,lord maketh up his jewels1 8then he will discern between the righteous and the wicked1 between him that feareth ,god1 and him that feareth him not10 ,mal4 iii4 #ah4 ,the carnal and spiritual man have opposite affections and motions4 ,the spirit of the one is on a journey or walk upward1 8after the ,spirit10 and the spirit of the other is on a walk downward1 towards the flesh1 and the further they go1 the further distant they are4 ,the one shall be taken up to the company of the spirits of just men made perfect1 and to the fellowship of angels1 the other shall be thrown down into the fellowship and society of devils4 ,and truly it is no wonder it fall so low1 for all its motions in the body were downward1 to the fulfilling of the lusts of the flesh4 ,thus you see the difference will grow wider and more sensible than it is yet between the godly and ungodly1 in this world it doth not so evidently appear as it will do afterward4 ,as two men1 that leave one another1 and have their faces on contrary arts17#agi7 at the beginning the distance and difference is not so great and so sensible1 but wait a little1 and the further they go1 the farther they are distant1 and the wider their separation is4 ,even so1 when a ,christian begins to break off his way from the common course of the world it doth not appear to be so different from it as to convince himself and others2 but if his face be towards ,jerusalem above1 and his heart thitherward1 certainly he will be daily moving further from the world1 till the distance be sensible both to himself and others2 he will be more and more transformed and renewed1 till at length all be changed4 ,no wonder then1 that these two cannot meet together in the end of their course1 whose course was so opposite4 ,though wicked men will desire to 8die the death of the righteous10 yet it is no more possible they can meet in the end1 than hell and heaven can reconcile together1 because they walk to two contrary points4 ,sermon ,,xix4 ,verse #f4--8;,for to be carnally minded is death2 but to be spiritually minded is life and peace40 ,it is true1 this time is short1 and so short that scarce can similitudes or comparisons be had to shadow it out unto us4 ,it is a dream1 a moment1 a vapour1 a flood1 a flower1 and whatsoever can be more fading or perishing2 and therefore it is not in itself very considerable1 yet in another respect it is of all things the most precious1 and worthy of the deepest attention and most serious consideration2 and that is1 because it is linked unto eternity2 and there is an indissolvable knot between them1 that no power or art can break or loose4 ,the beginning of eternity is continually united to the end of time2 and you know all the infinite extension of eternity is uniform1 it admits of no change in it from better to worse1 or worse to better2 and therefore the beginning of our eternity1 whether it be happiness or misery1 is but one perpetuated and eternized moment1 so to speak4 ,seeing then we are in the body1 and sent unto the world for this end1 that we may pass through into an unchangeable eternal estate2 truly1 of all things it is most concerning and weighty1 what way we choose to this journey's end4 ,seeing the time is short1 in which we have to walk1 and it is uncertain too1 we ought1 as the apostle ,peter speaks1 to 8give all diligence20 as long as the day remains1 we should drive the harder1 lest that eternal night overtake us4 ,the shortness and uncertainty of time should constrain us to take the present opportunity1 and not to let it slip over as we do2 seeing it is not at all in our hand1 either what is past1 or what is to come1 the one cannot be recalled1 the other is not in our power to call and bring forward1 therefore the present moment that ,god hath given us1 should be catched1 held on1 and redeemed1 as the apostle speaks1 ,eph4 v4 #af4 ,we should buy it at the dearest rate of pains and expenses1 from all those vain1 impertinent1 and trifling diversions that take it up1 that we may employ it as it becomes suitable to eternity that is posting on4 ,and then1 as the shortness of it makes it the more precious and considerable1 in regard of the end of it1--eternity2 as the scantiness of a thing increases the rate of it1 so that same consideration should make all worldly things1 that are confined either in their being or use1 within it1 to be inconsiderable1 as ,paul1 7#a ,cor4 vii4 #bi-ca71 shows4 ,seeing the time is short1 it remaineth1 that we should rejoice1 as not rejoicing2 weep1 as not weeping2 buy1 as if we possessed not2 use the world1 as not abusing it4 ,seeing all its worth is to be esteemed from the end of it1 eternity1 never ending2 then certainly whatsoever in time doth not reach that end1 and hath no connection with it1 we should give it but such entertainment1 as a passing bird1 that is pleasant to the eye1 gets of a beholder1 while it is in its flight4 ,the shortness of the day should make us double our diligence1 and push on the harder in our walk or race1 that so we may come in time to our place of rest2 and that same should make the passenger give an overly7#ahj7 and passing look to all things that are by the way1 and which he must of necessity leave behind him4 ,seeing these things1 then1 are so important1 let us draw our hearts together to consider what the ,lord speaks to us in this word2 for in it you have two ways and two ends1 opposite and contrary ways and walks1 and as contrary ends2 the ways are1 walking 8after the flesh10 and walking 8after the ,spirit20 the ends to which they lead1 are death and life4 ,we spoke something of the ways1 and the wide difference that is between them1 what excellency is in the one beyond the other2 but truly it is hard to persuade to leave off your accustomed ways and walks1 because your inward sense and the inclination of your hearts are wholly perverted and corrupted by nature4 ,you know the moving faculty is subordinate in its operations unto the knowing1 feeling1 and apprehending faculties3 the locomotive power is given for a subsidiary and help to the apprehensive and appetitive powers1 because things are convenient and disconvenient1 good or evil1 to the nature of the living creature1 without it2 and it could not by mere knowledge1 or desire1 or hatred of things1 either come into possession of them1 or eschew them4 ,therefore ,god hath given them a faculty of moving themselves to the prosecution and attainment of any apprehended good1 or to the eschewing and aversion of any conceived evil4 ,thus1 when beasts savour or smell that food which is fit for them1 their appetite stirs them up to motion after it to obtain it4 ,now1 ,i say1 if this inward sense be corrupted1 then things that are destructive will be conceived good1 because they are suitable to that corrupt humour or quality that possesses the senses2 and thus all the motion and walk will be disordered4 ,the truth is1 my beloved1 our spirits and minds are infected with a poisonable humour1 fleshly passions and lusts are predominant naturally2 and1 as in them that are in a fever1 their organs being distempered with a bitter unsavoury humour1 the pleasantest things seem unsavoury1 because not suitable to that predominant humour1 even so it is with you by nature4 ,that which puts all upon motion is out of course1 since the first distemper of man4 ,your spirits and minds are fleshly and carnal2 they have a strong and deep impression of all the lusts that are in the body1 and are accordingly affected2 and therefore you cannot fitly judge what is good or evil for you1 but according to these1 7,isa4 v4 #bj17--you must call evil good1 and good evil2 bitter sweet1 and sweet bitter1 because you are already prepossessed thus4 ,and therefore the ways of the flesh1 those paths that lead to destruction1 you cannot but look on them as pleasant1 because they suit and please your corrupted sense or spirit2 and so this disordered savour or smell of some fragrant perfume in the ways of the flesh1 puts you upon walking in these ways2 and being thus possessed and engaged1 you cannot but stop your ears to all contrary persuasions4 ,you think it against your sense and reason1 to tell you that these are loathsome and unsavoury1 and that the other ways of wisdom and spirit are pleasantness and peace4 ,i say1 you cannot believe this1 till your hearts and spirits lie purged1 and your taste be pure and uncorrupted4 ,it is certainly upon this ground that our ,saviour puts such characters on the way to heaven and hell1 to life and death4 ,the one is strait and narrow1 and few walk in it2 the other broad and easy1 and many walk in it1 ,matt4 vii4 #ac4 ,certainly1 it is not the way in itself simply1 that admits of such a motion1 to speak properly1 as the thing is2 the way to life1 by the guiding of the ,spirit1 is easiest1 plainest1 shortest1 and broadest4 ,it hath all the properties of a good way1 none so pleasant and plain2--how sweet and pleasant sights all the way6 ,it is an alley of delight1--the way of his commandments2 it wants not accommodation in it to refresh the traveller4 ,the most delightful company is here2 the ,father and the ,son1 who sought no other company from all eternity1 but were abundantly satisfied and rejoiced in one another4 ,this fellowship the ,christian hath to solace himself with1 and he is admitted to be partaker of that joy4 ,there is nothing that doth disburden the soul so of care and anxiety1 nothing doth rid a man of so many perplexities and troubles1 as this way4 ,but the way of sin in itself is most laborious1 most difficult4 ,it hath infinite by-ways that it leads a man into1 and he must turn and return1 and run in a circle all the day1 all his time1 to satisfy the infinite lusts and insatiable desires of sin4 ,o how painful and laborious is it to fulfil the lusts of the flesh6 ,how much service doth it impose6 ,how serious attention6 ,what perplexing cares and tormenting thoughts6 ,how many sorrows and griefs are in every step of this way6 ,do you not perceive what drudges and slaves sin makes you1--how much labour you have to satisfy your lusts8 ,and you are always to begin1 as near that which you seek in the end of your years1 as in the beginning4 ,how thorny1 how miry is the way of covetousness6 ,are you not always out of one thorn into another1 and cut asunder1 or pierced through with many sorrows8 #a ,tim4 vi4 #aj2 ,matt4 xiii4 #bb4 ,is that a pleasant and easy way1 ,i pray you1 that makes all your sorrow and your travail grief1 and suffers not your heart to take rest in the night8 ,eccl4 ii4 #bb1 #bc4 ,what pains of body6 ,what plotting of mind6 ,what labour and vexation of both must a sinner have as his constant attendance in this way6 ,the way is intricate1 deep1 unpassable1 that leads to that satisfaction you desire to your lusts4 ,your desires are impotent and impatient1 the means to carry you on are weak and lame1 nowise accommodated or fit for such a journey1 and this puts you always1 as it were1 on the rack1 tormented between the impatience of your lusts1 and the impotency of means1 and impossibility to fulfil them4 ,desires and disappointments1 hopes and fears1 divide your souls between them4 ,such is the way after the flesh1 an endless labyrinth of woes and miseries1 of pains and cares1 ever while here4 ,but these ways receive such names from the common opinion and apprehension of men1 because of our flesh1 which is predominant4 ,the way after the flesh being suitable to it1 though in itself infinitely more toilsome1 seems easy and plain1 but the way after the ,spirit seems strait1 narrow1 toilsome1 and laborious4 ,though there be infinitely more room in the way to life1 because it leads to that immense universal good1 it expatiates towards the ,all fulness of ,god1 yet to the flesh how narrow and strait is it1 because it cannot admit of these inordinate lusts1 that have swelled so immeasurably towards narrow and scanty things6 ,the true latitude of the way of the flesh is not great1 for it is all enclosed within poor1 lean1 narrow1 created objects1 but because the imagination of men supplies what is wanting really1 and fancies an infinite or boundless extent of goodness in these things1 therefore the sinner walks easily1 without straitening to his flesh1--it is not pinched in this way of fleshly lusts4 ,but1 alas6 the spirit is wofully straitened1 fettered1 and imprisoned1 though it be not sensibly bound4 ,what is the reason1 then1 that so many walk in the way to death but because their flesh finds no straitening1 no pressure in it8 ,it is an easy way to their natures1 because suitable to the corruption that is in them1 therefore men walk on without consideration of what follows4 ,it is like a descent or going down a hill1 and so easy to our flesh4 ,on the other hand1 the way of life1 after the ,spirit1 is an ascent upward1 and it is very difficult to our earthly and lumpish flesh4 ,our spirits by communion with and subjection to the flesh1 are made of an earthly quality1 near the element of the flesh1 and so they bow naturally downward1 but if once they were purified and purged1 and unfettered by the spirit of ,god and restored to their native purity1 they would more easily and willingly move upward1 as you see the flame doth1 and till this be done in you1 we cannot expect that you will willingly and pleasantly walk in these pleasant walks after the ,spirit2 your walk will never be free and unconstrained in the paths of godliness4 ,you may1 from some external motives and impulses1 move upward for a season1 in some particular duties of religion1 as a stone cast up1 but as that impression is not from an inward principle so it will not be constant and durable1 but you will fall down to your old bias in other things1 and move quite contrary1 when the external impression of fear or favour1 of custom or education1 or such like1 wears out4 ,but the true ,christian hath a spirit within him1 the root of the matter in him2 this carries him upward in the ways of obedience1 after the motions and directions of ,god's ,spirit4 ,at the beginning1 indeed1 it is strait and uneasy to his flesh1 but the difficulty is overcome if once you begin well1 the beginning 7as you used to say7 is the half of the whole4 ,truly to be well entered is half progress2 afterward the bulksome and burdensome lusts of the flesh are stript off1 at least in a greater measure1 and then the spirit moves easily and willingly2 this walk becomes a recreation1 that at first was a labour4 ,now delight and desire are as wings to mount the soul aloft4 ,now it is the good pleasure of the soul to walk to all well pleasing4 ,indeed the way of this world is dirty and filthy1 and therefore a ,christian had need to watch continually1 and to gird up his loins1 that his thoughts and affections hang not down to the earth1 else they will take up much filth1 and cannot but clog and burden the spirit1 and make it drive heavily and slowly1 as ,pharaoh did his chariots when the wheels were off4 ,we had need to fly aloft above the ground1 and not to come down too low near it1 thinking withal to double out our journey1 for we shall find1 that because of the remnants of flesh within us1 that this world hath a magnetical attractive virtue to draw us down to it1 if we be within the sphere of its activity4 ,it is not good coming near fire with flax1 we should endeavour to keep our hearts at much distance1 and disengage them from our lower consolations4 ,this world is like the pestiferous lake of ,sodom1 that kills all that fly over it1 and makes them fall down into it47#aha7 ,if we fly low upon the surface of it1 we cannot think but that the spiritual life will be much extinguished4 ,but to prevent this we should take our flight straight upward after the ,spirit1 7for that is the proper motion of the more pure and spiritual part of this world71 and give no rest till we be out of the reach of that infection1 till we be fully escaped the pollutions of the world4 ,but if you cannot be persuaded to come off this way1 that seems so pleasant to your flesh1 that way which is the very course of the world1 7for these are joined1 ,eph4 ii4 #b71 then1 ,i beseech you1 stand still1 and consider whither it will lead1 do but stop a little1 and bethink yourselves sadly and seriously whither this will take you1 where it shall end4 ,and truly that is dreadful1 the end of it is death1 a never ending death4 ,i am sure1 if you were walking by the way1 and one came and told you gravely and seriously that that way is full of dangerous pits1 that there are many robbers in it waiting to cut your throat1 you would count the admonition worthy of so much notice as to halt and consider what to do1 but now1 when the ,lord himself1 that deserves infinite more respect and credit than men1 gives you warning once1 and often1 day after day repeats this admonition to you1 sends out many ambassadors to call you off1 makes this word to sound daily in your ears1 8,oh6 why will you die80 8,such ways lead down to the chambers of death and hell10 8to be carnally-minded0 in the issue 8is death10 whatsoever you may promise to yourselves1 ,i say1 when he makes a voice to accompany us in all our walkings1 this is not the way that leads to life1 why do you not think it worthy of so much consideration as once to stop and sist your progress till you examine what will come of it8 ,are we so credulous to men1 and shall not we believe ,god1 who is truth itself1 who affirms it so constantly1 and obtests us so earnestly8 ,are we so wise and prudent in lesser things1 and shall we be mad1 self-willed1 and refractory in the greatest things that concern us eternally8 ,oh6 unbelief is that which will condemn the world1 the unbelief of this one thing1 that the walking after1 and minding of the flesh is mortal and deadly4 ,though all men confess with their tongues this to be a truth1 yet it is not really believed1 the deep inconsideration and slight apprehension of this truth1 makes men boldly to walk1 and violently to run on1 to perdition4 ,did you indeed believe that eternal misery is before you at the end of this way1 and would you be so cruel to yourselves as to walk in it for any allurement that is in it8 ,did you really believe that there is a precipice into utter darkness and everlasting death at the end of this alley1 would the pleasure and sweetness of it be able to infatuate you and besot you so far as to lead you on into it1 like an ox to the slaughter1 and a fool to the correction of the stocks8 ,it is strange1 indeed1 though you neither will believe that death is the end of these things1 nor yet can you be persuaded that you do not believe it4 ,there is a twofold delusion that possesses the hearts of men2 one is1 a dream and fancy of escaping death though they live in sin2 another is1 a dream and fancy that they do believe that death is the wages of sin2 we might wonder how they consist together if we did not find it by so many experiences4 ,your way proves that you do not believe it1 that death is the end of it1 and then your words evidence that you do not believe that you are unbelievers of that4 ,o6 how desperate is the wickedness1 and how great is the deceitfulness1 of the heart6 ,the false prophet that is in every man's bosom1 deceives him that it may destroy him4 ,as ,satan is a liar and a murderer1 and murders by lying1 so the heart of man is a self murderer and a self destroyer1 and that is done by lying and deceiving4 ,there is some lie in every sin1 but there is this gross1 black1 fundamental lie at the bottom of all sin1--a conceit of immunity and freedom from death and hell1 a strong imagination of escaping danger1 even though such a way be chosen and walked into as of its own nature inevitably leads to destruction4 ,and there is something of this bloody murdering flattery even in the hearts of ,christians1 therefore1 this apostle gives us an antidote against it1 and labours often to purge it out1 by stirring up that knowledge they have received4 8,know ye not that the unrighteous shall not inherit the kingdom of ,god80 #a ,cor4 vi4 #i4 ,be not deceived1 ,god is not mocked1 for what a man soweth1 that shall he reap1 he that soweth to the flesh shall reap corruption c41 ,gal4 vi4 #g1 #h4 ,o that you might listen to this word1 to this watchword given you and stop your course1 at least for a season1 to think what shall be the latter end6 ,know you not that such shall not inherit the kingdom8 ,know you not that the way to heaven lies upward8 ,know you not that your way lies downward towards the flesh and the earth8 ,are you so far demented7#ahb7 as to think to come to heaven by walking just downward in the lusts of the flesh8 ,truly this is the strongest and strangest enchantment that can be1 that you think to sow one thing and reap another thing1 to sow darkness and reap light1 to sow corruption and reap incorruption4 ,is that possible in nature to sow nettle seed and think to reap barley or wheat8 ,be not deceived4 ,o that you would undeceive your poor deluded souls1 and know that it is as natural for death and hell to grow out of sin and walking after the flesh1 as it is for every seed to yield its own fruit and herb6 ,do you then think to dissolve the course and order of nature8 ,truly the flesh is mortal in itself2 it is ordained for corruption4 ,you see what it turns to after the life is out1 that is an emblem of the state of the fleshly soul after death4 ,as you did abase your spirits to the service of the flesh here1 and all your ploughing1 and labouring1 and sowing was about it1 the seed which you did cast in the ground was fleshly lusts1 earthly things for the satisfaction of your flesh1 so you shall reap of the flesh corruption1 death1 and destruction that shall make your immortal spirits mortal and corruptible1 and subject them to death and corruption with the body1 as far as they are capable1 it shall deprive them of all that which is their proper life and refreshment1 and separate them eternally from the fountain of blessedness1 and banish them out of heaven unto the fellowship of devils4 ,and ,o1 that corruption of the incorruptible spirit is worse than the corruption of the mortal flesh1 corruptio optimi pessima6 ,now1 whoever of you is thus far undeceived as to believe your danger and misery1 and to discern that inbred delusion of your hearts1 be not discouraged utterly1 there may be hope of recovery when you see your disease4 ,i say1 if you see that hell is at the end of your way1 then know that he who sent that voice to call you off that way of death1 he leaves you not to your own wits to guide you into the right way1 but he follows with a voice behind you1 saying1 8,here is the way1 walk in it10 turn not out of it to the right hand or left4 ,and this voice sounds plainly in the word1 and it is nothing else but the sound of the gospel1--that blessed sound that invites and allures you to come to ,jesus ,christ1 8the way1 truth1 and life10 the true way to the true life4 ,all other ways1 all other lives have no truth in them1 it is but a cloud1 a fancy that men apprehend and lay hold on4 ,but come to this way and it will truly lead thee to the true life1 eternal life4 ,if you fly unto him out of the apprehension of your danger1 you have a clear way to come to ,god1 and as plain a way to attain life and peace4 ,being in ,christ1 you have assurance of not falling into condemnation4 ,he is such a way as will hold you in1 and not suffer you to go out of it again to the way of death4 ,and therefore he will give you a ,tutor1 a ,guider1 and ,director in this way to life and peace1 and that is the ,holy ,spirit1 to lead in all truth1 and to guide your feet in the way of his commandments4 ,so that in this new and living way of ,christ1 you shall have both light of the word to know where to walk1 and life of the ,spirit to make you walk toward that eternal life1 and thus grace and truth are come by ,jesus ,christ4 ,indeed1 you must suffer the mortification of your flesh1 you must endure the pain of the death of your lusts1 the cutting off your right hand and plucking out your right eye1 which would make you offend and stumble in the way1 but let the remembrance of the life to come sweeten it all4 ,when men undergo the hazard of losing life for a little pleasure1 when1 for a poor petty advantage1 men will endure so much pains and trouble4 ,o what should 8eternal life10 and such a life as the best life here is but death to it6 ,how should it mitigate and sweeten the bitterness of mortification8 ,how should it fortify our spirits to much endurance and patience8 ,a battle we must have1 for these lusts that we disengage from the devil1 and the world besides1 will lay wait for us in this way1 but1 when for such small and inconsiderable advantages men will endure all the disadvantages of war1 of a long war1 ,o how should the expectation of this peace1 which encloses and comprehends all felicity1 all well being1 animate and strengthen us to fight in into the city of life and peace eternal6 ,sermon ,,xx4 ,verse #g4--8;,because the carnal mind is enmity against ,god1 for it is not subject to the law of ,god1 neither indeed can be40 ,unbelief is that which condemns the world4 ,it involves in more condemnation than many other sins1 not only because more universal1 but especially because it shuts up men in their misery1 and secludes them from the remedy that is brought to light in the gospel4 ,by unbelief ,i mean1 not only that careless neglect of ,jesus ,christ offered for salvation1 but that which is the root of that1--the inconsideration and ignorance of our desperate sinfulness and irremediless misery without ,christ1--which1 not being laid to heart seriously1 makes such slight and superficial entertainment of a ,saviour and ,redeemer4 ,man is truly miserable and unhappy1 whether he know it or not1 but truly it is an accession to his misery that he knows it not1 that he neither apprehends what he is now by nature1 nor what he must shortly be made by justice4 ,indeed1 if there were no remedy to be found1 it were a happy ignorance to be ignorant of misery1 the knowledge and remembrance of it could do nothing but add unto the bitterness of it4 ,if a man might bury it in eternal forgetfulness1 it were some ease4 ,but now1 when ,god hath in his mercy so appointed it1 that the beginning of the belief of sin and misery shall1 in a manner1 be the end of misery1 and seeing1 whether men know it or not1 they must shortly be made sensible of it1 when there is no remedy to be found1 then1 certainly1 it is the height of man's misery that he knows and considers it not4 ,if we would apply our hearts at length to hear what ,god the ,lord speaks--for he only can give account of man to himself1--we might have a survey of both in these words and the preceding--of our desperate wickedness1 and of our intolerable misery4 ,for the present1 by nature we are enemies to ,god1 and shortly we must be dealt with as enemies1 as rebels to the most potent and glorious ,king1--be punished with death1 an endless living death4 ,experience shows how hard a thing it is to persuade you that you are really under the sentence of death1 you will not suffer your hearts to believe your danger1 lest it interrupt your present pleasures of sin4 ,nay1 you will flatter yourselves with the fancied hope of immunity from this curse1 and account it a cruel and rigorous doctrine1--that so many creatures made by ,god should be eternally miserable1 or a sentence of it should be passed on all flesh4 ,now1 that which makes us hardly to believe this is the unbelief and deep inconsideration of your sinfulness1 therefore1 the apostle1 to make way for the former1 adds1 8,because the carnal mind is enmity against ,god40 ,do not wonder then that your ways and courses1 your affections and inclinations bring forth that ghostly and dreadful end of death1 seeing all these are enmity to the greatest ,king1 who alone hath the power of life and death4 ,they have a perfect contrariety to his holy nature and righteous will4 ,not only is the carnal mind an enemy1 but enmity itself1 and therefore it is most suitable that the sovereign power of that 8,king of kings10 is stretched out to the vindication of his holiness and righteousness1 by taking vengeance on all ungodliness and unrighteousness of men4 ,if rebellion in a state or monarchy against these petty mortal gods1 who shall die as men1 be so heinous as to deserve death1 by the consent of all nations1 how much more shall enmity and rebellion against the immortal eternal ,king1 who hath absolute right and dominion over his creatures as over the clay1 have such a suitable recompense of eternal death8 ,now1 my beloved1 if you once believed this1 the enmity and opposition of your whole natures to ,god1 you could not but fearfully apprehend what might be the issue of it1 you could not bless yourselves as you do1 and put the evil day far off1 but certainly you would be affrighted with the terror and majesty of that ,god you have to do with1 whom1 when he awakes to judgment1 you can neither resist nor escape1 no standing against his wrath1 and no flying from it out of his dominions1 and this would dispose and incline your minds in time to hearken to the treaty of peace1 which is holden out in the gospel1 and to lay down the weapons of your enmity1 and make peace with him in his ,son the ,peace maker4 ,amity and unity are the very being and beauty of the world4 ,this universe is made up of innumerable different kinds and natures1 and all these climb and walk together by the bond of peace and concord among themselves1 and with that one high understanding that directs all1 and supreme will of ,god that moves all4 ,it is that link of union with ,god1 that gives and preserves being and beauty in all the creatures1 as the dependence of the ray upon the sun1 or the stream upon the fountain1 makes them what they are1 which being interrupted they cease to be what they were1 8all things continue as thou hast ordained them for all are thy servants10 ,psal4 cxix4 #i4 ,you see1 then1 this amity and union of subordination of the creatures to ,god is not dissolved to this day1 but woful and wretched man alone hath withdrawn from this subordination1 and dissolved this sacred tie of happy friendship1 which at first he was lifted up unto1 and privileged with4 ,amity and friendship1 you know1 consists in an union of hearts and wills1 and a communion of all good things1 it makes two one1 as much as two can be1 by the conspiracy of their affections in one thing1 and the joint concurrence of their endeavours to communicate to one another what each hath1 it takes away propriety17#ahc7 and it makes a community between persons4 ,now1 how happy was that amity6 how blessed that friendship between ,god and man6 ,though man's goodness could not extend to ,god1 yet his soul united to ,god by love and delight1 and all that ,god had given him returning that to the proper owner1 acknowledging his absolute dependence on him1 and claiming interest and propriety in nothing1 not in himself4 ,and then1 on the other hand1 the love and good-will of the infinite ,god placed on man1 and from that fountain all the streams of happiness issuing forth towards man1 the fulness of ,god opening up itself to him1 and laying out itself towards him1 ,god so far descending1 as in a manner1 to become the creature's1 to expose and dispose himself1 and all in him1 for poor man's use and comfort4 ,how joyful was that amity6 ,but the breaking of this bond of peace is as sad and grievous4 ,there was a woful interposal between ,god and us1 which hath separated these chief friends ever since the beginning1 and that is sin1 the seeds of all enmity and discord1 this hath rent asunder the bond of amity1 this hath made such a total aversion of the soul from ,god1 and imprinted such an irreconcilable enmity in the heart against the holy will of ,god1 that there is no possibility to reunite them again1 and restore the old friendship1 as long as the soul is not quite changed and transformed4 ,that first creation is so marred and defaced1 that there is no mending of it till a second creation come4 ,the carnal mind is not simply an enemy1 but enmity itself2 an enemy may reconcile again1 and accept terms of peace but enmity cannot reconcile to amity1 without the very destruction of itself4 ,the opposition of the heart is so perfect1 that as soon may enmity unite with amity1 and become one with it1 as a carnal natural mind can submit to ,god's holy will4 ,that which was at the beginning voluntary1 is become necessary1 and turned into the nature of an inbred antipathy1 that no art can cure4 ,the fall was such a disjointing of the soul from ,god1 that no skill but infinite wisdom1 no strength but ,almighty power1 can set it right1 and put it in the first posture again4 ,it is true1 there are not many who will openly and expressly denounce war against heaven1 it is not so incident17#ahd7 that any man should have explicit plain thoughts of hatred against ,god4 ,there are some common principles engraven by ,god in all men's minds1 which serve as his witnesses against men1 that ,god should be loved1 served1 adored1 and worshipped1 that there is nothing so worthy of the desires of the soul4 ,now1 this general acknowledgment deludes the most part1 for they take it for granted that they do love ,god with their heart1 because their consciences bear witness that they ought to love him1 as if it were all one to know our duty and to do it4 ,who is there but he entertains himself with this good opinion of himself1 that his heart is good and true to ,god1 for1 say you1 whom should ,i love1 if ,i love not ,god8 ,i were not worthy to live if ,i love not him4 ,it is true indeed that you say1 but if you did know your hearts you would find their faces turned backward and averted from ,god1 and could no more please yourselves in such a confession of the truth1 than the devil hath reason to think himself a believer1 because he is convinced that ,christ is the ,son of ,god1 and confessed it too1 no more than the son that promised to go to the garden to work1 and went not1 had ground to think himself an obedient son1 7,matt4 xxi4 #cj74 ,such a confession of duty may be extorted from damned spirits1 and therefore you would not draw this vail over the wretched wickedness of your natures1 to the end that you may conceive well of yourselves4 ,it is so far from extenuating or excusing1 that the very conviction of the great obligation to love and obey ,god1 is the greatest aggravation of the enmity4 ,it is this which makes it the purest malice and perfectest hatred1 that knowing the goodness of ,god1 convinced of our bound duty to love and serve him1 yet in the very light of such a shining truth1 to turn our hearts away from him1 and exercise all acts of hostility against him4 ,that you may know1 then1 wherein the enmity of your hearts consists1 ,i shall instance it in three branches or evidences4 ,there is an enmity in the understanding1 that it cannot stoop to believing of the truth1 there is an enmity in the will1 that it cannot subject to the obedience of ,god's holy commands1 and this is extended also to a stubborn rebellion against the will of ,god1 manifested in the dispensations of his providence1 in a word1 the natural and carnal mind is incapable of faith1 of obedience1 and of submission4 ,there are many things revealed in the scripture1 that the natural man cannot receive or know1 8for they are foolishness to him10 #a ,cor4 ii4 #ad4 ,some spirits there are lifted up above others1 either by nature or education1 in which this rebellion doth more evidently appear1 reason in them contends with religion1 and they will believe no more than they can give a reason for4 ,there is a wisdom in some men1 that despiseth the simplicity1 or the inevidence7#ahe7 of the gospel1 and accounts it foolishness1 the carnal mind will needs start out from implicit trusting of ,god1 when once it is possessed with some imagination of wisdom1 therefore how many are the insurrections of men's spirits against ,god's absolute power over the creatures1 against the mysteries of the holy ,trinity and incarnation1 against the resurrection of our bodies8 ,in these1 and such like1 the pretended wisdom of men hath taken liberty to act enmity1 and to dispute against ,god4 ,but truly1 the rebellion and insubjection against the truth of ,god is more generally practised1 even by the multitude of men though in an unfree1 hidden way1 how few do believe their own desperate wickedness1 though ,god hath testified it of man8 ,doth not every one apprehend some good to remain in his nature1 and some power to good8 ,what an impossibility is it to persuade you that all mankind are under the sentence of eternal condemnation1 that children1 who have not done good or evil1 are involved in it also8 ,your hearts rise against such doctrines1 as if they were bloody and cruel inventions4 ,to tell you that many are called and few chosen1 that the most part of them who profess the truth are walking in the way to hell1 and shall undoubtedly fall into it1 you may hear such things but you bless yourselves from them1 and cannot be persuaded to admit them into your minds1 the hearts of men will be giving the very lie to the ,god of truth1 when he speaks these things in his word1 ,god forbid that all that be true6 ,if we should expound the law unto you1 and show you that the least idle word1 the lightest thoughts1 the smallest inward motion of the heart deserves eternal misery1 that anger is murder in ,god's sight1 that lusting is fornication1 that covetousness and love of the world is idolatry1 these things you cannot know or receive4 ,there are so many high imaginations in your minds1 that exalt themselves against the knowledge of ,god1 so many thoughts that are mustered and set in battle array against the holy truths of ,god1 that truly no weapons of human persuasion or instruction can be able to cast down your misapprehensions and imaginations1 or reasonings of your hearts1 or able to scatter these armies of rebellious thoughts1 and bring them in captivity1 7#b ,cor4 x4 #d1 #e74 ,man's darkened mind is a stronghold1 that all the repeated and continued beatings of the word1 the multiplying 8precept upon precept and line upon line10 cannot storm it to make any true light shine into it4 ,it is a dungeon1 a pit so shut up and enclosed1 no door nor window in it1 so that albeit the ,son of righteousness shine upon it1 and round about it1 there is no beam of that light can enter in the hearts of many thousands4 ,the generality are drowned as yet in a deluge of ignorance1 under the very light of daily preaching4 ,it is a night of as thick darkness within men's souls1 as if there were no light about us4 ,certainly this declares the height of enmity1 the strength of the opposition4 ,this prison of your minds is a stronghold indeed1 that is proof of all preaching or instruction1 and certainly they will hold out1 till almighty power storm them1 and beat or batter open some entry in your souls to receive this shining light of the gospel4 ,then1 there is a rebellion of the will against ,god's holy will revealed in his law or word1 it cannot be subject to the law of ,god4 ,it neither is nor can1 for enmity and antipathy is sunk into its nature so1 that it is the most deformed monstrous thing in the world1 if the disfigured face of man's soul were visible1 ,o how ugly were it6 ,how would you loathe it6 ,if there were a creature that could do nothing but hate itself and sought its own destruction1 that were a hateful enough object4 ,but self hatred and enmity is nothing so deformed and abominable1 as for the creature's will to be set in opposition to the holy will of him that made it4 ,it needs not much demonstration this1 if you had but a little more consideration4 ,look back upon the tenor of your ways1 set them beside the will and commands of ,god1 and what find you8 ,whether agreement or disagreement8 ,take a view of the current of your inclinations and affections1 and compare that with the holy will of ,god1 and what find you8 ,friendship or enmity8 ,you cannot digest the reproach of that1 to be called enemies to ,god1 but ,i pray you consider if there be not as perfect contrariety in your desires1 affections1 inclinations1 and actions to the will of ,god as if you did profess it4 ,what would you do if you professed yourselves enemies to ,god8 ,could you possibly vent your enmity any other way than this1 in withdrawing from the yoke of his obedience1 in revolting from that allegiance you owe to him8 ,you could wrong him no further than by setting your hearts and ways contrary to his heart and ways in loving what he hates and hating what he loves4 ,for his own blessed being you could not impair it4 ,now1 consider if that be not acted as really as if you did profess it4 ,can you say that cursing1 swearing1 lying1 railing1 anger1 strife1 envy1 revenge1 and such like works of darkness1 are the things which his soul loves8 ,are these suitable to his holy will8 ,and yet these are your inveterate customs1 to which your natures are so inured and habituated1 that you can no more forsake them than hate yourselves4 ,are filthiness1 drunkenness1 ,sabbath breaking1 covetousness and love of the world1 are these his delight8 ,and yet these are your delight4 ,again is it not his will that ye should purge yourselves from all filthiness of flesh and spirit1 and perfect holiness8 ,is not righteousness that which he loves1 and truth in the inward parts8 ,doth not he look to a contrite heart1 and account that a savoury sacrifice8 ,is it not his royal statute and commandment1 of which not one jot shall fail1 that ye should deny yourselves1 love your enemies1 forgive them that offend you1 sanctify his name always in your hearts1 and especially on the holy ,sabbath1 that ye should watch unto prayer1 be sober in the use of the world1 be much in watching for his second coming8 ,now1 what repugnance is in your hearts and ways to all these8 ,do not the conversations of men display a banner against the gospel1 and proclaim as much in reality as is said in words in ,psal4 ii41 8,let us cast his cords behind us1 and cut his bands40 ,these things are unsavoury unto you1 you smell nothing pleasant in them1 but only in the puddle of the world1 in running at random1 at your own liberty1 after your own imaginations1 that you account only liberty4 ,o when shall your hearts be subdued1 and your affections brought in captivity to the obedience of ,christ6 ,when shall you be delivered up to the truth1 and so made to obey from the heart that form of doctrine and sound words1 ,rom4 vi4 #ag4 ,this is the strongest hold that ,satan hath in man's heart1--his will and affections1 and this keeps out longest against ,jesus ,christ1 till he that is stronger come and bind the strong man1 and cast out the enmity1 and make all captive to his loving obedience1 and willing subjection1 #b ,cor4 x4 #d1 #e4 ,then1 thirdly1 the enmity of the soul of man is acted in his rebellion against the will of ,god manifested in his works1 in his unsubjection and unsubmissive disposition towards the good pleasure of the ,lord1 in carving out such and such a lot in the world4 ,it is certain1 that as the will of ,god is the supreme rule of righteousness1 so it is the sovereign cause and fountain of all things and therefore1 how infinitely is the creature bound to be subject to him as a ,lawgiver1 by pleasant and willing obedience to his righteous and reasonable commands1 and to submit to him as the absolute ,ruler1 by quiet and humble condescendence1 to all the dispensations of his providence6 ,now1 you know1--if you know any thing of yourselves1--how cross and opposite these hearts of yours are to his good pleasure1 how they are set just contrary4 ,and whence flow all murmurings1 grudgings1 discontents1 griefs1 cares1 and perplexities of men1 but from this fountain1 the rebellion of the heart against ,god8 ,there is nothing in all the creation mutinous and malcontent1 but the heart of man4 ,you see frequent examples of it1 in the murmurations of the people in the wilderness4 ,it is frequently styled1 a tempting of the ,lord1 7,exod4 xvii4 #b17 importing a high provocation of his holy ,majesty1 a special incitement1 as it were1 and motive to declare his absolute power and righteousness against such1 and therefore these are often conjoined1 ,psal4 lxxviii4 #ag1 #ah1 8,they sinned yet more1 by provoking the most ,high1--and they tempted ,god in their hearts0 and it is added1 verse #ai1 8,yea1 they spake against ,god40 ,wherein you may observe a gradation of aggravations of this enmity4 ,when men have already deserved infinite punishment at his hand1 and may always look within1 and find an answer to all the murmurings of their hearts1 as having sinned so often against him1 yet then1 to rise up against his good pleasure1 and after we have so often sinned1 to repine at any thing coming from him4 ,and this1 certainly1 is a high provocation of the most high ,god2 it puts a kind of necessity upon him1 to inflict that which thou indeed deservest1 and then1 this inward heart burning against ,god1--it breaks out often in words1 against that most high and holy ,one1 so ver4 #dj1 #da1 and ver4 #ef1 #eg ,provoking1 which is the plain expression of murmuring1 in the margin is rendered1 rebelling against him1 and so in ver #h1 when a short account is given of them1 when the character or anagram of such a people is expressed1 it is set down thus1 8a stubborn and rebellious generation40 ,therefore ,paul1 considering this woful and wretched posture of the soul1 set in opposition to the always blessed will of ,god1 and the madness and folly of it1 he exhorts us1 8,neither murmur ye1 as some of them murmured and were destroyed of the destroyer1 for these things happened for ensamples10 c41 #a ,cor4 x4 #aj1 #aa4 ,truly1 there is nothing more deformed and vile in itself1 or more disquieting and tormenting to the soul1 or more dangerous in the consequences of it1 than such a posture of spirit1 a discontented humour against ,god's providence whether it be in withholding that good thing from us which we desire1 or sending that which crosseth our humour1 whether sickness1 or want1 or reproach1 or disrespect1 whatsoever it be that the heart is naturally carried to pursue or eschew4 ,what more abominable and ugly visage1 than the countenance of an angry and furious person8 ,but when this is against ,god1 it adds infinitely to the deformity and vileness of it4 8,i do well to be angry10 is the motto of a discontented soul4 ,it elects an imaginary sovereignty against true ,sovereignty1 it sets up an anti providence1 it establisheth another divine power and wisdom1 and brings the majesty1 highness1 and holiness of ,god down to be tread upon by the creature4 ,and then it is its own tormentor1 a sin that needs no punishment but itself the insurrection and mutiny of the heart against ,god's will1 sets all the powers of the soul out of course1 vexes pains1 and disquiets all4 ,there is no peace and tranquillity but in the complacency of the heart with ,god's heart1 as ,ephraim was like a bullock unaccustomed with the yoke1 7,jer4 xxxi4 #ah 7 the more he fretted and spurned at his yoke1 the more it galled him1 and grieved him1 till he was instructed1 and then he was eased4 ,this fills the soul with hideous tormenting thoughts1 and cares2 this feeds upon its own marrow1 and consumes it--as some have made the emblem of envy1--which is a particular kind of this enmity1 as if you would imagine a creature that did waste and consume all its moisture1 and marrow1 and feed upon the destruction of itself4 ,now this is but the prelude of what follows1 this self-punishment is a messenger to tell what is coming1 that the most high ,god is engaged in his power against such a person1 and shall vent his displeasure to their eternal displeasure4 ,that is the fruit of this enmity4 ,sermon ,,xxi4 ,verses #g1 #h4--8,the carnal mind is enmity against ,god for it is not subject to the law of ,god1 neither indeed can be4 ,so then they that are in the flesh cannot please ,god40 ,it is not the least of man's evils1 that he knows not how evil he is1 therefore the ,searcher of the heart of man gives the most perfect account of it1 ,jer4 xvii4 #ab4 8,the heart is deceitful above all things10 as well as 8desperately wicked10 two things superlative and excessive in it1 bordering upon an infiniteness1 such as sin is capable of1 wickedness and deceitfulness6 ,and indeed1 that which makes the wicked heart desperately and hopelessly so1 is the deceitfulness of it4 ,there are many specious coverings gotten to palliate this wickedness and enmity1 and so many invisible and spiritual wickednesses in the heart1 that it is no wonder that they lurk and dwell without observation4 ,sin is either covered with some deceivable pretext of another thing1 or altogether escapes the dim eyes of men1 because of its subtile and spiritual nature4 ,both are in this business3 the enmity of man's heart against ,god is so subtile a thing in many1 and it is shrouded over with some other pretences in all1 that few get the lively discovery and sense of it4 ,it is true1 it is very gross and palpable in the most part of men1--visible1 ,i mean1 upon them1 though not to themselves4 ,any1 whose eyes are opened1 may behold the black visage of rebellion in the most part of the actings and courses of men1 as the apostle1 7,gal4 v47 speaks 8the works of the flesh are manifest40 ,truly this enmity against ,god is too manifest in most part1 the weapons of your warfare against ,god being so carnal and visible1 your opposition to his holy will and ways being so palpable4 ,there is an enmity acted by many in the tenor of their conversation1 without ,god in the world1 and against ,god1 as appears in all your inveterate and godless customs of lying1 swearing1 cursing1 drunkenness1 railing1 ,sabbath breaking1 neglect of prayer1 and such like1 which carry in their fore brow this inscription1 8against the known ,god10 opposite to that of the ,athenians altar4 ,the ,god whom you pretend to know and worship1--his name is every day blasphemed1 his word slighted1 his will disobeyed1 as if you had proclaimed war against him4 ,but there is in some 7and ,i fear a great many7 not only an acted but an affected enmity too1 enmity rising up to the maturity and ripeness of malignity and hatred of the image of ,god1 in all his children4 ,some are not willing to go to heaven1 yet they do not disturb others in their journey1 they can let others be religious about them1 and rawly7#ahf7 desire to be like them1 but others there are1 who will neither enter into heaven themselves1 nor let others enter1 as ,christ speaks of the ,pharisees1 ,matt4 xxiii4 #ac4 ,they hate the light of another's conversation1 because their own deeds are evil1 and are reproved and condemned by it4 ,it is said1 ,rev4 xi4 #aj1 the witnesses tormented them that dwelt on the earth4 ,it is strange what a torment it is to the world that the godly are in it6 ,piety is an eyesore to many1 if they could extirpate all that bears that image1 they would think it sweet as bread1 ,psal4 xiv4 ,this is a more open and declared enmity against the ,god of heaven1 and yet ,i know it lurks under the mask of some other thing4 ,you pretend to hate hypocrisy only1 alas6 what a scorn is it for profanity to hate hypocrisy8 ,sure it is not because it is a sin but for the very shadow of piety it carries4 ,you hate the thing itself so perfectly1 that you cannot endure the very picture of it4 ,do not deceive yourselves1 the true quarrel is because they run not to the same excess of riot with you4 ,if they will lie1 cozen1 defraud1 swear1 and blaspheme as other men1 you could endure to make them companions1 as you do others1 and the principle of that is1 the enmity that was placed in the beginning1 that mortal irreconcilable feud1 betwixt the two families1 are two seeds of ,christ and ,satan4 ,but as ,i told you1 this enmity acts in a more subtile and invisible way in some1 and it is painted over with some fair colours to hide the deformity of it4 ,not only the grosser corruptions of men carry this stamp1 but take even the most refined piece or part in man1 take his mind1 take the excellency of his mind1 even the wisdom of it1 yet that hath enmity incorporated into it1 and mixed with it throughout all1 for the wisdom of the flesh is enmity with ,god1 as it may be read1 1 the very prudence and reason of a natural man1 which carries him to a distance from1 and opposition with1 the common defilements in the courses of men1 yet that hath in its bosom a more exquisite and refined enmity against ,god1 and so the more spiritual and purified it be from grosser corruptions1 it is the more active and powerful against ,god1 because it is1 as it were1 the very spirit and quintessence of enmity4 ,you see it1 #a ,cor i41 how the wisdom of ,god is foolishness to the wisdom of the world1 and then again1 that the wisdom of the world is the greatest folly to the only wise ,god4 ,men1 that have many natural advantages beyond others1 are at this great disadvantage1 they are more ready to despise godliness1 as too base and simple a thing to adorn their natures1 as ,christ said of rich men1 it may be said of wise men1 of learned men1 of civil and blameless persons who have a smooth carriage before the world1 how hard is it for such to enter into the kingdom of heaven8 ,hard indeed6 for they must be stripped naked of that1 ere they can enter through this narrow gate1 ,i mean1 the opinion and conceit1 of any worth or excellency1 and so diminished in their own eyes1 that they may go through this needle s eye without crushing4 ,the stream of enmity runs under ground often1 and so hides itself under some other notion1 till at length it burst forth openly4 ,i find it commonly runs in the secret channel of amity or friendship to some other thing opposite to ,god4 ,so ,james iv4 #d1 ,the amity of the world is enmity with ,god1 and #a ,john ii4 #ae1 ,he that loveth the world1 the love of the ,father is not in him4 ,there are two dark and under ground conduits1 to convey this enmity against ,god1--amity to the world1 and amity to ourselves1 self love1 and creature-love4 ,we cannot denounce war openly against heaven1 but this is the next course1 to join to1 or associate with1 any party that is contrary to ,god1 and thus1 under the covert of friendship to ourselves1 and love to the world1 we war against ,god1 and destroy our own souls4 ,i say1 first1 amity to the world carries enmity to ,god in the bosom of it1 and if you believe not this1 hear the apostles sharp and pungent question1 you adulterers and adulteresses1 know you not that the amity of the world is enmity with ,god8 ,he doth not speak only to persons guilty of that crime1 but to all natural men1 who are guilty of adultery or whoredom of a more spiritual nature1 but as abominable and more dangerous4 ,there is a bond and special tie betwixt all men and ,god their ,maker1 which obligeth them to consecrate and devote themselves1 their affections and endeavours1 to his honour1 especially when the covenant of the gospel is superadded unto that1 in which ,jesus ,christ our ,lord reveals himself1 as having only right to us and our affections1 as willing to bestow himself upon us1 and notwithstanding of all the distance between him and wretched sinners1 yet filling it up with his infinite love and wonderful condescendency1 demitting himself to the form of a servant1 out of love1 that so he might take us up to be his chaste spouse1 and adorn us with his beauty4 ,this he challengeth of us1 whoever hear and profess the gospel1 this is your profession--if ye understand it--that ,jesus ,christ shall be your well-beloved1 and ye his1 that ye shall separate yourself to him1 and admit no stranger in his place1 that the choice and marrow of your joy1 love and delight1 shall be bestowed on him4 ,now1 this bond and tie of a professed relation to that glorious husband1 is foully broken by the most part1 by espousing their affections to this base world4 ,your hearts are carried off him unto strangers1 that is1 present perishing things whereas the intendment of the gospel is1 to present you to ,christ as pure virgins1 #b ,cor4 xi4 #b4 ,truly your hearts are gone a whoring after other things1 the love of the world hath withdrawn you1 or kept you in chains1 these present things are as snares1 nets1 and bands1 as an harlot's hands and heart1 ,eccl4 vii4 #bf4 ,they are powerful enchantments over you1 which bewitch you to a base love1 from an honourable and glorious love4 ,o that you would consider it1 my beloved1 what opposition here is betwixt the love of the world and the love of the ,father1 betwixt amity to that which hath nothing in it1 but some present bait to your deceitful lusts1 and amity to ,god1 your only lawful ,husband6 ,affection is a transforming and conforming thing1 ,si terram amas terra es17#ahg7 the love of ,god will purify thy heart1 and lift it up to more similitude to him whom thou lovest1 but the love of the world assimilates it unto the world1 makes it such a base and ignoble piece1 as the earth is4 ,do you think marriage affection can be parted8 8,my well beloved is mine10 therefore the church is the turtle1 the dove to ,christ1 of wonderful chastity1 it never joins but to one1 and after the death of its marrow1 it sighs and mourns ever after1 and sits solitarily4 ,you must retire1 my beloved1 and disengage from the love of other things1 or you cannot love ,christ1 and if you love not ,christ1 you cannot have peace with the ,father1 and if you have not that peace1 you cannot have life4 ,this is the chain of life1 the first link begins at the divorcement of all former loves and beloved idols once the soul must be loosed in desire and delight1 and that link must be fastened upon the most lovely and desirable object ,christ1 the ,desire of the nations1 and this draws along another link of peace and life with it4 ,do not mistake it1 religion would not hinder or prejudice your lawful business in this world4 ,o1 it were the most compendious way to advance it with more ease to your souls6 ,but certainly it will teach you to exchange the love of these things for a better and more heart contenting love4 ,then amity to ourselves is enmity to ,god1 and truly this is the last stronghold that holds out longest against ,god1 when others may be beaten down or surrendered4 ,possibly a man may attain to this1 to despise these lower things1 as below his natural dignity and the excellency of his spirit4 ,some may renounce much of that friendship with worldly and temporal things1 as being sordid and base1 but the enmity gets into this strong and invisible tower of darkness1 self love and pride and therefore the apostle ,john makes this the last and chiefest1 the pride of life1 #a ,john ii4 #af4 ,when the lusts of the eyes and flesh are in some measure abated this is but growing1 and what decreaseth of these1 seems to accresce7#ahh7 unto this1 as if self love and pride did feed and nourish itself upon the ashes or consumption of other vices4 ,yea1 it draws sap from graces and virtues1 and grows thereby1 till at length it kill that which nourished it1 and indeed the apostle ,james seems to proceed to this1 ver #e1 #f when he minds us that ,god resisteth the proud1 and giveth grace to the humble4 8,doth the scripture say this in vain80 saith he4 ,is not self amity as well enmity as the amity of the world8 ,and therefore ,god opposes himself unto it1 as the very grand enmity4 ,self is the great lord1 the arch rebel1 the head of all opposition1 that in which they do all centre1 and when all the inferior soldiers are captives1 or killed this is last in the field1 it lives first in opposition and dies last1 primum vivens et ultimum moriens4 ,when a man is separated from many things1 yet he may be but more conjoined to himself1 and so the further disjoined from ,god4 ,of all these vile rags of the old man1 this is nearest the skin1 and last put off1 of all the members1 self is the heart1 first alive1 and last alive4 ,when enmity is constrained to render up the outward members of the body1 to yield them to a more smooth and fair carriage to a civil behaviour1 when the mind itself is forced to yield unto some light of truth and knowledge of the gospel1 yet the enmity retires into the heart1 and fortifies it the stronger1 by self love and self estimation1 as in winter the encompassing cold makes the heat to combine itself together in the bowels of the earth1 and by this means the springs are hotter than in summer1 so the surrounding light of the gospel1 or education1 or natural honesty1 drives the heat and strength of enmity inward1 where it fortifies itself more4 ,this is that accursed antiperistasis7#ahi7 that is made by the concurrence of some advantages of knowledge and civility1 and such like4 ,the blood of enmity against ,god gets in about the heart1 when it is chased for fear out of the outward man1 therefore1 the very first and fundamental principle of ,christianity1 is1 8,let a man deny himself1 and so he shall be my disciple40 ,he must become a fool in his own eyes1 though he be wise1 that he may be wise 7#a ,cor4 iii4 #ah71 he must become as ungodly1 though godly1 that he may be justified by faith 7,rom4 iv4 #e71 he must forsake himself1 that he may indeed find himself1 or get a better self in another1 he must not eat much honey1 that is not good1 it would swell him though it be pleasant1 he must not search his own glory1 or reflect much upon it1 if he would be a follower and a friend of ,christ4 ,look1 how much soever you engage to yourselves esteem1 or desire to be esteemed of others1 to reflect with complacency on yourselves1 to mind your own satisfaction and estimation in what you do1 so much you disengage from ,jesus ,christ1 for these are contrary points4 ,this is a direct motion towards ,christ4 ,that is an inverse and backward motion towards ourselves1 and so much as we move that way1 we promove not1 but lose our way1 and are further from the true end4 ,ezekiel's living creatures may be an emblem of a ,christian's motion1 he returns not as he goes1 he makes a straight line to ,god1 whithersoever he turn him1 but nature makes all crooked lines1 they seem to go forth in obedience to ,god1 but they have a secret unseen reflexion into its own bosom4 ,and this is the greatest act of enmity1 to idolize ,god1 and deify ourselves1 we make him a cypher and sacrifice to ourselves his peculiar1 incommunicable property of ,alpha and ,omega1 that we do sacrilegiously attribute to ourselves1 the beginning of our notions1 and end of them too4 ,this is the crooked line1 that nature cannot possibly move out of1 till a higher ,spirit come and restore her that halted1 and make plain her paths4 ,that which is added1 as a reason1 explains this enmity more clearly1 because it cannot be subject1 c4 ,truly these two forementioned amities of the world and of ourselves1 do withdraw men wholly from the orderly subjection that they owe to the law of ,god4 ,order is the beauty of every thing1 of nature1 of art1 of the whole universe1 and of the several parts1 kingdoms and republics of it4 ,this indeed is the very beauty of the world1 all things subordinate to him that made them1 only miserable man hath broken this order1 and marred this beauty1 and he cannot be subject cannot come again into that orderly station and subordination he was once into4 ,this is the only gap or breach of the creation4 ,and it is some other engagements that draw him thus far out of course--the base love of the world1 and the inordinate love of himself4 ,o these make his neck stiff1 that it cannot bow to the yoke of obedience1 these have opposite and contrary commands1 and no man can serve two masters4 ,when the commands of the great lord1 self1 come in opposition with the commands of ,god1 then he cannot be subject to the law of ,god4 ,for a time1 in some things he may resemble a subjection1 when the will of self and the will of ,god commands in one point1 as sometimes they do by accident1 but that is neither frequent nor constant4 ,not only is he not subject1 but there is worse in it1 he cannot be subject to the law of ,god4 ,this is certainly to throw down the natural pride of man1 that always apprehends some remanent ability in himself4 ,you think still to make yourselves better1 and when convinced or challenged for sins1 to make amends and reform your lives4 ,you use to promise these things as lightly and easily as if they were wholly in your power1 and as if you did only delay them for advantage1 and truly it seems this principle of self sufficiency is engraven on men's hearts when they procrastinate and delay repentance and earnest minding of religion to some other fitter season1 as if it were in their liberty to apply to it when they please1 and when you are urged and persuaded to some reformation1 you take in hand1 even as that people1 ,jer4 xlii4 #f1 #bj1 who said1 8all that the lord hath said we will do40 ,you can strike hands1 and engage to serve the ,lord1 as easily as that people in ,joshua xxiv4 #ah1 #ai4 ,but we may say1 ,oh1 that there were such a heart in you6 ,but1 alas1 such a heart is not in you6 ,you cannot serve the ,lord1 for he is holy and jealous1 and ye are not only weak1 but wicked4 ,i beseech you then1 believe this one testimony that ,god hath given of man1 even the choicest thing in man1 the very wisdom of a natural man1 it is not subject to ,god's law1 and it cannot be better1 neither can it be subject4 ,resolution1 industry1 vows1 and covenants will not effect this1 till the ,most ,high break and bow the heart4 ,and not only has this enmity against the old law of commandments an antipathy at them1 as crossing our lust1 but even against the new and living law of the ,spirit of life in ,christ4 ,here is your misery1 you can neither be subject to the law as commanding to obey it1 or threatening for disobedience to it1 nor to the gospel as promising to believe and receive it4 ,the law commands1 but your law countermands within2 the law threatens and sentences you with condemnation1 but you have some self-pleasing delusion and dream in your heads1 and bless yourselves in your own hearts1 even though ye walk in the imagination of your hearts1 contrary to the law1 ,deut4 xxix4 ,it is strange that you do not fore-apprehend and fear hell6 ,but it is this delusion possesses the heart1 8you shall not die30 it was the first act of enmity1 not only the transgression of the command1 hut unbelief of the truth of the curse3 and that which first encouraged man to sin1 encourages you all to lie into it1 and continue in it1--a fancy of escaping wrath4 ,this noise fills the heart2 ,satan whispers in the ear1 ,go on1 you shall not die4 ,thus it appears1 that the natural mind cannot be subject to the law of ,god1 no persuasion1 no instruction1 can enforce this belief of your damnable condition upon you4 ,but then1 when the enmity is beaten out of this fort1 and a soul is really convinced of its desperate and lost estate1 when the heart is brought down to subjection1 to take with that dreadful sentence2 yet there is another tower of enmity in the heart1 that can keep out against the weapons of the gospel1 such as ,paul mentions1 ,rom4 x4 #c4 ,being ignorant of the righteousness of ,god1 they went about to establish their own1 and could not submit to the righteousness of ,god4 ,there is a natural pride and stiffness of heart1 that we cannot endure but to have something in ourselves to rest on1 and take pleasure into3 and when a soul sees nothing1 it rather vexes and torments itself as grieving because it hath no ornament or covering of its own1 nor rejoiceth and delighteth in that righteousness of ,god revealed in ,christ4 ,o the difficulty to bow down so low1 as to put on another's righteousness over our nakedness6 ,and should it be called submission8 ,is it not rather the elevating and exalting of the soul8 ,yet in respect of our natural posture of spirit1 it is a matter of great difficulty to make a self-condemned sinner submit to this1 to be saved freely1 without money or price1 by another's ransom4 ,what empty1 vain1 and frivolous expiations and satisfactions will souls invent1 rather than trust all to this6 ,how long will poor souls wander abroad from hill to mountain1 seeking some inherent qualification1 to commend them1 and leave this garden and paradise of delights1 which is opened up in ,christ8 ,souls look everywhere for help1 till all hands fail2 and then necessity constrains them to come hither2 but indeed1 when necessity brings in1 charity and amity keeps in1 when once they know what entertainment is in ,christ4 ,as for you1 who as yet have not stooped to the sentence of wrath1 how will you submit to the righteousness of ,god8 ,but ,i wonder how you imagine this to be so easy a thing to believe4 ,you say you did always believe in ,christ1 and that your hearts are still on him1 and that you do it night and day4 ,now1 there needs no other argument to persuade that you do not at all believe in the gospel1 who have apprehended no more difficulty in it1 no more contrariety to your rebellious natures in it4 ,let this one word go home with you1 and convince you of your unbelief1 8,the natural mind is not subject to the law of ,god1 neither indeed can be40 ,how1 then1 do you come so easily by it8 ,certainly it must be feigned and counterfeit4 ,sermon ,,xxii4 ,verse #h4--8,so then they that are in the flesh cannot please ,god40 ,it is a kind of happiness to men1 to please them upon whom they depend1 and upon whose favour their well-being hangs4 ,it is the servant's happiness to please his master1 the courtier's to please his prince2 and so generally1 whosoever they be that are joined in mutual relations1 and depend one upon another2 that which makes all pleasant1 is this1 to please one another4 ,now1 certainly1 all the dependencies of creatures one upon another1 are but shadows unto the absolute dependence of creatures upon the ,creator1 for in him we live1 and move1 and have our being3 the dependence of the ray upon the sun1 of the stream upon the fountain1 is one of the greatest in nature2 but all creatures have a more necessary connexion with this ,fountain-being1 both in their being and well-being2 they are nothing but a flux and emanation of his power and pleasure1 and1 as the ,psalmist expresseth it1 ,he hides his face and they are troubled2 he takes away their breath1 and they die1 and return to their dust3 ,he sends forth his ,spirit1 and they are created1 and he renews the face of the earth1 ,psal4 civ4 #bi1 #cj4 ,you may extend this to the being and well-being1 the happiness and misery of creatures2 our souls which animate our bodies are but his breath which he breathed into the dust1 and can retract when he pleaseth2 the life of our souls1 the peace1 and tranquillity1 and satisfaction is another breathing of his ,spirit1 and another look of his countenance2 and as he pleases to withdraw it1 or interpose between his face and us1 so we live or die1 are blessed or miserable4 ,our being or well-being hath a more indispensable dependence on him1 than the image in the glass hath upon the living face4 ,if it be so then1 certainly of all things in the world it concerns us nearest how to please him1 and to be at peace with him4 ,if we be in good terms with him in whose hands our breath is1 and whose are all our ways1 7,dan4 v4 #bc47 upon whose countenance our misery or felicity hangs1 then certainly we are happy4 ,if we please him1 it matters not whom we displease2 for he alone hath absolute1 uncontrolled1 and universal power over us1 as our ,saviour speaks1 over both soul and body4 ,we may expect that his good pleasure towards us will not be satisfied1 but in communicating his fulness1 and manifesting his favour to us1 especially since the goodness of ,god is so exundant17#aij7 as to overflow even to the wicked world1 and vent itself as out of super-abundance1 in a river of goodness throughout the whole earth4 ,how much more will it run abundantly towards them whom he is well pleased with4 ,and therefore the ,psalmist cries out1 as being already full in the very hope and expectation of it1 that he would burst1 if he had not the vent of admiration and praise1 ,o how great is his goodness1 and how excellent his loving-kindness laid up for them that fear him6 ,psal4 xxxii #ai4 and xxxvi4 #g4 ,but1 on the other hand1 how incomparable is the misery of them who cannot please ,god6 even though they did both please themselves and all others for the present4 ,to be at odds with him in whom alone they can subsist1 and without whose favour is nothing but wretchedness and misery1 ,o that must be the worst and most cursed estate imaginable3 to be in such a state1 as do what they can1 they cannot please him1 whom alone to please is of only concernment1 what can be invented7#aia7 to that8 ,now1 if you ask who they are that are such8 ,these words speak it plainly1 in way of inference from the former doctrine1 8,so then they that are in the flesh cannot please ,god40 ,not they in whom there is flesh2 for there are remnants of that in the most spiritual man in this life3 we cannot attain here to angelic purity1 though it should be the aim and endeavour of every ,christian4 ,but they that are in the flesh1 or after the flesh1 imports the predomination of that1 and an universal thraldom of nature unto it1 which indeed is the state of all men that are but once born1 till a second birth come1 by the ,spirit of ,jesus ,christ4 ,the ground of this may be taken from the foregoing discourse1 and it is chiefly twofold4 ,one is1 because they are not in ,jesus ,christ1 in whom his soul is well pleased2 another is1 because they cannot suit and frame their carriage according to his pleasure4 ,since all mankind hath fallen under the displeasure of the most high ,god1 by sinning against him1 in preferring the pleasure of the flesh1 and the pleasure of ,satan1 to the pleasure of ,god1 there can be no atonement found to pacify him1 no sacrifice to appease him1 no ransom to satisfy his justice1 but that one perfect offering for sin1 ,jesus ,christ1 the propitiation for the sins of the elect world4 ,this the ,father accepts in the name of sinners2 and in testimony of his acceptance1 he did two several times1 by a voice from heaven1 declare1 first to a multitude1 7,matth4 iii4 #ag47 and then to the beloved disciples1 7,matth4 xvii4 #e47 and both times with great majesty and solemnity 7as did become him71 that this is his well-beloved ,son1 in whom his soul is well-pleased4 ,it pleased ,god to make the stream of his love to take another channel after man's sin1 and not to run immediately towards wretched man1 but he turned the current of his love another way1 to his own ,son1 whom he chose for that end1 to reconcile man1 and bring him into favor1 and his love going about1 by that compass1 comes in the issue towards poor sinners with the greater force4 ,he hath appointed ,christ the meeting place with sinners1 the ,daysman to lay his hand on both1 and therefore he is ,god to lay his hand on ,god1 and man to lay his hand on man1 and bring both into a peaceable and amiable conjunction4 ,now then1 whoever are not in ,jesus ,christ1 as is spoken1 certainly they cannot please ,god do what they can1 because ,god hath made ,christ the centre in which he would have the good pleasure of sinners meeting with his good pleasure1 and therefore1 without faith it is impossible to please ,god1 7,heb4 xi4 #f7 not so much for the excellency of the act itself1 as for the well pleasing object of it1 ,christ4 ,the love of the ,father is terminate in him1 his justice is satisfied in him1 his love is well-pleased with the excellency of his person1 he finds in him an object of delight1 which is nowhere else1 and his justice is well pleased with the sufficiency and worthiness of his ransom1 and without this compass1 there is neither satisfaction to the one1 nor to the other1 so then1 whatsoever you are1 how high soever your degree in the world1 how sweet soever your disposition let your natures be never so good1 your carriage never so smooth1 yet certainly there is nothing in all this that can please ,god1 either by an object of love1 or a price for justice4 ,you are under that eternal displeasure1 which will fall on and crush you to pieces4 ,mountains will not be so heavy1 as it will appear in that great day of his wrath 7,rev4 vi474 ,i say1 you cannot come from under that imminent weight of eternal wrath unless you be found in ,jesus ,christ1--that blessed place of immunity and refuge--if you have not forsaken yourselves and your own natures1 and denied your own righteousness as dung1 to be found in him1 clothed with his righteousness and satisfaction4 ,if the delight and pleasure of your soul do not coincide and fall in at one place with the delight and good pleasure of the ,father1 that is1 upon his well beloved ,son1 certainly the pleasure and good will of ,god hath not as yet fallen upon you1 and met with you2 therefore1 if you would please ,god1 be pleased with ,christ1 and you cannot do him a greater pleasure than believe in him1 7,john v4 #bc7 that is1 absolutely resign yourselves unto him1 for salvation and sanctification4 ,the other ground is1--,such as are in the flesh cannot frame their spirits1 affections1 and ways to ,god's good pleasure1 for their very wisdom1 the very excellency that is in them1 is enmity to ,god and cannot be subject to his law1 and therefore they cannot please him4 ,i am sure you may easily reflect upon yourselves1 and find1 not with much search1 but upon all these1 as the prophet 7,jer4 ii4 #cd7 speaks1 that it is not the study and business you have undertaken to please ,god1 but the bent and main of your aims and endeavours is to please yourselves1 or to please men4 ,this makes many men's pains1 even in religion displeasing to ,god1 because they do not indeed mind his pleasure1 but their own or other's satisfaction4 ,what they do1 is but to conform to the custom of the time1 or commandments of men1 or their own humour1 and all this must needs be abominable to ,god4 ,truly1 that which is in great account among men1 is an abomination to ,god1 as our ,saviour speaks of the very righteousness and professed piety of the ,pharisees1 ,luke xvi4 #ae1 the more you please yourselves and the world1 the further you are from pleasing ,god4 ,the very beginning of pleasing ,god is when a soul falls in displeasure at itself1 and abhorrence of his own loathsomeness1 therefore it is said1 ,the humble and contrite spirit ,i will look unto1 and dwell with him1 and such sacrifices do please ,god1 ,isa4 lxvi4 #b1 ,psal4 li4 #ag4 ,for the truth is1 ,god never begins to be pleasant and lovely to a soul till it begins to fall out of love with itself1 and grow loathsome in its own eyes4 ,therefore you may conclude this of yourselves1 that with many of you ,god is not well-pleased1 although you be all baptized unto ,christ1 and do all eat of that same spiritual meat1 and drink of that same spiritual drink1 though you have all church privileges1 yet with many of you ,god is not well pleased1 as #a ,cor4 x4 #b-e1 not only because those works of the flesh that are directly opposite to his own known will1 such as fornication1 murmuring1 grudging at ,god's dispensation1 cursing and swearing1 lying1 drunkenness1 anger1 malice1 strife1 variance1 and such like1 abound as much among you as that old people1 but even those of you that may be free from gross opposition to his holy will1 your nature hath the seed of all that enmity1 and you act enmity in a more covered way2 you are so well pleased with yourselves1 your chief study is to please men1 you have not given yourselves to this study1 to conform yourselves to the pleasure of ,god1 therefore know your dreadful condition1 you cannot please ,god1 without whose favour and pleasure you cannot but be eternally displeased and tormented in yourselves4 ,certainly1 though now you please yourselves1 yet the day shall come that you shall be contrary to yourselves and all to you1 as it is spoken as a punishment of the ,jews1 7#a ,thess4 ii4 #ae7 and there is some earnest of in this life4 ,many wicked persons are set contrary to themselves1 and all to them1 they are like ,esau their hand against all1 and all men's hands against them1 yea1 their own consciences continually vexing them4 ,this is a fruit of that fundamental discord and enmity between men and ,god1 and if you find it not now1 you shall find it hereafter4 ,but as for you that are in ,jesus ,christ1 who being displeased with yourselves1 have fled into the well beloved1 in whom the ,father is well pleased1 to escape ,god's displeasure1 ,i say unto such1 your persons ,god is well pleased with in ,christ and this shall make way and place for acceptance to your weak and imperfect performances4 ,this is the ground of your peace and acceptance1 and you would take it so1 and it shall yield you much peace1 when you cannot be pleased with yourselves4 ,but ,i would charge that upon you1 that as you by believing are well pleased with ,christ1 so you would henceforth study to 8walk worthy of your ,lord unto all well pleasing1 being fruitful in every good work1 and increasing in the knowledge of ,god10 ,col4 i4 #aj4 ,this is that to which you are called1 to such a work as may please him1 to conform yourselves even to his pleasure and will4 ,if you love him1 you cannot but fashion yourselves so as he may be pleased4 ,o how exact and observant is love of that which may ingratiate itself in the beloved's favour6 ,it is the most studious thing to please1 and most afraid of displeasing4 ,enoch had a large and honourable testimony1 as ever was given to man1 that he pleased ,god1 ,heb4 xi4 #e4 ,i beseech you be ambitious of this after a holy manner1 labour to know his will1 and that for this end1 that you may approve it and prove it that you may do that good and acceptable will of ,god4 ,let his pleasure be your rule1 your law1 to which all within you may conform itself4 ,though you cannot attain an exact correspondence with his pleasure1 but in many things you will offend1 yet certainly this will be the resolved study of your hearts how to please him1 and in as far as you cannot please him1 you will be displeased with yourselves4 ,but then1 ,i would advise you1 in as far as you are displeased with yourselves for not pleasing ,god1 be as much well pleased with ,christ1 the pleasing sacrifice and atonement1 and this shall please ,god as much as your obedience could do1 or your disobedience can displease him4 ,to him be praise and glory4 ,sermon ,,xxiii4 ,verse #i4--8;,but ye are not in the flesh1 but in the ,spirit1 if so be that the ,spirit of ,god dwell in you4 ,now1 if any man have not the ,spirit of ,christ1 he is none of his40 ,application is the very life of the word1 at least it is a necessary condition for the living operation of it4 ,the application of the word to the hearts of hearers by preaching1 and the application of your hearts again to the word by meditation1 these two meeting together1 and striking one upon another1 will yield fire4 ,paul speaks of a right dividing of the word of truth 7#b ,tim4 ii4 #ae71 not that ordinary way of cutting it all in parcels1 and dismembering it1 by manifold divisions1 which ,i judge makes it lose much of its virtue1 which consists in union1 though some have pleasure in it1 and think it profitable1 yet ,i do not see that this was the apostolic way1 that either they preached it themselves or recommended it to others1 but rather he means1 the real distribution of the food of souls unto their various conditions1 as it is the duty of a steward to be both faithful and wise in that1 to give every one their own portion1 and as it is the pastor's duty thus to distribute the word of ,god unto you1 so it is your part to apply it home to yourselves1 without which application1 the former division of the word aright will not feed your souls1 if every man act not the pastor to his own heart it cannot profit4 ,now indeed the right application of the word to souls is the difficultest part of preaching1 and it is the hardest point of hearing1 in which there needs both much affection and much direction1 the one to be serious and ernest in it1 the other to be wise and prudent in it4 ,without suitable affection1 it will not pass into the substance of the soul to feed it1 no more than the stomach can digest meat1 that wants convenient heat1 and without discretion and wisdom1 to choose our own portion1 it will not yield convenient food1 but increase humours and superfluities1 or distemper our spirits4 ,that which ,i look at in these words1 is the discretion and prudence of this wise steward in ,god's house1 after he hath represented the wretched and woful estate of them that are in the flesh1 how their natures cannot but are enmity against ,god1 how their end is death and destruction1 he subjoins in due season a suitable encouragement to believers1 8,you are not in the flesh10 c4 ,because there is no man so sensible of that corruption that dwells within1 as he that is in part renewed1 as pain to a healthful body is most sensible1 and as the abundance of light makes a larger discovery of what is disordered and defiled in the house1 therefore such1 upon the hearing of the accursed estate of men in nature1 of their natural rebellion against ,god1 and ,god's displeasure against them1 they are most ready1 ,i say1 to apply such things to themselves1 to the weakening of their own hands1 and saddening of their hearts1 as the upright-hearted disciples were more ready to take with the challenge of betraying ,christ1 than the false hearted ,judas4 ,therefore the apostle prevents such an abuse of the doctrine1 by making application of the better part unto the ,romans1 but for you1 8ye are not of the flesh10 c4 ,indeed1 self examination is necessary1 and it is like chewing of the meat before it be sent into the stomach1 it is as necessary and precedent before right application4 ,i wish that every one of you would consider well what this living word concerns you4 ,it is the ground of all our barrenness1 no man brings this home to himself1 which is spoken to all1 but truly the ,lord speaks to all1 that every man may speak to himself1 and ask at his own heart1 what is my concernment in it8 ,what is my portion8 ,as for you whom the ,lord hath put upon this search of yourselves and hath once made you to find yourselves in the black roll of perdition1 under the hazard of the eternal weight of ,god's displeasure1 and there hath showed unto your souls a way of making peace with ,god1 and a place of refuge in ,jesus ,christ which hath sometimes refreshed and eased your hearts1 and only was able to purify your consciences1 and calm the storms that did arise in them1 if it be hence forth your study to walk to please him and this engagement be on your hearts1 to make no peace with the flesh1 and corruption that dwells in you1 then1 ,i say1 the ,lord calls and accounts you not carnal but spiritual1 though there be much carnality in you1 yet he denominates from the better part1 not from the greatest part1 you are not after the flesh but after the ,spirit4 ,though ,isaac be a weak young child1 and ,ishmael the son of the bond woman be a strong man1 yet thou art in ,god's account esteemed according to the promise1 which shall be the ground of thy stability4 ,isaac must abide in the house for ever1 and grow stronger and stronger1 and ,ishmael must be cast out and grow weaker and weaker2 the one is ordained for destruction1 and so is called the old man1 drawing near to its grave1 the other for life1 and so is a new man renewed day by day4 ,thus they are in ,god's promise1 and you would learn thus to look upon it1 not according to their present inequality in strength1 but that future inequality and difference which is wrapt up in the promise of ,god and the seed whereof is in you4 ,as there is a woful penury and scantiness of examination in the most part of men who are wholly spent without1 and take no leisure to recognise their own souls1 so there is a miserable excess1 and hurtful superfluity of examination and disputation among many of ,god's children1 who are always in reflection1 and almost never in action1 so much on knowing what is1 that they take not much leisure to do or pursue what is not4 ,truly1 ,i think when the apostle commands us to examine whether we be in the faith1 and prove ourselves1 he did not mean to make it our perpetual exercise1 or so to press it as we should not endeavor to be in the faith1 till we know whether we be in it2 that were no advancing way1 to refuse to go on in our journey till we know what progress we have made1 as the custom is4 ,but simply and plainly1 ,i think1 he intended to have ,christianity begin in examination1 as the first returning of a soul must needs be upon some inquiry and search of the way1 and knowledge upon search1 that our former way was wrong1 and this is only right4 ,but if this be the porch to enter at1 will you sit down and dwell in it1 and not go on into the palace itself8 ,because you must begin to search what you have learned wrong1 that now you may unlearn it1 will you be ever about the learning to know your condition1 and by this means never attain to the knowledge of the truth8 ,but when you have upon any inquiry found yourselves out of the way1 you should not entertain that dispute long1 but hearken to the plain voice of the gospel1 that sounds unto you1 8,this is the way1 walk in it40 8,i am the way10 saith ,christ1 8enter at me1 by believing in me40 ,now1 once having found that you are unbelievers by nature1 to suspend believing till you prove whether you be in the faith1 is unreasonable and impossible1 for certainly having once found yourselves void of it1 you must first have it1 before you know that you have it1 you must first apply to action1 and afterward your examination shall be more easy4 ,but ,i would tell of more profitable improvement of such representations of the sinful and miserable estate of the ungodly world1 than you use to make of it1 and ,i think it is that the apostles intend1 in the frequent turning the eyes of saints about to the accursed state of the world1 partly consolation1 and partly some provocation to suitable walking4 ,things that are opposite are best known by comparison one with another1 each of them cast abroad a light to see the other by4 ,therefore it is that the apostles do frequently remind the converted ,gentiles of the wretched estate the world ties into1 and themselves once were into4 ,you see it1 #a ,cor4 vi4 #aa1 8,and such were some of you1 but now you are washed40 ,and1 ,eph4 ii4 #a1 8,you who were dead in sins hath he quickened40 ,there is not any thing will more commend unto a ,christian the grace of ,god towards him1 nor7#aib7 to look abroad round about him1 and take a view of the whole world lying in wickedness1 and then to look backward to what himself once was1 and compare it with what the free grace of ,god hath made him4 ,o what a soul ravishing contemplation is that1 #a ,john v4 #ai1 8,and we know that we are of ,god1 and the whole world lieth in wickedness40 ,how doth this heighten the price of grace1 and how much doth it add to a soul's inward contentment1 to think what it was of itself1 and what it would undoubtedly have been1 if not thus wonderfully surprised6 ,one used always to look to those below him1 that he might not envy those above him4 ,truly it might do well here1 when a ,christian is grieved and disquieted1 because he hath not attained to that desired measure of the image of ,god1 and fellowship with him1 to cast a look about him to the miserable and hopeless estate of so many thousands who have the image of ,satan so visibly engraven on them1 and have no inward stirring after this blessed image1 and reflect a little backward1 to the hole of the pit whence he was taken1 to look upon that primitive estate that grace found him into1 so loathsome1 as described in ,ezek4 xvi4 ,would not such a double sight1 think you1 make him break out in admiration1 and be powerful to silence and compose his spirit8 ,o to think1 that ,i was once in that black roll of those excluded from the kingdom6 8,such were some of you10 and then to consider1 that my name was taken out1 and washed by the blood of ,christ to be enrolled in the register of heaven4 ,what an astonishing thing is it6 ,you see in nature1 ,god hath appointed contrarieties and varieties to beautify the world1 and certainly1 many things could not be known how good and beneficial they are1 but by the smart and hurt of that which is opposite in them1 as ye could not imagine the good of light1 but by some sensible experience of the evil of darkness4 ,heat1 you could not know the benefit of it1 but by the vexation of cold4 ,thus he maketh one to commend another1 and both to beautify the world4 ,it is thus in art1 contrariety and variety of colours and lines make up one beauty1 diversity of sounds make a sweet harmony4 ,now1 this is the art and wisdom of ,god1 in the dispensation of his grace he setteth the misery of some beside the happiness of others1 that each of them may aggravate another1 he puts light beside darkness1 spirit fore-against7#aic7 flesh1 that so saints may have a double accession to their admiration at the goodness and grace of ,god1 and to their delight and complacency in their own happiness1 he presents the state of men out of ,christ1 that you may wonder how you are translated1 and may be so abundantly satisfied as not to exchange your portion for the greatest monarchs4 ,then1 ,i say1 this may provoke us1 and persuade us to more suitable walking4 ,doth he make such a difference8 ,o do not you unmake it again6 ,do not confound all again1 by your walking after the course of the world4 ,conformity to the world is a confusion of what ,god hath separated4 ,has infinite grace translated you from that kingdom of darkness to light8 ,o then walk in that light1 as children of light6 ,are you such8 ,own your stations1 consider your relations1 and make yourselves ashamed at the very thoughts of sin4 ,he points out the deformed and ugly face of the conversation of the world1 that you may fall in love with the beauty or holiness1 as the ,lacedemonians were wont to let their children see their slaves drunk1 that the brutish and abominable posture of such in that sin might imprint in the hearts of their children a detestation of such a vice4 ,certainly1 the ,lord calls you to mind often what you have been1 and what the world about you is1 not to engage you to it1 but to alienate your minds from the deformity of sin1 and to commend to you the duty of obedience4 ,you would learn to make this holy use and advantage of all the wickedness the world lieth into1 to behold in it1 as in a glass1 your own image and likeness1 that when you use to hate or despise others1 you may rather loathe and dislike yourselves1 as having that same common nature1 and wonder at the goodness of ,god that makes such difference where none was4 ,this were the way to make gain of the most unprofitable thing in the world1 that is1 the sins of other men1 for ordinarily the seeing and speaking of them doth rather dispose us and incline us to more liberty to sin4 ,many look on them with delight1 some with contempt and hatred of those that commit them1 but few know how to speak or look on sin itself with indignation1 or themselves1 because of the seeds of it within them1 with abhorrency4 ,i would think if we were circumspect in this1 the worse the world is1 we might be the better1 the worse the times are1 we might spend it better1 the more pride we see1 it might make us the more humble1 the more impiety and impurity abound1 it might provoke us to a further distance from1 and disconformity with1 the world4 ,thus1 if we were wise1 we might extract gold out of the dunghill1 and suck honey out of the most poisonable weed4 ,the surrounding ignorance and wickedness of the world might cause a holy antiperistasis7#aid7 in a ,christian1 by making the grace of ,god unite itself1 and work more powerfully1 as fire out of a cloud1 and shine more brightly1 as a torch in the darkness of the night4 ,as for you1 whose woful estate is here described1 who are yet in the flesh1 and enemies to ,god by nature1 ,i would desire you to be stirred up at the consideration of this1 that there are some who are delivered out of that prison1 and that some have made peace with ,god1 and are no more enemies but friends1 and fellow citizens of the saints4 ,if the case were left wholly incurable and desperate1 you had some ground to continue in your sins and security1 but now when you hear a remedy is possible1 and some have been helped by it1 ,i wonder that you do not1 upon this door of hope offered1 bestir yourselves1 that you may be those who are here excepted1 8but you are not in the flesh40 ,since some are1 why may not ,i be8 ,will you awake yourselves with this alarm6 ,if you had any desire after this estate1 certainly such a hope as this would give you feet to come to ,jesus ,christ1 for these are the legs of the soul1--some desire of a better estate1 and some probability of it conceived by hope4 ,sermon ,,xxiv4 ,verse #i4--8;,if so be that the ,spirit of ,god dwell in you4 ,now if any man have not the ,spirit of ,christ1 he is none of his40 8,but will ,god in very deed dwell with men on the earth80 #b ,chron4 vi4 #ah4 ,it was the wonder of one of the wisest of men1 and indeed1 considering his infinite highness above the height of heavens1 his immense and incomprehensible greatness1 that the heaven of heavens cannot contain him1 and then the baseness1 emptiness1 and worthlessness of man1 it may be a wonder to the wisest of angels4 ,and what is it1 think you1 the angels desire to look into1 but this incomprehensible mystery of the descent of the ,most ,high to dwell among the lowest and vilest of the creatures8 ,but as ,solomon's temple1 and these visible symbols of ,god's presence1 were but shadows of things to come1 the substance whereof is exhibited under the gospel1 so that wonder was but a shadow or type of a greater and more real wonder1 or ,god's dwelling on the earth now4 ,it was the wonder1 shall ,god dwell with man1 among the rebellious sons of ,adam8 ,but behold a greater wonder since ,christ came1 ,god dwelling in man1 first personally in the man ,christ1 in whom the fulness of the ,godhead dwelt bodily1 then graciously in the seed of ,christ1 in man by his ,spirit1 and this makes men spiritual1 if so be the ,spirit of ,christ dwell in you4 ,you heard of the first indwelling1 ver4 #c4 8,god sending his own ,son in the likeness of sinful flesh10 the inhabitation of the divine nature in our flesh1 which had the likeness of sinful flesh1 but without sin1 for he sanctified himself for our cause4 ,and truly1 this mysterious and wonderful inhabitation is not only a pledge of the other1 that ,god shall dwell in sinful men by his ,spirit1 but1 in order of nature1 it hath some influence upon the other1 without which ,god could not have dwelt in us4 ,there is so much distance and disproportion between his ,majesty and us1 that we could not be well united1 but by this intervening1 ,god coming down first a step into the holy nature of the man ,christ1 that from thence he might go into the sinful nature of other men4 ,our sinful and rebellious nature behoved to be first sanctified this way1 by the personal indwelling of ,god in our flesh1 and this had made an easy passage into sinful us1 for his ,spirit to dwell in us powerfully and graciously1 therefore the ,spirit of ,christ is said to dwell in us4 ,christ's ,spirit1 not only because proceeding from him as from the ,father1 but particularly1 because the inhabitation or operation of the ,spirit in us1 is the proper result and fruit of that glorious union of our nature with him4 ,he took our flesh1 that he might send us his ,spirit4 ,and1 ,o what a blessed exchange was this6 ,he came and dwelt in our nature1 that so he might dwell in us3 he took up a shop1 as it were1 in our flesh1 that he might work in us1 and make us again conformed to ,god4 ,we shall not cut this asunder into many parts4 ,you see the words contain plainly the very essential definition of a spiritual man1 and of a ,christian4 ,you find a spiritual man and a ,christian equivalent in this verse1 that is to say1 they are taken for one and the self same thing1 and so they are reciprocal1 of equal extent and restraint4 ,every ,christian is one after the ,spirit1 and whosoever is after the ,spirit is a ,christian4 ,one of ,christ's1 and one after the ,spirit1 is one thing4 ,now the definition of the ,christian is taken from that which really and essentially constitutes him such4 ,he is one in whom the ,spirit of ,christ dwells1 that makes him one after the ,spirit1 that makes him one of ,christ's1 because it is the ,spirit of ,christ4 ,as if you define what a man is1 you could not do it better than thus3 he is one endowed with a reasonable soul4 ,so the apostle gives you the very soul and form of a ,christian1 which differenceth from all others4 ,as the soul is to the body to make up a man1 so the ,spirit of ,christ is to the soul and ,spirit of a man to make up a ,christian1 as the absence or presence of the soul makes or unmakes a man1 so the absence or presence of this ,spirit makes or unmakes a ,christian1 for you see he makes it reciprocal4 ,if you be ,christians1 the ,spirit dwells in you1 but if the ,spirit dwell not in you1 you are not ,christians4 ,a word then to the first of these1 that a ,christian and a spiritual man are commensurable one to another4 ,it is true1 there are ,jews who are not ,jews inwardly1 but only according to the letter1 ,rom4 ii4 #bh1 #bi4 ,and so there are ,christians so called1 who are but so outwardly1 and in the letter1 who have no more of it but the name and visible standing in the church1 but we are speaking of that which is truly that which it is called1 whose praise is not of men but of ,god4 ,the name of a man may be extended to a picture or image1 for some outward resemblance it hath of him1 but it is not a proper speech1 no more is it proper to extend the name of ,christians unto the pictures or images of ,christians1 such as are destitute of this inward life4 ,you may be properly1 according to scripture phrase1 members of the visible body1 but you cannot have that real and blessed relation to ,jesus ,christ the head1 which shall be the source of happiness to all the living members4 ,i wish you would take it so1 and flatter yourselves no more with church titles1 as if these were sufficient evidences for your salvation4 ,you would all be called ,christians1 but it fears me you know not many of you the true meaning and signification of that word1 the most comfortable sense of it is hid from you4 ,the meaning of it is1 that a man is renewed by ,christ in the spirit of his mind4 ,as ,christ and the ,spirit are inseparable1 so a ,christian and a spiritual nature are not to be found severed4 ,certainly1 the very sound of the name whereby you are called1 imports another nature and conversation than is to be found in many2 you cannot say1 that you have a shadow of spirituality1 either in your affections or actions1 or that you have any real design and study that way but only to please your flesh1 and satisfy the customs of the world4 ,why do you then usurp the name of ,christianity8 ,this is a common sacrilege1 to give that which is holy unto dogs4 ,others give it to you1 and you take it to yourselves4 ,but know1 that though you please yourselves and others in this1 yet without such a renovation of your natures1 and such a sincere study to be inwardly and outwardly conformed to the profession and nature of ,christianity1 you have not your praise of ,god1 and him whom ,god praises not1 and allows not1 he cannot bless for ever4 ,i am persuaded there are some who are not only in the letter1 but in the ,spirit1 whose greatest desire and design is to be indeed what they profess1 and such is their praise of ,god and if ,god praise them now1 they shall be made to praise him for ever hereafter2 such are allowed to take the name and honourable style of ,christianity unto them4 ,you are ,christ's nearly interested in him1 and if you be ,christ's own1 he cannot be happy without you1 for such was his love1 that he would not be happy alone in heaven1 but came down to be miserable with us4 ,and now that he is again happy in heaven1 certainly he cannot enjoy it long alone1 but he must draw up his members unto the fellowship of that glory4 ,now the other thing1 that which gives even being to a ,christian is1 the ,spirit of ,christ dwelling in him4 ,of this inhabitation1 we shall not say so much as the comparison1 being strained1 will yield1 neither expatiate into many notions about it4 ,i wish rather we went home with some desires kindled in us1 after such a noble guest as the ,holy ,spirit is1 and that we were begun once to weary of the base and unclean guests that we lodge within us1 to our own destruction4 ,that which ,i said that the ,spirit is to a ,christian1 what the soul is to a man1 if well considered1 might present the absolute necessity and excellency of this unto your eyes4 ,consider what a thing the body is without the soul1 how defiled and how deformed a piece of dust it is1 void of all sense and life1 loathsome to look upon4 ,truly the soul of man by nature is in no better case till this ,spirit enter1 it hath no light in it1 no life in it1 it is a dark dungeon1 such as is described1 ,eph4 iv4 #ah1 8,having the understanding darkened1 being alienated from the life of ,god through the ignorance that is in them1 because of the blindness of their heart40 ,you have both in that word darkness and deadness want of that shining light of ,god in the mind1 so that it cannot discern spiritual things that make to our eternal peace4 ,all the plainness and evidence of the gospel1 though it did shine as a sun about you1 can not make you see or apprehend either your own misery or the way to help it1 because your dungeon is within1 the most part cannot form any sensible notion of spiritual things1 that are duly sounding unto them in the word4 ,the eye of the mind is put out1 and if it be darkness1 how great is that darkness6 ,certainly the whole man is without light1 and your way and walk must be in the dark1 and indeed it appears that it is dark night with many souls because if it were not dark1 they could not run out all their speed among pits and snares in the way to destruction4 ,and from this woful defect flows the alienation of the whole soul from the life of ,god1 that primitive light being eclipsed1 the soul is separated from the influence of heaven1 and as ,nebuchadnezzar's soul acted only in a brutal way1 when driven out among beasts1 so the soul of man1 being driven out from the presence of the ,lord1 may act in a way common to beasts1 or in some rational way in things that concern this life1 but it is wholly spoiled of that divine life of communion with ,god4 ,it cannot taste1 smell1 or savour such things4 ,o6 if it were visible unto us1 the state or the ruinous soul1 we would raise a more bitter lamentation over it than the ,jews did over ,jerusalem1 or the kings and merchants have reason to do over fallen ,babylon4 ,truly1 we might bemoan it thus1 8,how is the faithful city become a harlot6 righteousness lodged in it1 but now murderers10 ,isa4 i4 #ba4 ,man was once the dwelling place of princely and divine graces and virtues1 the ,lord himself was there1 and then how comely and beautiful was the soul6 ,but now it is like the desolate cities1 in which the beasts of the desert lie and their houses are full of doleful creatures1 where owls dwell1 and satyrs dance1 where wild beasts cry1 and dragons in the pleasant places1 ,isa4 xiii4 #ba1 #bb and ,jer4 l4 #ci4 ,so mighty is the fall of the soul of man1 as of ,babylon1 that it may be cried1 8,it is fallen1 and become the habitation of devils1 and the hold of every foul spirit1 and a cage of every unclean and hateful bird10 ,rev4 xviii4 #b4 ,all the beasts flock now to it1 all the birds of darkness take their lodging in it1 since this noble guest left it1 and took away the light from it1 for the sun hath not shined on it since that day4 ,all unclean affections1 all beastly lusts1 all earthly desires1 all vain cogitations get lodging in this house2 the ,bethel is become a ,bethaven1 the house of ,god become a house of vanity1 by the continual repair of vain thoughts1 the house of prayer is turned into a den of thieves and robbers4 ,that which was at first created for the pure service and worship of ,god1 is now a receptacle of all the most rebellious and idolatrous thoughts and affections1 the heart of every man is become a temple full of idols4 ,this is the state of it1 and worse than can be told you now1 judge if there be not need of a better guest than these4 ,o what absolute necessity is there of such a spirit as this1 to repair and reform the ruinous spirit of man1 to quicken and enlighten the darkened mind of man6 ,even that ,spirit1 that made it at first a glorious palace for ,god1 that ,spirit that breathed the soul into the former clay1 must repair these breaches1 and create all again4 ,now1 when the ,spirit of ,christ enters into this vile ruinous cottage1 he repairs it and reforms it1 he strikes out lights in the heart1 and1 by a wonderful eye salve makes the eyes open to see2 he creates a new light within1 which makes him behold the light shining in the gospel1 and behold all things are new1 himself new1 because now most loathsome and vile the world new1 because now appears nothing but vanity in the very perfection of it1 and ,god new1 because another majesty1 glory1 excellency1 and beauty shines into the soul than ever it apprehended4 ,and as the ,spirit enlightens1 so he enlivens this tabernacle or temple1 he kindles a holy fire in his affections1 which must never go out1 it is such as cannot be kindled1 if it go out1 but by the beams of the sun1 as the poets fancied the vestal-fire4 ,the ,spirit within the soul is a fire to consume his corruption1 to burn up his dross and vanity4 ,christ comes in like a refiner1 with the fire of the ,spirit1 and purges away earthly lusts1 and makes the love of the heart pure and clean1 to burn upward toward heaven4 ,this ,spirit makes a ,christian soul move willingly toward ,god1 in the ways that seemed most unpleasant2 it is an active principle within him that cannot rest till it rests in its place of eternal rest and delight in ,god4 ,and then the ,spirit reforms this house1 by casting out all these wild beasts that lodged in it1 the savage and unruly affections1 that domineered in man1 this strong man entering in1 casts them out4 ,there is much rubbish in old waste palaces1 ,neh4 iv4 #b4 ,o how much pains it is to cleanse them6 ,our house is like the house of those nobles1 ,jer4 v4 #bg3 8,full of deceit1 as a cage is full of birds10 and our hearts full of wickedness and vanity1 ,jer4 iv4 #ad4 ,certainly it will be much labour to get your unclean spirits cast out1 that is the grosser and more palpable lusts that reign in you1 but when these are gone forth1 yet there is much wickedness and uncleanness in the heart1 of a more subtle nature1 and by long indwelling1 almost incorporated and mingled with the soul1 and this will not be gotten out with gentle sweeping1 as was done1 ,luke xi4 #be4 ,that takes away only the uppermost filth that lies loosest1 but this must be gotten out by much washing and cleansing1 therefore the ,spirit enters by blood and water4 ,there are idols in the heart1 to which the soul is much engaged2 it unites and closes with them 7,ezek4 xxxvi47 and these must be cleansed and washed out4 ,there is much deceit in the heart1 and this lies closest to it and is engrossed into it1 and indeed this will take the help of fire to separate it1 for that is of the most active nature to separate things of a diverse nature1 the ,spirit must by these take out your dross4 ,and all this the ,spirit will not do alone1 but honours you with the fellowship of this work1 and therefore you must lay your account that the operation and reformation of this house for so glorious a guest1 will be laborious in the mean time4 ,but ,o how infinitely is that compensated6 ,one hour's fellowship with him alone1 when all strangers are cast out1 will compensate all1 will make all to be forgotten1 the pain of mortification will be swallowed up in the pleasure of his inhabitation1 8,when ,i shall awake ,i shall be satisfied with thy likeness40 ,when he shall take up house fully in you1 it will satisfy you to the full4 ,in the meantime as he takes the rule and command of your house so for the present he provides for it1 the provision of the soul is incumbent on this divine guest1 and ,o how sweet and satisfying is it8 ,o the peace and joy of the ,holy ,ghost1 which are the entertainment that he gives a soul1 where he reigns1 and hath brought in righteousness1 ,rom4 xiv4 #ag4 ,what a noble train doth the ,spirit bring alongst with him to furnish this house8 ,many rich and costly ornaments hang over it1 and adorn it to make it like the king's wife all glorious within2 such as the ornament of a meek and quiet spirit 7#a ,pet4 iii4 #d7 which is a far more precious and rich hanging1 than the most curious or precious contexture of corruptible things1 the clothing of humility1 simple in show1 but rich in substance1 7#a ,pet4 v4 #e7 which enriches and beautifies the soul that hath it1 more than all ,solomon's glory could do his person2 for 8better is it to be of a humble spirit with the lowly1 than divide the spoil with the proud10 ,prov4 xvi4 #ai4 ,in a word1 the ,spirit makes all new1 puts a new man1 a new fashion and image on the soul1 which suits the court of heaven1 the highest in the world1 and is conformed to the noblest and highest pattern1 the holiness and beauty of the greatest ,king4 ,and being lodged within1 ,o what sweet fruits is the ,spirit daily bringing forth to feed and delight the soul withal6 ,gal4 v4 #bb1 #bc4 ,and he is not only a ,spirit of sanctification1 but of consolation too1 and therefore of all the most worthy to be received into our hearts1 for he is a bosom comforter1 ,john xiv4 #af4 ,when there is no friend nor lover without1 but a soul in that posture of ,heman1 ,psal4 lxxxviii4 #ah1 and in that desolate estate of the churches1 ,lament4 i4 #b1 8,among all her lovers she hath none to comfort her10 7ver4 #ag7 8spreading forth her hands1 and none to comfort her10 7ver4 #ba7 sighing1 and none to comfort her4 ,in such a case to have a living and overrunning spring of comfort within1 when all external and lower consolations1 like winter brooks that dry up in summer1 have dried up and disappointed thy expectation1 sure this were a happy guest1 that could do this4 ,o that we could open our hearts to receive him6 ,sermon ,,xxv4 ,verse #i4--8;,if so be that the ,spirit of ,god dwell in you4 ,now if any man have not the ,spirit of ,christ1 he is none of his40 ,there is a great marriage spoken of1 ,eph4 v4 that hath a great mystery in it1 which the apostle propoundeth as the sample and archetype of all marriages or rather as the substance1 of which all conjunctions and relations among the creatures are but the shadows4 ,it is that marriage between ,christ and his church1 for which1 it would appear1 this world was builded1 to be a palace to celebrate it into2 and especially the upper house1 heaven1 was made glorious for that great day1 where it shall be solemnized4 ,the first in order of time was made by ,god himself in paradise1 certainly to represent a higher mystery1 the marriage of the second ,adam with his spouse1 which is taken out of his bloody side1 as the apostle imports1 ,eph4 v4 ,now there is the greatest inequality and disproportion between the parties1 ,christ and sinners2 so that it would seem a desperate matter to bring two such distant and unequal natures to such a near union1 as may cast a copy to all unions and relations of the creatures4 ,but he who at first made a kind of marriage between heaven and earth1 in the composure of man1 and joined together an immortal spirit in such a bond of amity with corruptible dust1 hath found out the way to help this1 and make it feasible4 ,and truly1 we may conceive the ,lord was but making way for this greater mystery of the union of ,christ with us1 when he joined the breath of heaven with the dust of the earth4 ,in this he gave some representation of another more mysterious conjunction4 ,now1 the way that the wisdom and love of ,god hath found out to bring about this marriage1 is this3 because there was such an infinite distance between the only begotten ,son of ,god1 who is the express character of his image1 and the brightness of his glory1 and us sinful mortal creatures1 whose foundation is in the dust1 therefore it pleased the ,father1 out of his good will to the match1 to send his ,son down among men2 and the ,son1 out of his love1 to take on our flesh1 and so fill up that distance with his low condescendence1 to be partaker of flesh and blood with the children4 ,and now1 what the ,lord spoke of man fallen1 in a holy kind of irony or mock1 8,behold he is become as one of us0 that men may truly say of the ,son of ,god1 not fallen down from heaven1 but come down willingly1 8,lo1 he is become as one of us20 like us in all things1 except sin1 which hath made us unlike ourselves4 ,this bond of union you have in verse #c4 ,christ so infinitely above sinners1 and higher than the heavens1 coming down so low1 to be as like sinners as might be1 or could be profitable for us1 in the likeness of sinful flesh1 c4 ,but yet this bond is not near enough2 that conjunction seemeth but general and infirm2 both because it is in some manner common to all mankind who shall not be all advanced to this privilege4 ,by taking on our nature1 he cometh nearer to human nature1 but not to some beyond others2 and besides1 the distance is not filled up this way1 because there is a great disproportion between that nature in ,christ and in us4 ,in him it is holy and undefiled1 and separated from sin2 but in us it is unclean and immersed into sin2 so that1 albeit he be nearer us as a man1 yet he is far distant and unlike us1--a holy perfect man4 ,now1 what fellowship can be between light and darkness1 as ,paul speaketh of the marriage of ,christians with idolaters8 ,much greater distance and disagreement is between ,christ and us4 ,therefore1 it seemeth1 that some of us must be changed and transformed4 ,but him it may not be4 ,he cannot become liker us than by partaking of our flesh2 for if he had become a sinner indeed1 he would have become so like us that he could not help himself nor us either4 ,this would eclipse the glory and happiness of the marriage4 ,but in that he came as near as could be1 without disabling himself1 to make us happy2 and so he was contented to come in the place of sinners1 and take on their debt1 and answer to ,god's justice for it2 yea1 and in his own person he submitted to be tempted to sin1 though it had been evil for us he had been overcome by it2 yet this brings him a step lower and nearer us1 and maketh the union more hopeful4 ,but since he can come no lower1 and can be made no liker us in the case we are in1 then certainly--if the match hold--we must become liker him1 and raised up out of our miserable estate1 to some suitableness to his holy nature4 ,and1 therefore1 the love and wisdom of ,god1 to fill up the distance completely1 and effectuate this happy conjunction1 that the creation seemeth to groan for1--for 7ver4 #bb7 the whole creation is pained till it be accomplished1--he hath sent his blessed ,spirit to dwell in us1 and to transform our natures1 and make them partakers of the divine nature1 7#b ,pet4 i4 #d7 as ,christ was partaker of human nature2 and thus the distance shall be removed4 ,when a blessed ,spirit is made flesh1 and a fleshly man made spirit1 then they are near the day of espousals2 and this indwelling of the ,spirit is the last link of the chain that fastens us to ,christ1 and maketh our flesh in some measure like his holy flesh4 ,by taking on our flesh1 ,christ became bone of our bone1 and flesh of our flesh2 but the union becometh mutual when we receive the ,spirit1 we become bone of his bone1 and flesh of his flesh1 as it is expressed1 ,eph4 v4 #cj1 in allusion to the creation of ,eve1 and her marriage to ,adam4 ,the ground of the marriage is that near bond of union1--8,because she was taken out of man10 and1 therefore1 because of his flesh and bone1 she was made one flesh with him4 ,even so the sinner must be partaker of the ,spirit of ,christ1 as ,christ is partaker of the flesh of sinners1 and these two concurring1 these two knots interchanging and woven through other1 we become one flesh with him4 ,and this is a great mystery1 indeed1 to bring two who were so far asunder1 so near other4 ,yea1 it is nearer than that too1 for we are said not only to be one flesh with ,christ1 but one spirit1 #a ,cor4 vi4 #ag4 8,he that is joined unto the ,lord is one spirit10 because he is animated and quickened by one spirit1--that same spirit of ,christ4 ,and1 indeed1 spirits are more capable of union1 and more fit to embosom one with another than bodies1 therefore1 the nearest union conceivable is the union of spirits by affections1 this maketh two souls one1 for it transports their spirit out of the body where it lives1 and settleth it there where it loveth4 ,now1 my beloved1 you see what way this great marriage1 that heaven and earth are in a longing expectation after shall be brought about4 ,christ did forsake his ,fathers house when he left that holy habitation1 his ,fathers bosom1--a place of marvellous delight1 7,prov4 viii4 #cj7 and descended into the lower parts of the earth 7,eph4 iv4 #i7 and1 he came out from the ,father into the world1 ,john xvi4 #bh4 ,this was a great journey to meet with poor sinners4 ,but that there may be a full and entire meeting you must leave and forsake your fathers house too1 and forget your own people1 ,psalm xlv4 #aj4 ,you must give an entire renounce to all former lovers if you would be his4 ,all former bonds and engagements must be broken1 that this may be tied the faster4 ,and1 to hold to the subject in hand1 you must forsake and forget the flesh1 and be possessed of his ,holy ,spirit4 ,as he came down to our flesh1 you must rise up to meet him in the spirit4 ,the ,spirit of ,christ must indeed prevent you1 and take you out of that natural posture you are born into1 and bring you a great journey from yourselves1 that you may be joined unto him4 ,this ,spirit of ,christ is his messenger and ambassador1 sent beforehand to fit you and suit you for the day of espousals1 and1 therefore1 he must have a dwelling and constant abode in you4 ,this indwelling imports a special familiar operation1 and the perpetuity or continuance of it4 ,the ,spirit is everywhere in his being1 and he worketh everywhere too1 but here he hath a special and peculiar work in commission--to reveal the love of ,god in ,christ1 to engage the soul to love him again1 to prepare all within for the great day of espousals1 to purify and purge the heart from all that is displeasing to ,christ1 to correspond between ,christ and his spouse1 between heaven and earth by making intercession for her when she cannot pray for herself as you find here1 ver4 #bf1 and so sending up the news of the soul's panting and breathing after ,christ1 sending up her groans and sighs to her ,beloved1 giving intelligence of all her necessities to him who is above1 in the place of an advocate and interceder1 and then bring back from heaven light and life1 direction from her ,head--for the ,spirit must lead into all truth--and consolation1 for ,christ hath appointed the ,spirit to supply his absence1 and to comfort the soul in the mean time till he come again4 ,you have this mutual and reciprocal knot in #a ,john iv4 #ac1 8,hereby we know that we dwell in him1 and he in us1 by the ,spirit that he hath given40 ,it is much nearness to dwell one with another1 but much greater to dwell one in another4 ,and it is reciprocal1 such a wonderful interchange in it1 we in him1 and he in us1 for the ,spirit carries the soul to heaven1 and brings ,christ1 as it were down to the earth4 ,he is the messenger that carries letters between both--our prayers to him1 and his prayers for us and love tokens to us1 the anointing that teacheth us all things1 from our ,husband1 7#a ,john ii4 #bg17 and revealing to us the things of ,god1 7#a ,cor4 ii4 #ab47 giving us the first fruits of that happy and glorious communion we must have with ,christ in heaven as you see1 verse #bc of this chapter1 and sealing us to the day of redemption1 #a ,pet4 i4 #ac1 and iv4 #cj1 supplying us with divine power against our spiritual enemies1 fetching along from heaven that strength whereby our ,lord and ,saviour overcame all1 ,eph4 ii4 #af1 ,gal v4 #ag4 ,this is a presence that few have1 such a familiar and love-abode4 ,but1 certainly1 all that are ,christ's must have it in some measure4 ,now whosoever hath it1 it is perpetual1 the ,spirit dwells in them4 ,it is not a sojourning for a season1 not a lodging for a night1--as some have fits and starts of seeking ,god1 and some transient motions of conviction or joy1 but return again to the puddle1 these go through them as lightning1 and do not warm them or change them but this is a constant residence2 where the ,spirit takes up house he will dwell1 8he dwelleth with you1 and shall be in you10 and abide for ever1 ,john xiv4 #af1 #ag4 ,if the ,son abide in the house for ever1 7,john viii4 #ce7 much more the master of the house must abide4 ,now1 the ,spirit where he dwells hath gotten the command of that house1 all the power is put in his hand and resigned to him1 for where he dwells he must rule1 as good reason is4 ,he is about the greatest work that is now to do in the world1 the repairing and renewing of the ruins and breaches of man's spirit1 which was the first breach in the creation1 and the cause of all the rest4 ,he is about the cleansing and washing this temple1 and we may be persuaded1 that he who hath begun this good work1 will perform it until the day of ,christ1 till we be presented blameless and without spot to our ,husband 7,phil4 i4 #e1 #f71 and this is the grand consolation of believers that they have this presence assured to them by promise1 that the ,spirit is fixed here by an irrevocable and unchangeable covenant or donation1 and will not wholly depart from them1 though he may withdraw and leave you comfortless for a season1 ,isa4 lix4 #ba4 ,therefore ,i would shut up all in a word of exhortation to you1 that since we have the promise of so noble and happy a guest1 you would apply yourselves to seek him1 and then keep him1 to receive him and then retain him4 ,it is true that he must first prevent us1 for as no man can say1 8that ,jesus is the ,christ1 but by the ,spirit of ,god10 so no man can indeed pray for the ,spirit1 but by the ,spirit's own intercession within him4 ,where ,god hath bestowed any thing of this ,spirit1 it is known by the kindly and fervent desires after more of it4 ,now1 since we have such a large and ample promise 7,ezek4 xxxvi4 #bg1 ,joel ii4 #bh7 of the pouring out of the ,spirit1 and that in as absolute and free a manner as can be imagined1 and this renewed by ,christ1 and confirmed by his prayer to the ,father for the performance of it1 7,john xiv4 #af1 #ag7 and then we have a sweet and affectionate promise propounded in the most moving and loving manner than can be1 ,luke xi4 #ac1 where he encourageth us to pray for the ,spirit and that from this ground1 that our heavenly ,father1 who placed that natural affection in other fathers toward their children1 whereby they cannot refuse them bread when they cry for it1 he1 who was the author of all natural affection1 must certainly transcend them infinitely in his love to his children1 as the ,psalmist argues1 8,shall not he that planted the ear1 hear8 and he that formed the eye1 see80 ,so may a poor soul reason itself to some confidence1 shall not he who is the fountain of all natural love to men and beasts have much more himself8 ,and if my father will not give me a stone when ,i seek bread1 certainly he will far less do it1 therefore1 8if we being evil1 know how to give good things to our children1 how much more shall our heavenly ,father give his ,spirit to them that ask him80 ,alas that we should want such a gift for not asking it6 ,my beloved1 let us enlarge our desires for this ,spirit1 and seek more earnestly1 and no doubt affection and importunity will not be sent away empty4 ,is it any wonder we receive not1 because we ask not1 or we ask so coldly1 that we teach him in a manner to deny us1 qui timide rogat1 ,i may say1 frigide1 docet negare4 ,ask frequently1 and ask confidently1 and his heart cannot deny4 ,o that we could lay this engagement on our own hearts to be more in prayer6 ,let us press ourselves to this and we need not press him4 ,albeit the first grace be wholly a surprisal1 yet certainly he keeps this suitable method in the enlargements of grace1 that when he gives more1 he enlargeth the heart more after it1 he openeth the mouth wider to ask and receive1 and1 according to that capacity1 so is his hand open to fill the heart4 ,o1 why are our hearts shut when his hand is open6 ,again1 ,i would exhort you in ,jesus ,christ1 to entertain the ,spirit suitably1 and this shall keep him4 ,to this purpose are these exhortations 8,grieve not the ,holy ,spirit10 ,eph4 iv4 #cj1 and 8,quench not the ,spirit10 #a ,thess4 v4 #ai4 ,there is nothing can grieve him but sin1 and if you entertain that1 you cannot retain him4 ,he is a ,spirit of holiness and he is about the making you holy1 then do not mar him in his work1 labour to advance this and ye do him a pleasure4 ,if you make his holy temple an unclean cage for hateful birds1 or a temple for idols1 how can it but grieve him8 ,and if you grieve the ,spirit1 certainly the ,spirit will grieve you1 will make you repent it at the heart4 ,please him1 by hearkening to his motions1 and following his direction1 and he shall comfort you4 ,his office is to be a spring of consolation to you1 but if you grieve him by walking in the imagination of your hearts1 and following the suggestions of the flesh1--his enemy1--no doubt that spring will turn its channel another way1 and dry up for a season toward you4 ,it is not every sin or infirmity that grieves him thus1 if so be that it grieve thee2 but the entertaining of any sin1 and making peace with any of his enemies1 that cannot but displease him3 and1 ,o what loss you have by it6 ,you displease your greatest friend1 to please your greatest enemy1 you blot and bludder7#aie7 that seal of the ,spirit1 that you shall not be able to read it1 till it be cleansed and washed again4 ,now1 8if any man have not the ,spirit of ,christ1 he is none of his10 he is not a ,christian4 ,take this along with you1 who aim at nothing but the external and outward show or visible standing in the church4 ,if you have not this ,spirit1 and the seal of this ,spirit1 found on you1 ,christ will not know you for his in that day of his appearing4 ,sermon ,,xxvi4 ,verse #aj4--8;,and if ,christ be in you1 the body is dead because of sin2 but the ,spirit is life because of righteousness40 ,god's presence is his working4 ,his presence in a soul by his ,spirit is his working in such a soul in some special manner1 not common to all men1 but peculiar to them whom he hath chosen4 ,now his dwelling is nothing else but a continued1 familiar and endless working in a soul1 till he hath conformed all within to the image of his ,son4 ,the soul is the office house1 or workhouse1 that the ,spirit hath taken up1 to frame in it the most curious piece of the whole creation1 even to restore and repair that masterpiece1 which came last from ,god's hand1 ab ultima manu1 and so was the chiefest4 ,i mean1 the image of ,god1 in righteousness and holiness4 ,now1 this is the bond of union between ,god and us3 ,christ is the bond of union with ,god1 but the ,spirit is the bond of union with ,christ4 ,christ is the peace between ,god and us1 that makes of two one1 but the ,spirit is the link between ,christ and us1 whereby he hath immediate and actual interest in us1 and we in him4 ,i find the union between ,christ and soul shadowed out in scripture1 by the nearest relations among creatures1 7for truly these are but shadows1 and that is the body or substance17 and because an union that is mutual is nearest1 it is often so expressed1 as it imports an interchangeable relation1 a reciprocal conjunction with ,christ4 ,the knot is cast on both sides to make it strong4 ,christ in us1 and we in him2 ,god dwelling in us1 and we in him1 and both by this one ,spirit1 #a ,john iv4 #ac4 8,hereby we know that ,god dwelleth in us1 and we in him1 by his ,spirit which he hath given us40 ,you find it often in ,john1 who being most possessed with the love of ,christ1 and most sensible of his love could best express it3 8,i in them1 and they in me4 ,he that keepeth his commands dwelleth in him1 and he in him10 as the names of married persons are spelled through other1 so doth he spell out this indwelling2 it is not cohabitation but inhabitation3 neither that alone singly1 but mutual inhabitation1 which amounts to a kind of penetration1 the most intimate and immediate presence imaginable4 ,christ dwelleth in our hearts by faith2 and we dwell in ,christ by love1 ,eph4 iii4 #ag 1 and #a ,john iv4 ,death bringeth him into the heart2 for it is the very application of a ,saviour to a sinful soul4 ,it is the very applying of his blood and sufferings to the wound that sin made in the conscience2 the laying of that sacrifice propitiatory to the wounded conscience1 is that which heals it1 pacifies it1 and calms it4 ,a ,christian1 by receiving the offer of the gospel cordially and affectionately brings in ,christ offered into his house1 and then salvation comes with him4 ,therefore believing is receiving1 7,john i47 the very opening of the heart to let in an offered ,saviour2 and then ,christ1 thus possessing the heart by faith1 he works by love1 and 8he that dwelleth in love1 dwelleth in ,god1 and ,god in him40 ,love hath this special value in it1 that it transports the soul in a manner out of itself to the ,beloved1 ,cant4 iv4 #i4 ,anima est ubi amat1 non ubi animat27#aif7 the fixing and establishing of the heart on ,god is a dwelling in him2 for the constant and most continued residence of the most serious thoughts and affections1 will be their dwelling in their all-fulness and riches of grace in ,jesus ,christ4 ,as the ,spirit dwelleth where he worketh1 so the soul dwelleth where it delighteth2 its complacency in ,god making a frequent issue or outgoing to him in desires and breathings after him2 and by means of this same1 ,god dwelleth in the heart1 for love is the opening up of the inmost chamber of the heart to him1 it brings in the ,beloved into the very secrets of the soul1 to lie all night betwixt his breasts as a bundle of myrrh1 ,cant4 i4 #ac4 ,and indeed all the sweet odours of holy duties1 and all the performing of good works and edifying speeches1 spring out only1 and are sent forth1 from this bundle of myrrh that lies betwixt the breasts of a ,christian1 in the inmost of his heart1 from ,christ dwelling in the affections of the soul4 ,now1 this being the bond of union betwixt ,christ and us1 it follows1 necessarily1 that whosoever hath not the ,spirit of ,christ1 8he is none of his20 and this is subjoined for prevention or removal of the misapprehensions and delusions of men in their self-judgings2 because self-love blinds our eyes1 and maketh our hearts deceive themselves4 ,we are given to this self-flattery1--to pretend and claim to an interest in ,jesus ,christ1 even though there be no more evidence for it than the external relation that we have to ,christ1 as members of his visible body1 or partakers of a common influence of his ,spirit4 ,there are some external bonds and ties to ,christ1 which are like a knot that may easily be loosed if any thing get hold of the end of it2 as by our relations to ,christ by baptism1 hearing the word1 your outward covenanting to be his people2 all these are loose unsure knots2 it is as easy to untie them as to tie them1 yea1 and more easy2 and yet many have no other relation to ,christ than what these make4 ,but it is only the ,spirit of ,christ given to us that entitles and interesteth us in him1 and him in us4 ,it is the ,spirit working in your souls mightily and continually1 making your hearts temples for the offering of the sacrifice of prayer and praises1 casting out all idols out of these temples1 that he alone may be adored and worshipped1 by the affectionate service of the heart1 purging them from all filthiness of flesh and spirit4 ,it is the ,spirit1 ,i say1 thus dwelling in men that maketh them living members of the true body of ,christ1 lively1 joined to the ,head1--,christ4 ,this maketh him yours and you his2 by virtue of this he may command you as his own1 and you may use and employ him as your own4 ,now1 for want of this1 in most part of men1 they also want this living saving interest in ,christ4 ,they have no real but an imaginary and notional propriety and right to the ,lord ,jesus2 for ,christ must first take possession of us by his ,spirit before we have any true right to him1 or can willingly resign ourselves to him1 and give him right over us4 ,what shall it profit us1 my beloved1 to be called ,christians1 and to esteem ourselves so1 if1 really1 we be none of ,christ's8 ,shall it not heighten our condemnation so much the more that we desire to pass for such and give out ourselves so1 and yet have no inward acquaintance and interest in him whose name we love to bear8 ,are not the most part shadows and pictures of true ,christians1 bodies without the soul of ,christianity1 that is1 the ,spirit of ,christ1 whose hearts are treasures of wickedness and deceit1 and storehouses of iniquity and ignorance8 ,it may be known what treasure fills the heart by that which is the constant and common vent of it1 as our ,saviour speaks1 ,matt4 xv4 #ai2 and xii4 #cd1 #ce1 8,out of the abundance of the heart the mouth speaketh10 the feet walk1 and the hand works4 ,consider1 then1 if the ,spirit of ,god dwelleth in such unclean habitations and dark dungeons2 certainly no uncleanness or darkness of the house can hinder him to come in2 but it is a sure argument and evidence that he is not as yet come in1 because the prince of darkness is not yet cast out of many souls1 nor yet the unclean spirits that lodge within2 these haunt your hearts1 and are as familiar now as ever4 ,sure ,i am1 many souls have never yet changed their guests1 and it is as sure that the first guest that taketh up the soul is darkness and desperate wickedness1 with unparalleled deceitfulness4 ,there is an accursed trinity1 instead of that blessed ,trinity1 the ,father1 the ,son1 and the ,holy ,spirit2 and when this holy ,trinity cometh in to dwell1 that other of hell must go out4 ,now1 my beloved1 do you think this a light matter1 to be disowned by ,jesus ,christ8 ,truly1 the word of ,christ1 which is the character of all our evidences and rights for heaven1 disowns many as bastards and dead members1 withered branches1 and1 certainly1 according to this word he will judge you1 8the word that ,i have spoken shall judge you in the last day40 ,o that is a heavy word6 ,you have the very rule and method of proceeding laid down before you now1 which shall be punctually kept at that great day4 ,now1 why do you not read your ditty7#aig7 and condemnatory sentence here registered8 ,if you do not read it now in your consciences1 he will one day read it before men and angels1 and pronounce this1--,i know you not for mine1 you are none of mine4 ,but if you would now take it to your hearts1 there might be hope that it should go no further1 and come to no more public-hearing1 there were hope that it should be repealed before that day1 because the first entry of the ,spirit of ,christ is to convince men of sin1 that they are unbelievers1 and without ,god in the world1 and if this were done1 then it were more easy to convince you of ,christ's righteousness1 and persuade you to embrace it1 and this would lead in another link of the chain1--the conviction of judgment1 to persuade you to resign yourselves to the ,spirit's rule1 and renounce the kingdom of ,satan2 this were another trinity1 a trinity upon earth1 three bearing witness on the earth that you have the ,spirit of ,god4 ,verse #aj4--8;,and if ,christ be in you1 the body is dead because of sin10 c4 ,all the preceding verses seem to be purposely set down by the apostle for the comfort of ,christians against the remnants of sin and corruption within them1 for in the preceding chapter1 he personates the whole body of ,christ militant1 showing1 in his own example1 how much sin remains in the holiest in this life1 and this he rather instances in his own person than another that all may know that matter of continual sorrow and lamentation is furnished to the chiefest of saints1 and yet1 in this chapter1 he propounds the consolation of ,christians more generally1 that all may know that these privileges and immunities belong even to the meanest and weakest of ,christians1--that1 as the best have reason to mourn in themselves1 so the worst want not reason to rejoice in ,jesus ,christ4 ,and this should always be minded that the amplest grounds of the strongest consolation are general to all that come indeed to ,jesus ,christ1 and are not restricted unto saints of such and such a growth and stature4 ,the common principles of the gospel are more full of this milk of consolation1 if you would suck it out of them1 than many particular grounds which you are laying down for yourselves4 ,god hath so disposed and contrived the work of our salvation1 that in this life he that hath gathered much1 in some respect1 hath nothing over--that is to say1 hath no more reason to boast than another1 but will be constrained to sit down and mourn over his own evil heart1 and the emptiness of it1 and he that hath gathered less hath1 in some sense1 no want4 ,i mean1 he is not excluded and shut out from the right to these glorious privileges which may express gloriation and rejoicing from the heart1 that there might be an equality in the body1 he maketh the stronger ,christian to partake with the weaker in his bitter things1 and the weaker with the stronger in his sweet things1 that none of them may conceive themselves either despised1 or alone regarded1 that the eunuch may not have reason to say1 8,i am a dry tree10 ,isa4 lvi4 #c4 ,for1 behold the ,lord will give1 even to such1 8a place0 in his house1 and 8a name better than of sons and daughters40 ,the soul that is in sincerity aiming at this walk1 and whose inward desires stir after more of this ,holy ,spirit1 he will not refuse to such that name and esteem that they dare not take to themselves because of their seen and felt unworthiness4 ,now1 in this verse he proceeds further to the fruits and effects of sin dwelling in us1 to enlarge the consolation against that too4 ,now1 ,if ,christ be in you1 the body1 c4 ,seeing the word of ,god hath made such a connection between sin and death1 and death is the wages of sin1 and that which is the just recompense of enmity and rebellion against ,god1 the poor troubled soul might be ready to conceive that if the body be adjudged to death for sin1 that the rest of the wages shall be paid1 and sin having so much dominion as to kill the body1 that it should exerce7#aih7 its full power to destroy all4 ,seeing we have a visible character of the curse of ,god engraven on us in the mortality of our bodies1 it may look with such a visage on a soul troubled for sin1 as if it were but earnest of the full curse and weight of wrath1 and that sin were not fully satisfied for1 nor justice fully contented by1 ,christ's ransom4 ,now1 he opposes to this misconception the strongest ground of consolation--if ,christ be in you1 though your bodies must die for sin1 because sin dwelleth in them1 yet that ,spirit of life that is in you hath begun eternal life in your souls1 your spirits are not only immortal in being1 but that eternal happy being is begun in you1 the seeds of it are cast into your souls1 and shall certainly grow up to perfection of holiness and happiness1 and this through the righteousness of ,christ which assureth that state unto you4 ,the comfort is1 it is neither total1 for it is only the death of your body1 nor is it perpetual1 for your bodies shall be raised again to life eternal1 verse #aa4 ,and not only is it only in part1 and for a season1 but it is for a blessed end and purpose it is that sin may be wholly cleansed out that this tabernacle is taken down1 as the leprous houses7#aii7 were to be taken down under the law1 and as now we use to cast down pest lodges1 the better to cleanse them of the infection4 ,it is not to prejudge him of life1 but to install him in a better life4 ,thus you see that it is neither total nor perpetual1 but it is medicinal and profitable to the soul1--it is but the death of the body for a moment1 and the life of the soul for ever4 ,sermon ,,xxvii4 ,verse #aj4--8;,and if ,christ be in you1 the body is dead because sin10 c4 ,this is the high excellence of the ,christian religion1 that it contains the most absolute precepts for a holy life1 and the greatest comforts in death1 for from these two the truth and excellency of religion is to be measured1 if it have the highest and perfectest rule of walking1 and the chiefest comfort withal4 ,now1 the perfection of ,christianity you saw in the rule1 how spiritual it is1 how reasonable1 how divine1 how free from all corrupt mixture1 how transcending all the most exquisite precepts and laws of men1 deriving a holy conversation from the highest fountain1 the ,spirit of ,christ1 and conforming it to the highest pattern1 the will of ,god4 ,and1 indeed1 in the first word of this verse1 there is something of the excellent nature of ,christianity holden out1 8if ,christ be in you10 which is the true description of a ,christian1--one in whom ,christ is1 which imports the divine principle and the spiritual subject of ,christianity4 ,the principle is ,christ in a man1--,christ by his ,spirit dwelling in him4 ,this great apostle knew this well in his own experience1 and1 therefore1 he can speak best in this style 8,i live1 yet not ,i1 but ,christ in me10 ,gal4 ii4 #bj importing1 that ,christ and his ,spirit is to the soul what the soul is to the body1--that there is a living influence from heaven that acts and moves the soul of a ,christian as powerfully yet as sweetly and pleasantly1 as if it were the natural motion of the soul1 and truly it is the natural motion of the soul4 ,it is that primitive life which was most connatural to the soul of man1 which sin did deprive us of4 ,all the powerful constraint and violence that ,christ uses in drawing the souls of men to him1 and after him1 is as kindly unto them1 and perfects them as much1 as that impulse by which the soul moves and turns the body1 a sweet compulsion and blessed violence4 ,now this should make ,christians often to reflect upon another principle of their life than themselves1 that by looking on him1 who is 8the resurrection and the life10 who is 8the true vine10 and abiding in him by faith1 their life may be continued and increased4 ,it is certainly much reflection on ,him who is all in all1 and less upon ourselves that maintains this life1 and1 therefore1 the most part of men being wholly strangers to this1 whether in their purposes or practices1 or judgings of both1 unacquainted with any higher look in religion than they use in their natural and civil actings1 it doth give ground to assure us that they are strangers1--alienated from the life of ,god1--without ,god1 and without ,christ in the world4 ,but then the spiritual subject of ,christianity is here1 ,christ in you not ,christ without you1 in ordinances1 in profession1 in some civil carriage but ,christ within the heart of a man1--that is a ,christian4 ,it is the receiving of ,christ into the soul1 and putting him on upon the inner man1 and renewing it1 that makes a ,christian1 not being externally clothed with him1 or compassed about with him1 in the administration of the ordinances4 ,it fears me1 most part of us who bear the name of ,christianity1 have no character of it within if we were looked and searched4 ,many are like the sepulchres ,christ speaks of1--without1 painted and fair1--within1 no thing but rottenness and dead bones4 ,what have many of you more of ,christ than what a blind man hath of light8 ,it is round about him1 but not within him4 ,the light hath sinned in darkness but your darkness cannot comprehend it4 ,you are environed with the outward appearances of ,christ in his word and ordinances1 and that is all1 but neither within you1 nor upon many of you1 is there any thing either of his light or life4 ,not so much as any outward profession or behaviour1 suitable to the revelation of ,christ1 about you4 ,as if you were ashamed to be ,christians1 you maintain gross ignorance1 and practise manifest rebellion against his known will in the very light of the gospel4 ,how few have so much tincture of ,christ1 so much as to colour the external man1 or to clothe it with any blamelessness of walking or form of religion6 ,how few are so much as ,christians in the letter6 ,for you are not acquainted either with letter or spirit1--either with knowledge or affection or practice4 ,but suppose that some have put on ,christ on their outward man and colour over themselves with some performances of religious duties1 and smooth themselves with civility in carriage1 yet alas6 how few are they who are renewed in the spirit of their mind1 and have put on ,christ in their inward man1 who have opened the secrets of their hearts1 and received him to 8lie all night between their breasts40 ,how few are busied about their hearts1 to have any new impression and dye upon their affections1--to mould them after a new manner1--to kill the love of this world and the lusts of it1--and cast out the rottenness and superfluity of naughtiness which abides within6 ,but some there are who are persuaded thus to do to give up their spirits to religion1 and all their business and care is1 to have ,christ within1 as well as without4 ,now1 if the rest of you will not be persuaded to be of this number1 consider what you prejudge yourselves of1 of all the comfort of religion1 and then religion is no religion1 and to no purpose1 if you have no benefit by it4 ,and certainly1 except ,christ be in you as a ,king to rule you1 and a ,prophet to teach you1--to subdue your lusts1 and dispel your darkness1 when he appears1 he cannot appear to your comfort and salvation4 ,you are deprived of this great cordial against death1 and death must seize upon all that is within you1 soul and body1 since ,christ the ,spirit of life is not within you4 ,happiness without you will not make you happy--salvation round about you will not save you4 ,if you would be saved1 there must be a near and immediate union with happiness4 ,christ in the heart1 and salvation cometh with him4 ,a ,christian is not only ,christ without not imputing his sins to him1 clothing him with his righteousness but ,christ within too1 cleansing the heart from the love of sin1 8perfecting holiness in the fear of ,god40 ,do not think you have any share in ,christ without you1 except you receive ,christ within you1 because ,christ is one within and without1 and his gifts are undivided4 ,therefore true faith receives whole ,christ as a complete ,saviour1 even as he is entirely offered1 so he is undividedly received as he is without saving us1 and within sanctifying us1--,christ without1 delivering from wrath--and ,christ within1 redeeming from all iniquity--these cannot be parted more than his coat that had no seam4 ,it is a heavy and weighty word of this apostles1 #b ,cor4 xiii4 #e3 8,examine yourselves1 whether ye be in the faith know ye not your own selves1 how that ,jesus ,christ is in you1 except ye be reprobates40 ,i wish you would lay it to heart1 who have never yet returned to your hearts4 ,if ,christ be not formed in you1 7as ,gal4 iv4 #ai17 you are as yet among the refuse1 dross1 and that which must be burnt with fire4 ,you cannot but be cast away in the day when he makes up his jewels4 ,where ,christ is he is the hope of glory1--he is an immortal seed of glory4 ,how can you hope for ,christ1 who have nothing of him within you8 ,now1 the other touchstone of true religion is1 the great comfort it furnishes to the soul1 and1 of all comforts1 the greatest is that which is a cordial to the heart against the greatest fears and evils4 ,now1 certainly the matter of greatest fear is death1 not so much because of itself1 but chiefly because of that eternity of unchangeable misery that naturally it transmits them unto4 ,now1 it is only the ,christian religion possessing the heart that arms a man completely against the fear either of death itself1 or the consequents of it4 ,it giveth the most powerful consolation1 that not only overcometh the bitterness and taketh out the sting of death1 but changeth the nature of it so far as to make it the matter of triumph and gloriation4 ,there is something here supposed1 the worst that can befall a ,christian1 it is the death of a part of him1 and that the worst and ignoblest part only1 8the body is dead because of sin40 ,then1 that which is opposed by way of comfort to counter-balance it1 is1 the life of his better and more noble part4 ,and1 besides1 we have the fountains both of that death and this life1--man's sin the cause of bodily death1 ,christ's righteousness the fountain of spiritual life4 ,of death many have had sweet meditations1 even among those that the light of the word hath not shined upon1 and1 indeed1 they may make us ashamed who profess ,christianity1 and so the hope of the resurrection from the dead1 that they have accounted it only true wisdom and sound philosophy to meditate often on death1 and made it the very principal point of living well to be always learning to die1 and have applied their whole studies that way1 neglecting present things that are in the by1 have given themselves to search out some comfort against death1 or from death4 ,yea1 some have so profited in this1 that they have accounted death the greatest good that can befall man1 and persuaded others to think so47#bjj7 ,now1 what may we think of ourselves1 who scarce apprehend mortality1 especially considering that we have the true fountain of it revealed to us1 and the true nature and consequents of it4 ,all men must needs know that death is the most universal king in the world1 that it reigns over all ages1 sexes1 conditions1 nations and times1 though few be willing to entertain thoughts of it1 yet sooner or later1 they must be constrained to give it lodging upon their eyelids1 and suffer it to storm the very strongest tower1 the heart1 and batter it down1 and break the strings of it1 having no way either to fly from it or resist it4 ,now1 the consideration of the general inundation of death over all mankind1 and the certain approaching of it to every particular man's door1 hath made many serious thoughts among the wise men of the world4 ,but being destitute of this heavenly light that shineth to us1 they could not attain to the original of it1 but have conceived that it was a common tribute of nature1 and an universal law imposed upon all mankind by nature1 having the same reason that other mutations and changes among the creatures here below have1 and so have thought it no more a strange thing1 than to see other things dissolved in their elements4 ,now1 indeed1 seeing they could apprehend no other bitter ingredient in it1 it was no wonder that the wisest of them could not fear it1 but rather wait and expect it as a rest from their labours1 as the end of all their miseries4 ,but the ,lord hath revealed unto us in his word the true cause of it1 and so the true nature of it4 ,the true cause of it is sin1--8,sin entered into the world1 and death passed upon all1 for that all have sinned10 ,rom4 v4 #ab4 ,man was created for another purpose1 and upon other conditions1 and a law of perpetual life and eternal happiness was passed in his favour1 he abiding in the favour1 and obeying the will of him that gave him life and being4 ,now1 sin interposing1 and separating between man and ,god1 loosing that blessed knot of union and communion1 it was this other law that succeeded1 as a suitable recompense1 8thou shall die30 it is resolved1 in the council of heaven1 that the union of man shall be dissolved1 his soul and body separated1 in just recompense of the breaking the bond of union with ,god4 ,this is it that hath opened the sluice to let in an inundation of misery upon mankind3 this was the just occasion of that righteous but terrible appointment1 8,it is appointed that all men once should die1 and after death come to judgment10 ,heb4 ix4 #bg2 that since the body had enticed the soul1 and suggested unto it such unnatural and rebellious motions of withdrawing from the blessed ,fountain of life1 to satisfy its pleasure1 the body should be under a sentence of deprivement and forfeiture of that great benefit and privilege of life it had by the soul's indwelling1 and condemned to return to its first base original1 8the dust10 and to be made a feast of worms1 to lodge in the grave1 and be a subject of the greatest corruption and rottenness1 because it became the instrument1 yea1 the incitement of the soul to sin against that ,god that had from heaven breathed a spirit into it1 and exalted it above all the dust or clay in the world4 ,now1 my beloved1 do we not get many remembrances of our sins8 ,is not every day presenting our primitive departure from ,god1 our first separation from the ,fountain of life by sin1 to our view1 and in such sad and woful effects pointing out the heinousness of sin8 ,do you not see men's bodies every day dissolved1 the tabernacle of earth taken down1 and the soul constrained to remove out of it8 ,but what influence hath it upon us1 what do the multiplied funerals work upon us8 ,it may be1 sorrow for our friends1 but little or no apprehension of our own mortality1 and base impression of sin1 that separates our souls from ,god4 ,who is made sadly to reflect upon his original1 or to mind seriously that statute and appointment of heaven1 8,in that day thou shalt die80 ,it is strange that all of us fear death1 and few are afraid of sin1 that carries death in its bosom1--that we are so unwilling to reap corruption in our bodies1 and yet we are so earnest and laborious in sowing to the flesh4 ,be not deceived1 for you are daily reaping what you have sown4 ,and1 ,o6 that it were all the harvest2 but death is only the putting in of the sickle of vengeance1 the first cut of it3 but1 ,o6 to think on what follows1 would certainly restrain men1 and cool them in their fervent pursuits after sin6 ,sermon ,,xxviii4 ,verse #aj4--8;,and if ,christ be in you1 the body is dead because of sin3 but the ,spirit is life because of righteousness40 8,the sting of death is sin1 and the strength of sin is the law10 saith our apostle1 #a ,cor4 xv4 #ef4 ,these two concur to make man mortal1 and these two are the bitter ingredients of death4 ,sin procured it1 and the law appointed it1 and ,god hath seen to the exact execution of that law in all ages2 for what man liveth and shall not taste of death8 ,two only escaped the common lot1 ,enoch and ,elias2 for they pleased ,god1 and ,god took them3 and1 besides1 it was for a pledge1 that at the last day all shall not die1 but be changed4 ,the true cause of death is sin1 and the true nature of it is penal1 to be a punishment of sin3 take away this relation to sin1 and death wants the sting4 ,but1 in its first appointment1 and as it prevails generally over men1 aculeata7#bja7 est mors1 it hath a sting that pierceth deeper1 and woundeth sorer than to the desolation of the body1 it goeth into the innermost parts of the soul1 and woundeth that eternally4 ,the truth is1 the death of the body is not either the first death or the last death3 it is rather placed in the middle between two deaths3 and it is the fruit of the first1 and the root of the last4 ,there is a death immediately hath ensued upon sin1 and it is the separation of the soul from ,god1 the ,fountain of life and blessedness3 and this is the death often spoken of1 8,you who were dead in sins and trespasses10 c4 ,eph4 ii4 #a4 8,being past feeling10 and 8alienated from the life of ,god10 ,eph4 iv4 #ah1 #ai4 ,and truly this is worse in itself than the death of the body simply1 though not so sensible1 because spiritual4 ,the corruption of the best part in man1 in all reason1 is worse than the corruption of his worst part4 ,but this death1 which consists especially in the loss of that blessed communion with ,god1 which made the soul happy1 cannot be found till some new life enter1 or else till the last death come1 which adds infinite pain to infinite loss4 ,now the death of the body succeeds this soul's death1 and that is1 the separation of the soul from the body1 most suitable1 seeing the soul was turned from the ,fountain-spirit to the body1 that the body should by his command return to dust1 and be made the most defiled piece of dust4 ,now1 this were not so grievous1 if it were not a step to the death to come1 and a degree of it introductive to it4 ,but that statute and appointment of heaven hath thus linked it1 8after death comes judgment30 because1 the soul in the body would not be sensible of its separation from ,god1 but was wholly taken up with the body1 neglecting and miskenning7#bjb7 that infinite loss of ,god's favour and face1 therefore the ,lord commands it to go out of the body1 that it may then be sensible of its infinite loss of ,god1 when it is separated from the body2 that it may then have leisure to reflect upon itself1 and find its own surpassing misery3 and then indeed1--infinite pain and infinite loss conjoined1--eternal banishment from the presence of that blessed ,spirit1 and eternal torment within itself4 ,these two concurring1 what posture do you think such a soul will be into8 ,there are some earnest of this in this life4 ,when ,god reveals his terror1 and sets men's sins in order before their face1 ,o6 how intolerable is it1 and more insupportable than many deaths4 ,they that have been acquainted with it1 have declared it4 ,the terrors of ,god are like poisonable arrows sunk into ,job's spirit1 and drinking up all the moisture of them4 ,such a spirit as is wounded with one of these darts shot from heaven1 who can bear it8 ,not the most patient and most magnanimous spirit1 that can sustain all other infirmities1 ,prov4 xviii4 #ad4 ,now1 my beloved1 if it be so now1 while the soul is in the body1 drowned in it1 what will be the case of the soul separated from the body1 when it shall be all one sense1 to reflect and consider itself8 ,this is the sting of death indeed1 worse than a thousand deaths to a soul that apprehends it2 and the less it is apprehended1 the worse it is2 because it is the more certain1 and must shortly be found1 when there is no brazen serpent to heal that sting4 ,now1 what comfort have you provided against this day8 ,what way do you think to take out this sting8 ,truly1 there is no balm for it1 no physician for it1 but one2 and that the ,christian only is acquainted with4 ,he in whom ,christ is1 he hath this sovereign antidote against the poison of death1 he hath the very sting of it taken out by ,christ1 death itself killed1 and of a mortal enemy made the kindest friend4 ,and so he may triumph with the apostle1 8,o death1 where is thy sting8 ,o grave1 where is thy victory8 ,thanks be to ,god in ,jesus ,christ1 who giveth us the victory10 #a ,cor4 xv4 #ee4 ,the ground of his triumph1 and that which a ,christian hath to oppose to all the sorrows and pains and fears of death mustered against him1 is threefold2 one1 that death is not real2 a second1 that it is not total1 even that which is2 and then1 that it is not perpetual4 ,this last is contained in the next verse1 the second expressed in this verse1 and the first may be understood or implied in it4 ,that the nature of death is so far changed1 that of a punishment it is become a medicine1 of a punishment for sin it is turned into the last purgative of the soul from sin2 and thus the sting of it is taken away1 that relation it did bear to the just wrath of ,god4 ,and now as to the body of a ,christian under appointment to die for sin1 that is1 for the death of sin1 the eternal death of sin4 ,christ having come under the power of death1 hath gotten power over it1 and spoiled it of its stinging virtue4 ,he hath taken away the poisonable ingredient of the curse1 that it can no more hurt them that are in him1 and so it is not now vested with that piercing and wounding notion of punishment4 ,though it be true that sin was the first inlet of death1 that it first opened the sluice to let it enter and flow in upon mankind1 yet that appointment of death is renewed1 and bears a relation to the destruction of sin1 rather than the punishment of the sinner1 who is forgiven in ,christ4 ,and1 ,o6 how much solid comfort is here1 that the great reason of mortality that a ,christian is subject unto1 is1 that he may be made free of that which made him at first mortal4 ,because sin hath taken such possession in this earthly tabernacle1 and is so strong a poison1 that it hath infected all the members1 and by no purgation here made can be fully cleansed out1 but there are many secret corners it lurks into1 and upon occasion vents itself1 therefore it hath pleased ,god1 in his infinite goodness1 to continue the former appointment of death1 but under a new and living consideration1 to take down this infected and defiled tabernacle1 as the houses of leprosy were taken down under the law1 that so they might be the better cleansed1 and this is the last purification of the soul from sin4 ,and therefore1 as one of the ancients said well1 8,that we might not be eternally miserable1 mercy hath made us mortal40 ,justice hath made the world mortal1 that they might be eternally miserable1 but to put an end to this misery1 ,christ hath continued our mortality1 else he would have abolished death itself1 if he had not meant to abolish sin by death4 ,and indeed1 it would appear this is the reason why the world must be consumed with fire at the last day1 and new heavens and earth succeed in its room1 because1 as the little house1 the body1 so the great house1 the world1 was infected with this leprosy1 and so subjoined to vanity and corruption because of mans sin therefore1 that there might be no remnant of mans corruption1 and no memorial of sin to interrupt his eternal joy1 the ,lord will purify and change all1--all the members that were made instruments of unrighteousness1 all the creatures that were servants to man's lusts4 ,a new form and fashion shall be put on all1 that the body being restored1 may be a fit dwelling place for the purified soul1 and the world renewed1 may be a fit house for righteous men4 ,thus you see1 that death to a ,christian is not real death1 for it is not the death of a ,christian1 but the death of sin his greatest enemy1 it is not a punishment1 but the enlargement of the soul4 ,now1 the next comfort is1 that which is but partial1 it is but the dissolution of the lowest part in man1 his body1 so far from prejudging the immortal life of his spirit it is rather the accomplishment of that4 ,though the body must die1 yet eternal life is begun already within the soul1 for the ,spirit of ,christ hath brought in life1 the righteousness of ,christ hath purchased it1 and the ,spirit hath performed it1 and applied it to us4 ,not only there is an immortal being in a ,christian that must survive the dust 7for that is common to all men71 but there is a new life begun in him1 an immortal well being in joy and happiness1 which only deserves the name of life1 that cometh never to its full perfection till the bodily and earthly houses be taken down4 ,if you consider seriously what a new life a ,christian is translated unto1 by the operation of the ,holy ,ghost1 and the ministration of the word1 it is then most active and lively1 when the soul is most retired from the body in meditation4 ,the new life of a ,christian is most perfect in this life when it carrieth him the furthest distance from his bodily senses1 and is most abstracted from all sensible engagements1 as you heard1 for indeed it restores the spirit of a man to its native rule and dominion over the body1 so that it is then most perfect when it is most gathered within itself1 and disengaged from all external entanglements4 ,now1 certain it is1 since the perfection of the soul in this life consists in such a retirement from the body1 that when it is wholly separated from it then it is in the most absolute state of perfection1 and its life acts most purely and perfectly when it hath no body to communicate with1 and to entangle it either with its lusts or necessities4 ,the ,spirit is life1 it hath a life now which is then best when furthest from the body1 and therefore it cannot but be surpassing better when it is out of the body1 and all this is purchased by ,christ's righteousness4 ,as man's disobedience made an end of his life1 ,christ's obedience hath made our life endless4 ,he suffered death to sting him1 and by this hath taken the sting from it1 and now1 there is a new statute and appointment of heaven published in the gospel1 8whosoever believeth in him shall not perish1 but have eternal life40 ,now indeed1 this hath so entirely changed the nature of death1 that it hath now the most lovely and desirable aspect on a ,christian1 that it is no longer an object of fear1 but of desire1 amicable1 not terrible unto him4 ,since there is no way to save the passenger1 but to let the vessel break1 he will be content to have the body splitted1 that himself1 that is his soul1 may escape1 for truly a man's soul is himself1 the body is but an earthly tabernacle that must be taken down1 to let the inhabitant win out to come near his ,lord4 ,the body is the prison house that he groans to have opened1 that he may enjoy that liberty of the sons of ,god4 ,and now to a ,christian1 death is not properly an object of patience1 but of desire rather1 8,i desire to be dissolved and be with ,christ10 ,phil4 i4 #bc4 ,he that hath but advanced little in ,christianity will be content to die1 but because there is too much flesh1 he will desire to live4 ,but a ,christian that is riper in knowledge and grace1 will rather desire to die1 and only be content to live4 ,he will exercise patience and submission about abiding here1 but groanings and pantings about removing hence1 because he knoweth that there is no choice between that bondage and this liberty4 ,sermon ,,xxix4 ,verse #aj4--8;,and if ,christ be in you1 the body is dead because of sin1 but the ,spirit is life because of righteousness40 ,it was the first curse and threatening wherein ,god thought fit to comprehend all misery1 8,thou shalt die the death in that day thou eatest40 ,though the sentence was not presently executed according to the letter1 yet from that day forward man was made mortal1 and there seemeth to be much mercy and goodness of ,god intervening to plead a delay of death itself1 that so the promise of life in the second ,adam might come to the first and his posterity1 and they might be delivered from the second death1 though not from the first4 ,always we bear about the marks of sin in our bodies to this day1 and in so far the threatening taketh place1 that this life that we live in the body is become nothing else but a dying life1 the life that the ungodly shall live out of the body is a living death1 and either of these is worse than simple death or destruction of being4 ,the serious contemplation of the miseries of this life made wise ,solomon to praise the dead more than the living1 contrary to the custom of men1 who rejoice at the birth of a man-child1 and mourn at their death4 ,yea1 it pressed him further1 to think them which have not at all been1 better than both1 because they have not seen the evil under the sun4 ,this world is such a chaos1 such a mass of miseries1 that if men understood it before they came into it1 they would be far more loath to enter it1 than they are now afraid to go out of it4 ,and truly we want not remembrances and representations of our misery every day1 in that children come weeping into the world1 as it were bewailing their own misfortune1 that they were brought forth to be sensible subjects of misery4 ,and what is all our life-time1 but a repetition of sighs and groans1 anxiety and satiety1 loathing and longing1 dividing our spirits and our time between them8 ,how many deaths must we suffer before death come8 ,for the absence or loss of any thing much desired1 is a separation no less grievous to the hearts of men1 than the parting of soul and body3 for affection to temporal perishing things1 unites the soul so unto them1 that there is no parting without pain1 no dissolution of that continuity without much vexation1 and yet the soul must suffer many such tortures in one day1 because the things are perishing in their own nature1 and uncertain4 ,what is sleep1 which devours the most part of our time1 but the very image and picture of death1 a visible and daily representation of the long cessation of the sensitive life in the grave8 ,and yet1 truly1 it is the best and most innocent part of our time1 though we accuse it often4 ,there is both less sin and less misery in it1 for it is almost the only lineament and refreshment we get in all our miseries4 ,job sought to assuage his grief and ease his body1 but it was the extremity of his misery that he could not find it4 ,now1 my beloved1 when you find that which is called life subject to so much misery that you are constrained often to desire you had never been born1 you find it a valley of tears1 a house of mourning from whence all true delight and solid happiness is banished4 ,seeing the very officers and serjeants of death are continually surrounding us and walk alongst with us--though unpleasant company--in our greatest contentments1 and are putting marks upon your doors1 as in the time of the plague upon houses infected1 8,lord have mercy upon us107#bjc7 and are continually bearing this motto to our view1 and sounding this direction to our ears1 cito1 procul1 diu--to get soon our of ,sodom that is appointed for destruction1 to fly quickly out of ourselves to the refuge appointed of ,god1 even one that was dead and is alive1 and hath redeemed us by his blood1 and to get far off from ourselves1 and take up dwelling in the blessed ,son of ,god1 through whose flesh there is access to the ,father1--seeing all these1 ,i say1 are so1 why do not we awake ourselves upon the sound of the promise of immortality and life1 brought to our ears in the gospel8 ,mortality hath already seized upon our bodies1 but why do you not catch hold of this opportunity of releasing your souls from the chains and fetters of eternal death8 ,truly1 my beloved1 all that can be spoken of torments and miseries in this life1 suppose we could imagine all the exquisite torments invented by the most cruel tyrants since the beginning1 to be combined in some one kind of torture1 and would then stretch our imagination beyond that1 as far as that which is composed of all torments surpasseth the simplest death1 yet we do not conceive nor express unto you that death to come4 ,believe it1 when the soul is out of the body it is a most pure activity1 all sense1 all knowledge4 ,and seeing where it is dulled and dampished7#bjd7 in the body1 it is capable of so much grief or joy1 pleasure or pain1 we may conclude1 that being loosed from these stupifying earthly chains1 that it is capable of infinite more vexation1 or contentation1 in a higher and purer strain4 ,therefore1 we may conclude with the apostle1 that all men by nature are miserable in life1 but infinitely more miserable in death4 ,only the man who is in ,jesus ,christ1 in whose spirit ,christ dwells1 and hath made a temple of his body for offering up reasonable service in it1 that man only is happy in life1 but far happier in death1 happy that he was born1 but infinitely more happy that he was born mortal1 born to die1 for 8if the body be dead because of sin1 the ,spirit is life because of righteousness40 ,men commonly make their accounts and calculate their time so1 as if death were the end of it4 ,truly1 it were happiness in the generality of men that that computation were true1 either that it had never begun1 or that it might end here1 for that which is the greatest dignity and glory of a man--his immortal soul--it is truly the greatest misery of sinful men1 because it capacitates them for eternal misery4 ,but if we make our accounts right1 and take the right period1 truly death is but the beginning of our time1 of endless and unchangeable endurance either in happiness or misery1 and this life in the body1 which is only in the view of the short sighted sons of men1 is but a strait and narrow passage into the infinite ocean of eternity1 but so inconsiderable it is that1 according as the spirit in this passage is fashioned and formed1 so it must continue for ever1 for where the tree falleth1 there it lieth4 ,there may be hope that a tree will sprout again1 but truly there is no hope that ever the damned soul shall see a spring of joy1 and no fear that ever the blessed spirits shall find a winter of grief4 ,such is the evenness of eternity1 that there is no shadow of change in it4 ,o then1 how happy are they in whose souls this life is already begun1 which shall then come to its meridian1 when the glory of the flesh falls down like withered hay into the dust6 ,the life as well as the light of the righteous is progressive4 ,it is shining more and more till that day come1 the day of death1 only worthy to be called the present day1 because it brings perfection1 it mounts the soul in the highest point of the orb1 and there is no declining from that again4 ,the spirit is now alive in some holy affections and motions1 breathing upwards1 wrestling towards that point4 ,the soul is now in part united to the ,fountain of life1 by loving attendance and obedience1 and it is longing to be more closely united4 ,the inward senses are exercised about spiritual things1 but the burden of this clayey mansion doth much dull and damp them1 and proves a great remora7#bje7 to the spirit4 ,the body indisposes and weakens the soul much4 ,it is life1 as in an infant1 though a reasonable soul be there1 yet overwhelmed with the incapacity of the organs4 ,this body is truly a prison of restraint and confinement to the soul1 and often loathsome and ugly through the filthiness of sin1 but when the spirit is delivered from this necessary burden and impediment1 ,o how lively is that life it then lives6 ,then the life1 peace1 joy1 love1 and delight of the soul surmounts all that is possible here1 further than the highest exercise of the soul of the wisest men surpasses the brutish like apprehensions of an infant1 and indeed then the ,christian comes to his full stature1 and is a perfect man when he ceaseth to be a man4 ,how will you not be persuaded1 beloved in the ,lord1 to long after this life1 to have ,christ formed in your hearts1 for truly the generality have not so much as ,christ fashioned in their outward habit1 but are within darkness and earthiness and wickedness1 and without1 impiety and profanity4 ,will you not long for this life8 ,for now you are dead while you live1 as the apostle speaks of widows that live in pleasure4 ,the more the soul be satisfied with earthly things1 it is the deeper buried in the grave of the flesh1 and the further separated from ,god4 ,alas6 many of you know no other life1 than that which you now live in the body1 you neither apprehend what this new birth is1 nor what the perfect stature of it shall be afterwards4 ,but truly while it is thus1 you are but walking shadows1 breathing clay1 and no more4 ,a godly man used to calculate the years of his nativity from his second birth1 his conversion to ,god in ,christ2 and truly1 this is the true period of the right calculation of life1 of that life which shall not see death4 ,true life hath but one period1 that is1 the beginning of it1 for end it hath none4 ,i beseech you1 reckon your years thus1 and ,i fear that you reckon yourselves1 many of you1 yet dead in sins and trespasses4 ,is that life1 ,i pray you1 to eat1 to drink1 to sleep1 to play1 to walk1 to work8 ,is there any thing in all these worthy of a reasonable soul1 which must survive the body1 and so cease from such things for ever8 ,think within yourselves1 do you live any other life than this8 ,what is your life but a tedious and wearisome repetition of such brutish actions which are only terminate on the body8 ,o then1 how miserable are you1 if you have no other period to reckon from than your birth-day6 ,if there be not a second birth-day before your burial1 you may make your reckoning to be banished eternally from the life of ,god4 ,as for you1 ,christians1 whom ,god hath quickened by the ,spirit of his ,son1 be much in the exercise of this life1 and that will maintain and advance it4 ,let your care be about your spirits1 and to hearten you in this study1 and to beget in you the hope of eternal life1 look much and lay fast hold on that life giving ,saviour1 who1 by his righteous life and accursed death1 hath purchased by his own blood both happiness to us and holiness4 ,consider what debtors you are to him who loved not his own life and spared it not1 to purchase this life to us4 ,let our thoughts and affections be occupied about this high purchase of our ,saviour's1 which is freely bestowed on them that will have it1 and believe in him for it4 ,if we be not satisfied with such a low and wretched life as is in the body1 he will give a higher and more enduring life1 and only worthy of that name4 ,sermon ,,xxx4 ,verse #aa4--8;,but if the ,spirit of him that raised up ,jesus from the dead dwell in you1 he that raised up ,christ from the dead shall also quicken your mortal bodies by his ,spirit that dwelleth in you40 ,it is true the soul is incomparably better than the body1 and he is only worthy the name of a man and of a ,christian who prefers this more excellent part1 and employs his study and time about it1 and regards his body only for the noble guest that lodges within it1 and therefore it is one of the prime consolations that ,christianity affords1 that it provides chiefly for the happy estate of this immortal piece in man1 which1 truly1 were alone sufficient to draw our souls wholly after religion4 ,suppose the body should never taste of the fruits of it1 but die and rise no more1 and never be awaked out of its sleep1 yet it were a sufficient ground of engagement to godliness1 that the life and well being of the far better part in man is secured for eternity1 which is infinitely more than all things beside can truly promise us1 or be able to perform4 ,certainly1 whatsoever else you give your hearts to1 and spend your time upon1 it either will leave you in the midst of your days1 and at your end you shall be a fool1 or you must leave it in the end of your days1 and find yourselves as much disappointed1 or1 to speak more properly1 because when your time is ending your life and being is but at its beginning1 you must bid an eternal adieu to all these things whereupon your hearts are set when you are but beginning truly to be4 ,but this is only the proper and true good of the soul1--,christ in it1--most portable and easily carried about with you1 yea1 that which makes the soul no burden to itself1 and helps it to carry all things easily1--and then most inseparable1 for ,christ in the soul is the spring of a never-ending life1 of peace1 joy1 and contentation in the fountain of an infinite goodness1 and it outwears time and age as well as the immortal being of the soul4 ,yea1 such is the strength of this consolation1 that then the soul is most closely united and fully possessed of that which is its peculiar and satisfying good1 when it leaves the body in the dust1 and escapes out of this prison unto that glorious liberty4 ,but yet1 there is besides this an additional comfort comprehended in the verse read1--that the sleep of the body is not perpetual1 that it shall once be awakened and raised up to the fellowship of this glory1 for though a man should be abundantly satisfied if he possess his own soul1 yet no man hateth his own flesh4 ,the soul hath some kind of natural inclination to a body suitable unto it1 and in this it differs from an angel1 and1 therefore1 the apostle1 when he expresseth his earnest groan for the intimate presence of his soul with ,christ1 he subjoins this correction--not that we desire to be unclothed1 but clothed upon it1 #b ,cor4 v4 #a-d4 ,if it were possible1 says he1 we would be glad to have the society of the body in this glory1 we would not desire to cast off those clothes of flesh1 but rather that the garment of glory might be spread over all1 if it were not needful because they are old and ragged and would not suit well1 and our earthly tabernacle is ruinous1 and would not be fit for such a glorious guest to dwell into1 and therefore1 it is needful to be taken down4 ,well1 then1 here is an overplus1 and1 as it were1 a surcharge of consolation1 that seeing for the present it is expedient to put off the present clothing of flesh1 and take down the present earthly house1--yet that the day is coming that the same clothes1 renewed1 shall be put on1 and the same house repaired and made suitable to heaven1 shall be built up1--that this mortal body shall be quickened with that same spirit that now quickens the soul1 and makes it live out of the body1 and so the sweet and beloved friends1 who parted with so much pain and grief1 shall meet again with so much pleasure and joy1 and1 as they were sharers together in the miseries of this life1 shall participate also in the blessedness of the next1--like ,saul and ,jonathan1 8lovely and pleasant in their lives10 and though for a time separated in death1 yet not always divided4 ,now this is the highest top of happiness1 to which nothing can be added4 ,it is comprehensive of the whole man1 and it is comprehensive of all that can be imagined to be the perfective good of man4 ,it is no wonder1 then1 that the apostle reckons this doctrine of the resurrection amongst the foundations of ,christianity 7,heb4 v4 #a1 #b71 for truly these two--the immortality of the soul and the resurrection of the mortal body--are the two ground-stones or pillars of true religion1 which1 if they be not well settled in the hearts of men1 all religion is tottering and ruinous and unable to support itself4 ,that the soul cannot taste death or see corruption1 and that the body shall but taste it1 and1 as it were1 salute it1 and cannot always abide under the power of it1 these are the prime foundations upon which all ,christian persuasion is built4 ,for without these be laid down in the lowest and deepest part of the heart1 all exhortations to an holy and righteous life are weak and ineffectual1 all consolations are empty and vain4 ,in a word1 religion is but an airy speculation1 that hath no consistence but in the imaginations of men1--it is a house upon sand1 that can abide no blast of temptation1 no wave of misery1 but must straightway fall to the ground4 ,from whence is it1 ,i pray you1 that the persuasions of the gospel have so little power upon men1--that the plain and plentiful publication of a ,saviour is of so small virtue to stir up the hearts of men to take hold on him8 ,how comes it to pass that the precepts and prohibitions of the most high ,god1 coming forth under his authority1 lay so little restraint on men's corruptions1--that so few will be persuaded to stop their course1 and come off the ways that they are accustomed to1--that men pull away the shoulder and stop the ear1 and make their hearts as adamant1 incapable of being affected with either the authority or love of the gospel1--that when he pipes unto us so few dance1 and when he mourns so few lament8 ,is it not because these two foundations are not laid1 and men's hearts not digged deep by earnest consideration to receive these ground-stones of ,christianity1--the belief of their souls1 eternal survivance after the dust1 and of the revivance and resurrection of the body1 after it hath slept a while in the dust8 ,i remember heathens have had some noble and rare conceptions about virtue1 and some have laboured to enamour men with the native beauty of it1 and to persuade them that it was a sufficient reward to itself47#bjf7 ,and truly it would far more become a ,christian1--who knoweth the high and divine pattern of holiness to be ,god himself1 and so must needs behold a far surpassing beauty and excellency in the image of ,god than in all earthly things1--,i say1 it would become him to accustom himself to a dutiful observance of religion1 even without any respect to the reward of it4 ,he would train his heart to do homage to ,god out of a loyal affection and respect to his majesty1 and from the love of the very intrinsic beauty of obedience1 without borrowing always from such selfish considerations of our own happiness or misery4 ,notwithstanding1 such is the posture of man's spirit now1 that he cannot at all be engaged to the love of religion1 except some seen advantage conciliate it1 and therefore the ,lord makes use of such selfish principles in drawing men to himself1 and keeping them still with him4 ,and1 truly1 considering man's infirmity1 this is the spirit and life of all religion--immortality and resurrection--that which gives a lustre to all and quickens all1 that which makes all to sink deep1 and that which makes a ,christian steadfast and immoveable1 #b ,cor4 v4 #h4 ,it is certainly hope that is the key of the heart1 that opens and shuts it to any thing4 ,hence the apostle ,peter 7#a ,epistle7 first blesseth ,god heartily for the new birth1 and1 in expressing of it1 makes hope the very term of that generation1 and so it must be a substantial thing4 8,blessed be ,god1 who hath begotten us again to a lively hope40 ,hope hath a quickening power in it4 ,it makes all new where it comes1 and is full of spirit4 ,it is the helmet and anchor of a ,christian1 that which bears the dint of temptation and makes him steady in religion4 ,no man will put his plough in this ground1 or sow unto the ,spirit1 but in hope1 for he that soweth must sow in hope1 else his plough will not go deep4 #a ,cor4 ix4 #aj4 ,this then is the very spirit and life of religion1--the resurrection of the dead1--without which our faith were in vain1 and men would continue still in their sins4 ,certainly it is the deep inconsideration of this never ending endurance of our souls1 and restitution of our bodies to the same immortality1 that makes the most part of men so slight and superficial in religion1 else it were not possible1 if that were laid to heart1 but men would make religion their business1 and chief business4 ,we have here the two genuine causes of the resurrection of the bodies of ,christians1--the resurrection of ,christ and the inhabitation of his ,spirit4 ,the influence that the resurrection of ,christ hath on ours1 is lively and fully holden out by this apostle1 #a ,cor4 xv41 against them who deny the resurrection from the dead3 8,if ,christ be not raised1 your faith is in vain1 you are yet in your sins1 and they that are asleep are perished40 ,religion were nothing but a number of empty words of show1 preaching were a vanity and imposture1 faith were a mere fancy1 if this be not laid down as the ground stone1--,christ raised1 not as a natural person1 but as a common politic person1 as the first-fruits of them that sleep1 ver4 #ag-bj1 where he alludes to the ceremony of offering the first-fruits of their harvest1 ,lev4 xxiii4 #aj4 ,for under the law they might not eat of the fruits of the land till they were sanctified4 ,all was counted profane till they were some way consecrated to the ,lord4 ,now1 for this end1 the ,lord appointed them to bring one sheaf for all1 and that was the representative of all the rest of the heap1 and this was waved before the ,lord1 and lifted up from the earth4 ,now1 according to the apostle's argument1 ,rom4 xi4 #af1 8,if the first fruits be holy1 so is the lump10 for it represents all the lump1 and therefore ,jesus ,christ1 the chief of all his brethren1 was made the first fruits from the dead1 and lifted up from the grave1 as the representer of all the lump of his elect1 and so it must needs follow1 that they shall not continue in the grave1 but must in due time partake of that benefit which he has first entered in possession of1 in their name1 and for them4 ,for if this first fruits be holy1 so the whole lump must be holy1 and if the first fruits be risen1 so must the lump4 ,you see then the force of the present reason1 8,if the ,spirit that raised ,christ dwell in you10 he shall also raise you1 namely1 because he raised up ,christ the very first fruits of all the rest1 so that ,christ's resurrection is a sure pledge and token of yours1 and both together are the main basis and ground work of all our hope and salvation1 the neglect and inconsideration whereof makes the most part of pretended ,christians to walk according to that ,epicurean principle1 8,let us eat and drink1 for to-morrow we shall die40 ,as if there were no life to come1 they withhold nothing from their carnal minds that can satisfy or please their lusts4 ,but for you who desire a part in this resurrection1 and dare scarcely believe so great a thing1 or entertain such a high hope1 because of the sight of your unworthiness1 as you would be awakened by this hope to 8righteousness1 and to sin no more0 verse #cdth of that chapter1 so you may encourage yourselves to that hope by the resurrection of ,christ1 for it is that which hath the mighty influence to beget you to a lively hope1 #a ,pet4 i4 #c4 ,look upon this as the grand intent1 and special design of ,christ's both dying and rising again1 that he might be the first-fruits to sanctify all the lump4 ,nevertheless1 it is not the desert of your bodies1 for they are often a great impediment and retardment to the spirit1 and lodge the enemy within their walls1 when he is chased out of the mind by the law of the ,spirit of life1 but it is the great design of ,god1 through the whole work of redemption1 and the desert of ,christ your head1 and therefore you may entertain that hope1 but take heed to walk worthy of it1 and that it is1 8if we have this hope1 let us purify ourselves10 let us who believe that we are risen with ,christ1 set our affections on things above1 else we dishonour him that is risen in our name1 and we dishonour that temple of the ,holy ,ghost1 which he will one day make so glorious4 ,sermon ,,xxxi4 ,verse #aa4--8;,but if the ,spirit of him that raised up ,jesus from the dead dwell in you1 he that raised up ,christ from the dead1 shall also quicken your mortal bodies by his ,spirit that dwelleth in you40 ,as there is a twofold death1--the death of the soul1 and the death of the body--so there is a double resurrection1 the resurrection of the soul from the power of sin1 and the resurrection of the body from the grave4 ,as the first death is that which is spiritual1 then that which is bodily1 so the first resurrection is of the spirit1 then the second of the body1 and these two have a connexion together1 therefore saith the apostle ,john1 8,blessed are they who have part in the first resurrection1 for on such the second death hath no power1 but they shall be priests to ,god10 c4 ,rev4 xx4 #f4 ,although death must seize on their bodies1 yet the sting wherein the strength of it lies1 is taken away by ,christ1 that it hath no power to hurt him whose spirit is raised out of the grave of sin4 ,and truly it is hard to tell which is the greatest change1 or the most difficult1 to raise a body out of corruption to life1 or to raise a soul out of sin to grace4 ,but both are the greatest changes that can be1 and shadowed out under the similitude of the greatest in nature1 for our conversion to ,god is a new birth1 a new creation1 and a resurrection in scripture style1 and so both require one and the same power1 the almighty power of his ,spirit4 8,you who were dead in sins hath he quickened10 c4 ,o1 what a notable change6 ,it maketh them no longer the same men1 but new creatures1 and therefore it is the death of sin1 and the resurrection of the soul4 ,for as long as it is under the chains of darkness and power of sin1 it is free among the dead1 it is buried in the vilest sepulchre4 ,old graves1 and these full of rottenness and dead men's bones1 are nothing to express the lamentable case of such a soul1 and yet such are all by nature4 ,whatsoever excellency or endowment men may have from their birth or education1 yet certainly they are but apparitions rather than any real substance1 and which is worse1 their body is the sepulchre of their souls1 and if the corruption of a soul were sensible1 we would think all the putrefactions of bodily things but shadows of it4 ,and therefore no sooner is there any inward life begotten in a soul1 but this is the very first exercise of it1 the abhorrency of the soul upon the sight and smell of its own loathsomeness4 ,now1 there is no hope of any reviving4 ,though all the wisdom and art of men and angels were employed in this business1 there is nothing able to quicken one such soul1 until it please the ,lord to speak such a word as he did to ,lazarus1 8,arise1 come forth10 and send his ,spirit to accomplish his word1 and this will do it4 ,when the ,spirit cometh into the soul1 he quickeneth it1 and this is the first resurrection4 ,o blessed are they who have part in this1 whose souls are drawn out of the dungeon of darkness and ignorance1 and brought forth to behold this glorious light that shineth in the gospel1 and raised out of the grave of the lusts of ignorance1 to live unto ,god henceforth1 for such have their part in the second resurrection to life4 ,for you see these are conjoined1 8,if the ,spirit dwell in you1 he shall raise you10 c4 ,you see here two grounds and reasons of the resurrection of body1--,christ's rising and the ,spirits indwelling4 ,now ,i find these in the scripture made the two fountains of all ,christianity1 both of the first and second resurrection4 ,the resurrection of ,christ is an evidence of our justification1 the cause of our quickening1 or vivification1 and the ground and pledge of our last resurrection1 and all these are grounds of strong consolation4 ,the first you have1 ,rom4 iv4 #be4 8,christ died for our sins1 and rose for our justification10 and the #cdth verse of this chapter1 8,christ is dead1 yea1 rather has risen again1 who then shall condemn80 ,here is a clear evidence1 that he hath paid the debt wholly1 and satisfied justice fully4 ,since he was under the power of death1 imprisoned by justice1 certainly he would not have won free1 if he had not paid the uttermost farthing1 therefore his glorious resurrection is a sure manifestation of his present satisfaction--it is a public acquittance and absolution of him from all our debt1 and so by consequence1 of all he died for4 ,for their debt was laid upon him1 and now he is discharged4 ,and therefore the believing soul may tremblingly boast1 who shall condemn me8 ,for it is ,god that justifieth4 ,why8 ,because all my sins were laid on ,christ1 and ,god hath in a most solemn manner acquitted and discharged him from all1 when he raised him from the dead1 and therefore he cannot1 and none other can sue me1 or prosecute a plea against me1 since my ,cautioner is fully exonered of this undertaking1 even by the great ,creditor ,god himself4 ,but then1 his resurrection is a pawn or pledge of the spiritual raising of the soul from sin1 as the death of ,christ is made the pledge of our dying to sin1 so his rising1 of our living to ,god1 ,rom4 vi4 #d1 #e4 ,these are not mere patterns and examples of spiritual things1 but assured pledges of the divine virtue and power which he1 being raised again1 should send abroad throughout the world4 ,for1 as there are coronation gifts when kings are solemnly installed in office1 so there are coronation mercies1 triumphal gifts4 ,when ,christ rose and ascended1 he bestowed them on the world1 ,eph4 iv4 ,and certainly these are the greatest1 the virtue of his death to kill the old man1 and the power of his resurrection to quicken the new4 ,and by faith1 a believer is united and ingrafted into him1 as a plant into a choice stock1 and by virtue and sap coming from ,christ's death and resurrection1 he is transformed into the similitude of both1 he groweth into the likeness of his death1 by dying to sin1 by crucifying these inward affections and inclinations to it1 and he groweth up into the similitude of his resurrection1 by newness of life1 or being alive to ,god1 in holy desires and endeavours after holiness and obedience4 ,and thus the first resurrection of the soul floweth from ,christ's resurrection4 ,but add unto this1 that ,christ's rising is the pledge and pawn of the second resurrection1 that is1 of the body1 for he is the head1 and we are the members4 ,now1 it is the most incongruous1 that the head should rise and not draw up the members after him4 ,certainly he will not cease till he have drawn up all his members to him4 ,if the head be above water1 it is a sure pledge that the body will win out of the water1 if the root be alive1 certainly the branches will out in spring time1 they shall live also4 ,there is that connexion between ,christ and believers1 that wonderful communication between them1 that ,christ did nothing1 was nothing1 and had nothing done to him1 but what he did1 and was1 and suffered1 personating them1 and all the benefit and advantage redounds to them4 ,he would not be considered of as a person by himself1 but would rather be still taken in with the children4 ,as for love he came down and took flesh to be like them1 and did take their sin and misery off them1 and so was content to be looked upon by ,god as in the plate of sinners1 as the chief sinner1 so he is content and desirous that we should look on him as in the place of sinners1 as dying1 as rising for us1 as having no excellency or privilege incommunicable to us4 ,and this was not hid from the church of old1 but presented as the grand consolation1 8,thy dead men shall live1 together with my dead body they shall rise40 ,and1 therefore1 may poor souls awake and sing4 ,though they must dwell in the dust1 yet as the dew and influence of heaven maketh herbs to spring out of the earth1 so the virtue of this resurrection shall make the earth1 and sea1 and air1 to cast out and render their dead1 ,isa4 xxvi4 #ai4 ,upon what a sure and strong chain hangs the salvation of poor sinners8 ,i wish ,christians might salute one another with this 8,christ is risen1 and so comfort one another with these words10--or rather1 that every one would apply this cordial to his own heart1 8,christ is risen10 and you know what a golden chain this draweth after it1 therefore we must rise and live4 ,the other cause1 which is more immediate1 and will actively accomplish it1 is the ,spirit dwelling in us1 for there is a suitable method here too4 ,as the ,lord first raised the head1 ,christ1 and will then raise the members1 and he that doth the one cannot but do the other1 so the ,spirit first raiseth the soul from the woful fall into sin1 which killed us1 and so maketh it a temple1 and the body too1 for both are bought with a price1 and1 therefore1 the ,spirit possesseth both4 ,but the inmost residence is in the soul1 and the bodily members are made servants of righteousness1 which is a great honour and dignity1 in regard of that base employment they had once1 and so it is most suitable that he who hath thus dwelt in both repair his own dwelling-house4 ,for here it is ruinous1 and1 therefore1 must be cast down4 ,but because it was once a temple for the holy ,god1 therefore it will be repaired and built again4 ,for he that once honoured it with his presence will not suffer corruption always to dwell in it1 for what ,christ1 by his humiliation and suffering1 purchased1 the ,spirit hath this commission to perform it2 and what is it but the restitution of mankind to a happier estate in the second ,adam than ever the first was into8 ,now1 since our ,lord who pleased to take on our flesh1 did not put it off again1 but admits it to the fellowship of the same glory in heaven1 in that he died1 he dies no more1 death hath no more dominion over him1 he will never be wearied or ashamed of that human clothing of flesh4 ,and1 therefore1 certainly that the children may be like the father1 the followers1 their captain1 the members not disproportioned to the head1 the branches not different and heterogeneous to the stock1 and that our rising in ,christ may leave no footstep of our falling1 no remainder of our misery1 the ,spirit of ,christ will also quicken the mortal bodies of believers1 and make them like ,christ's glorious body4 ,this must be done with divine power1--and what more powerful than the ,spirit8 ,for it is the spirits or subtile parts in all creatures that causeth all motions1 and worketh all effects4 ,what then is that almighty ,spirit not able to do8 ,you have shadows of this in nature1 yea1 convincing evidences for1 what is the spring but a resurrection of the earth8 ,is not the world every year renewed1 and riseth again out of the grave of winter1 as you find elegantly expressed1 ,psalm cvii8 ,and doth not the grains of seed die in the clods before they rise to the harvest1 #a ,cor4 xv4 ,all the vicissitudes and alterations in nature give us a plain draught of this great change1 and certainly it is one ,spirit that effects all4 ,but though there be the same power required to raise up the bodies of the godly and ungodly1 yet1 ,o what infinite distance and difference in the nature and ends of their resurrections6 ,there is the resurrection of life1 and the resurrection of condemnation1 ,john v4 #bi4 ,o6 happy they who rise to life that ever they died6 ,but1 ,o miserable1 thrice wretched are all others that they may not be dead for ever6 ,the immortality of the soul was infinite misery1 because it is that which eternizes their misery1 but when this overplus is added1 the incorruptibility of the body1 and so the whole man made an inconsumable subject for that fire to feed upon perpetually1 what heart can conceive it without horror6 ,and yet we hear it often without any such affection4 ,it is a strange life that death is the only refreshment of it1 and yet this may not be had1 8they shall seek death1 and it shall fly from them40 ,now1 my beloved1 ,i would desire this discourse might open way for the hearty and cordial entertainment of the gospel1 and that you might be persuaded to awake unto righteousness1 and sin no more1 #a ,cor4 xv4 #cd4 ,be not deceived1 my brethren1 8flesh and blood cannot inherit the kingdom of ,god40 ,certainly1 if you have no other image than what you came into the world withal1 you cannot have this hope1 to be conformed one day to the glorious body of ,christ4 ,what will become of you in that day1 who declare now by the continued vent of your hearts that this ,holy ,spirit dwells not in you8 ,and1 alas6 how many are such8 ,oh6 pity yourselves1 your souls and bodies both4 ,if for love to your bodies you will follow its present lusts1 and care only for the things of the body1 you act the greatest enmity and hostility against your own bodies4 ,consider1 ,i beseech you1 the eternal state of both1 and your care and study will run in another channel4 ,and for you who have any working of the ,spirit in you1 whether convincing you of sin and misery1 and of righteousness in ,christ1 or sometimes comforting you by the word applied to your heart1 or teaching you another way than the world walks into1 ,i recommend unto you that of the apostle's1 #a ,cor4 xv4 #eh4 8,wherefore1 my brethren be steadfast1 c4 always abounding in the work of the ,lord1 knowing your labour is not in vain40 ,sermon ,,xxxii4 ,verse #ab4--8,therefore1 brethren1 we are debtors1 not to the flesh1 to live after the flesh10 c4 ,all things in ,christianity have a near and strait conjunction4 ,it is so entire and absolute a piece1 that if one link be loosed all the chain falls to the ground1 and if one be well fastened upon the heart it brings all alongst with it4 ,some speak of all truths1 even in nature1 that they are knit so together that any truth may be concluded out of every truth1 at least by a long circuit of deduction and reasoning4 ,but whatsoever be of that1 certainly religion is a more entire thing1 and all the parts of it more nearly conjoined together1 that they may mutually enforce one another4 ,precepts and promises are thus linked together1 that if any soul lay hold1 indeed1 upon any promise of grace1 he draws alongst with it the obligation of some precept to walk suitable to such precious promises4 ,there is no encouragement you can indeed fasten upon1 but it will join you as nearly to the commandment2 and no consolation in the gospel1 that doth not carry within its bosom an exhortation to holy walking4 ,again1 on the other hand1 there is no precept but it should lead you straightway to a promise2 no exhortation1 but it is environed before and behind with a strong consolation1 to make it pierce the deeper1 and go down the sweeter4 ,therefore1 you see how easily the apostle digresseth from the one to the other1--how sweetly and pertinently these are interwoven in his discourse4 ,the first word of the chapter is a word of strong consolation1 8,there is no condemnation to them that are in ,christ10 and this like a flood carries all down with it1--all precepts and exhortations1 and the soul of a believer with them2 and1 therefore1 he subjoins an exhortation to holy and spiritual walking upon that very ground4 ,and because commandments of this nature will not float 7so to speak7 unless they have much water of that kind1 and cannot have such a swift course except the tide of such encouragements flow fast1 therefore he openeth that spring again in the preceding words1 and letteth the rivers of consolation flow forth1 even the hope of immortality and eternal life2 and this certainly will raise up a soul that was on ground1 and carry him above in motion of obedience2 and1 therefore1 he may well1 in the next place1 stir them up to their duty1 and mind them of their obligation4 8,therefore1 brethren1 we are debtors not to the flesh40 ,to make this the more effectual1 he drops it in with affection1 in a sweet compilation of love and equality1 brethren4 ,there is nothing so powerful in persuasion as love2 it will sweeten a bitter and unpleasant reproof1 and make it go down more easily though it maketh less noise than threatenings and severity and authority2 yet it is more forcible1 for it insinuates itself1 and in a manner surpriseth the soul1 and so preventeth all resistance4 ,as when the sun made the traveller part with his cloak17#bjg7 whereas the wind and rain made him hold it faster2 so affection will prevail where authority and terror cannot2 it will melt that which a stronger power cannot break4 ,the story of ,elijah1 #a ,kings xix4 may give some representation of this4 ,the ,lord was not in the strong wind1 nor in the terrible earthquake1 nor yet in the fire1 but in the calm still voice4 ,the ,lord hath chosen this way of publishing his grace in the gospel1 because the sum of it is love to sinners1 and good will towards men4 ,he holds it forth in the calm voice of love1 and those who are his ambassadors should be clothed with such an affection1 if they intend to prevail with men1 to engage their affections4 ,o6 that we were possessed with that brotherly love one towards another for the salvation one of another2 especially1 that the preachers of the gospel might be thus kindly affectioned towards others1 and that you would take it thus1 the calling you off the ways of sin as an act of the greatest love4 ,but then consider the equality of this obligation1 for there is nothing pressed upon you but what lieth as heavily upon them that presseth it4 ,this debt binds all4 ,o6 that the ministers of the gospel could carry the impression of this on their hearts1 that when they persuade others they may withal persuade themselves1 and when they speak to others they may sit down among the hearers4 ,if an apostle of so eminent dignity levelleth himself in this consideration1 8therefore1 brethren1 we are debtors10--how much more ought pastors and teachers to come in the same rank and degree of debt and obligation with others4 ,truly this is the great obstruction of the success of the gospel1 that those who bind on burdens on others do not themselves touch them with one of their fingers1 and while they seem serious in persuading others1 yet withal declare by their carriage that they do not believe themselves what they bear upon others1 so that preaching seemeth to be an imposture1 and affections in persuading of others to be borrowed1 as it were1 in a scene1 to be laid down again out of it4 ,but then again1 there is a misconceit among people that this holy and spiritual walking is not of common obligation1 but peculiar to the preachers of the gospel4 ,many make their reckoning so1 as if they were not called to such high aims and great endeavours4 ,but truly1 my beloved1 this is a thing of common concernment4 ,the ,holy ,ghost hath levelled us all in this point of duty1 as he hath equally exalted all in the most substantial dignities and privileges of the gospel4 ,this bond is upon the highest and upon the lowest4 ,greatness doth not exempt from it1 and meanness doth not exclude from it4 ,though commonly great persons fancy an immunity from the strictness of a holy conservation because of their greatness1 and often mean and low persons pretend a freedom from such a high obligation because of their lowness1 yet certainly all are debt bound this way1 and must one day give account4 ,you that are poor and unlearned1 and have not received great things of that nature from ,god1 do not think yourselves free1 do not absolve yourselves1 for there is infinite debt besides4 ,you will have no place for that excuse1 that you had not great parts1 were not learned1 and so forth4 ,for as the obligation reaches you all1 so there is as patent a way to the exercise of religion in the poorest cottage as in the highest palace4 ,you may serve ,god as acceptably in little1 as others may do in much4 ,there is no condition so low and abject that layeth any restraint on this noble service and employment4 ,this jewel loses not its beauty and virtue1 when it lieth in a dunghill more than when it is set in gold4 ,but let us inquire further into this debt4 8,we are debtors10 saith he1 and he instanceth what is not the creditor1 by which he giveth us to understand who is the true creditor1 not the flesh1 and1 therefore1 to make out the just opposition1 it must be the ,spirit4 ,we are debtors1 then1 to the ,spirit4 ,and what is the debt we owe to him8 ,we may know it that same way1 we owe not to the flesh so much as to make us live after its guidance and direction1 and fulfil its lusts4 ,then1 by due consequence1 we owe so much to the ,spirit1 as that we should live after the ,spirit1 and resign ourselves wholly to him1 his guidance and direction4 ,there is a twofold kind of debt upon the creature1 one remissible and pardonable1 another irremissible and unpardonable1 7so to speak17 the debt of sin1 and that is the guilt of it1 which is nothing else than the obligation of the sinner over to eternal condemnation by virtue of the curse of ,god4 ,every sinner cometh under this debt to divine justice1 the desert of eternal wrath1 and the actual ordination by a divine sentence to that wrath4 ,now1 indeed1 this debt was insoluble to us1 and utterly unpayable until ,god sent his ,son to be our cautioner1 and he hath paid the debt in his own person1 by bearing our curse1 and so made it pardonable to sinners1 obtained a relaxation from that woful obligation to death4 ,and this debt1 you see1 is wholly discharged to them that are in ,christ1 by another sentence repealing the former curse1--ver4 #a 8,there is no condemnation to them that are in ,christ40 ,but there is another debt1 which ,i may call a debt of duty and obedience1 which1 as it was antecedent to sin1 even binding innocent ,adam1 so the obligation of the debt of sin hath been so far from taking it away that it is rather increased exceedingly1 and this debt is unpardonable and indispensable4 ,the more of the debt of sin be pardoned1 and the more the curse be dispensed with1 the more the sinner owes of love and obedience to ,god4 8,she loved much1 because much was forgiven10--and the more was forgiven of sin the more she owed of love1 and the more debt was discharged the more she was indebted to him4 ,and1 therefore1 after this general acquittance of all believers1 ver4 #a1 he presseth this obligation the more strongly4 8,therefore1 brethren1 we are debtors40 ,it is like that debt spoken of1 ,rom4 xiii41 8,owe no man any thing1 but love one another10 which is not meant that it is unlawful to be debtors to men1 but rather1 what ye owe1 or all things else1 pay it1 and ye are free4 ,your debt ceases and your bond is cancelled4 ,but as for the debt of love and benevolence1 you must so owe that to all men1 as never to be discharged of it1 never to be freed from it4 ,when you have done all this hath no limitation of time or action1 even so it is here4 ,other debts when paid1 men cease to be debtors1 then they are free1 but here the more he pays the more he is bound to pay1--he oweth1 and he oweth eternally4 ,his bond is never cancelled as long as he continues a creature subsisting in ,god1 and abides a redeemed one in ,christ4 ,for these continuing1 his obligation is eternally recent and fresh as the first day4 ,and this doth not at all obscure the infinite grace of ,god1 or diminish the happiness of saints1 that they are not freed from this debt of love and obedience1 but rather illustrates the one and increases the other1 for it cannot be supposed to consist with the wisdom and holiness of ,god to loose his creature from that obligation of loving obedience and subjection1 which is essential to it1 and it is no less repugnant to the happiness of the creature to be free from righteousness unto sin4 ,now1 this debt of duty and obedience hath a threefold bond1 which because they stand in vigour uncancelled for all eternity1 therefore the obligation arising from them is eternal too4 ,the bond of creation1 the bond of redemption1 and the bond of sanctification1 these are distinguished according to the persons of the ,trinity1 who appear most eminently in them4 ,we owe our being to the father1 in whom 8we live and move and have our being1 for he made us1 and not we ourselves1 and we are all the works of his hands40 ,now1 the debt accruing from this is infinite4 ,if men conceive themselves so much obliged to others for a petty courtesy as to be their servants1--if they owe more to their parents1 the instruments of their bringing forth into the world1 ,o how infinitely more owe we to ,god1 of whom we are1 and have all6 ,doth the clay owe so much to the potter1 who doth not make it1 but fashion it only8 ,and what owe we to him that made us of nothing1 and fashioned us while we were yet without form6 ,truly1 all relations1 all obligations evanish when this cometh forth1 because all that a man hath is less than himself1 than his immortal spirit1 and that he oweth alone to ,god4 ,and besides1 whatsoever debt there is to other fellow creatures in any thing1 ,god is the principal creditor in that bond4 ,all the creatures are but the servants of this ,king1 which at his sole appointment bring along his gifts unto us1 and1 therefore1 we owe no more to them than to the hands of the messenger that is sent4 ,now1 by this account nothing is our own1 not ourselves1 not our members1 not our goods1 but all are his1 and to be used and bestowed1 not at the will and arbitriment of creatures1 but to be absolutely and solely at his disposal who hath the sole sovereign right to them and1 therefore1 you may take up the heinousness of sin1 how monstrous and misshapen a thing it is1 that breaks this inviolable law of creation1 and withdraws the creature from subjection to him1 in whom alone it can subsist4 ,o how disordered are the courses and lives of men6 ,men living to themselves1 their own lusts1 after their own will1 as if they had made themselves4 ,men using their members as weapons of unrighteousness against ,god1 as if their tongues1 and hands1 and feet were their own1 or the devils1 and not ,god's4 ,call to mind this obligation1 8remember thy ,creator40 ,that memento would be a strong engagement to another course than most take4 ,how absurd would you think it to please yourselves in displeasing him1 if you but minded the bond of creation6 ,but when there are other two superadded1 what we owe to the ,son for coming down in the likeness of sinful flesh for us1 and what we owe to the ,holy ,ghost for quickening our spirits1 and afterward for the resurrection of our bodies1 whose hearts would not these overcome and lead captive to his love and obedience8 ,sermon ,,xxxiii4 ,verses #ab1 #ac4--8,therefore1 brethren1 we are debtors1 not to the flesh1 to live after the flesh2 for if ye live after the flesh1 ye shall die10 c4 ,was that not enough to contain men in obedience to ,god--the very essential bond of dependence upon ,god as the original and fountain of his being6 ,and yet man hath cast away this cord from him1 and withdrew from that allegiance he did owe to his ,maker1 by transgressing his holy commandments4 ,but ,god1 not willing that all should perish1 hath confirmed and strengthened that primitive obligation by two other as strong if not more4 ,if the ,father did most eminently appear in the first1 the ,son is manifested in the second1 and that is the work of the redemption of man1 no less glorious than his first creation4 ,he made him first1 and then he sent his own ,son in the likeness of sinful flesh1 to make him again by his ,spirit1 and now a threefold cord is not easily broken4 ,it seems this should bind invincibly1 and constrain us not to be our own1 but the ,lord's1 and now truly1 they who are in ,jesus ,christ1 are thrice indebted wholly to ,god4 ,but the two last obligations are the most special and most wonderful1 that ,god sent his ,son for us1 to redeem us from sin and misery1 and to restore man to happiness took on a miserable and accursed habit1--that so glorious a person gave himself for so base an one1--that so excellent a ,lord became a servant for the rebel1--that he whose the earth is1 and the fulness thereof1 did empty himself of all to supply us1--and in a word1 the most wonderful exchange be made that ever the sun saw1 ,god for men1 his life a ransom for their life4 ,all the rare inventions and fancied stories of men come infinitely short of this4 ,the light never saw majesty so abased and love so expressed as in this matter1 and all to this purpose1 that we who had undone ourselves might be made up again1 and the righteousness of the law fulfilled in us4 ,at first he made us1 but it cost him nothing but a word1 but now1 to buy that which was taken captive by sin1 and at so dear a rate1--8ye are bought with a price1 and this price more precious than the sum of heaven and earth could amount to40 ,suppose by some rare alchemy the earth were all converted into gold1 and the heavens into precious stones1 yet these corruptible and material things come as far short of this ransom as a heap of dung is unproportioned to a mass of gold or heap of jewels4 ,now1 you that are thus bought1 may ye not conclude1 8therefore we are debtors10 and whereof8 ,of ourselves1 for we1 our persons1 estates1 and all were sold1 and all are bought with this price1 therefore we are not our own1 but the ,lord's1 and1 therefore1 we ought to 8glorify ,god in our bodies and spirits which are his10 #a ,cor4 vi4 #bj4 ,should we henceforth claim an interest and propriety in ourselves8 ,should we have a will of our own8 ,should we serve ourselves with our members8 ,o how monstrous and absurd were that6 ,certainly1 a believing heart cannot but look upon that as the greatest indignity and vilest impiety that ever the sun shined upon4 ,ingratitude hath a note of ignominy1 even among heathens1 put upon it4 ,they esteemed the reproach of it the compend of all reproaches1 ingratum si dixeris1 omnia dixeris4 ,and truly it hath the most abominable visage of any vice1 yea1 it is all sins drawn through other7#bjh7 in one table4 ,certainly a godly heart cannot but account this execrable and detestable1 henceforth to have any proper and peculiar will and pleasure1 and cannot but devote itself wholly to his will and pleasure1 for whose pleasure all were first created1 and who then redeemed us by the blood of his ,son4 ,i wish we could have this image of ingratitude always observant to our eyes and minds when we are enticed with our lusts to study our own satisfaction4 ,but there is another bond superadded to this1 which mightily aggravates the debt4 ,he hath given us his ,spirit to dwell within1 as well as his ,son for us4 ,and ,o the marvellous and strange effects that this ,spirit hath in the favours of men6 ,he truly repairs that image of ,god which sin broke down4 ,he furnisheth the soul and supplies it in all its necessities4 ,he is a light and life to it1--a spring of everlasting life and consolation4 ,so that to the ,spirit we owe that we are made again after his image1 and the precious purchase of ,christ applied unto our souls4 ,for him hath our ,saviour left to execute his latter will in behalf of his children4 ,and these things are but the first-fruits of the ,spirit4 ,any peace1 or joy1 or love1 or obedience1 are but an earnest of that which is coming4 ,we shall be yet more beholden to him4 ,when the walls of flesh are taken down1 he will carry forth the soul into that glorious liberty of the sons of ,god1 and not long after he shall quicken our very dust1 and raise it up in glory to the fellowship of that happiness4 ,now1 my beloved1 consider what all this tends to1--mark the inference you should make from it4 8,therefore we are debtors10 debtors indeed1 under infinite obligations for infinite mercies4 ,but what is the debt we owe8 ,truly it might be conceived to be some rare thing1 equivalent to such unconceivable benefits4 ,but mark what it is1 8,to live after the ,spirit1 and not after the flesh10 to conform our affections and actions1 and the tenor of our way and course to the direction of the ,spirit1 to have our spirits led and enlightened by the ,holy ,spirit1 and not to follow the indictment of our flesh and carnal minds4 ,now1 truly1 it is a wonder that it is no other thing than this1 for this is no other thing than what we owe to ourselves1 and to our own natures1 so to speak1 for truly there is a conformity and suitableness of some things to the very nature of man that is beautiful1--some things are decent and becomes it1 other things are undecent and uncomely1 unsuitable to the very reasonable being of man1 so that they put a stain and blot upon it4 ,now1 indeed1 there is nothing can be conceived more agreeable to the very constitution of man's nature than this1 that the far better and more excellent part should lead and command1 and the baser and earthly part should obey and follow4 ,that the flesh should minister and serve the spirit1 8doth not even nature itself teach it80 ,and yet no heavier yoke is put upon us than what our own nature hath put upon us already1 which indeed is wonderful6 ,and certainly this wonderful attempering of his laws unto the very natural exigence of the spirit of man1 makes the transgression of them so much the more heinous4 ,now1 all these three forementioned bonds do jointly bind on this law upon man4 ,in general they oblige strongly to subjection and obedience to the will of ,god1 but particularly1 they have a constraining influence upon this living 8after the ,spirit10 and not 8after the flesh40 ,our very creation speaks this forth1 when ,god made man after his own image1 when he beautified the spirit of man with that divine similitude and likeness1 in that he breathed a spirit from heaven1 and took a body out of the dust1 and then exalted that heavenly piece to some participation of his own nature4 ,doth not all this cry aloud upon us1 that the order of creation is now dissolved1--that the beauty of it is marred1--that all is turned upside down1--when men's passions and senses are their only guides1 and the principles of light in their conscience are choked and stifled8 ,doth not all this teach us plainly that we should not 8live after the flesh10--that we owe not so much to this brutish part as to enthrone it and empower it over us1--that it were vilest anarchy1 and most intolerable confusion and usurpation1 to give it the power over us1 as most men do1--that there can be no order or beauty in man till the spirit be unfettered from the chains of fleshly lusts1 and restored to the native dignity1 and so keep the body in subjection8 ,and1 indeed1 ,paul was so1 #a ,cor4 ix4 #bg4 8,i keep my body in subjection1 and beat it down1 because it is an imperious slave1--an usurping slave1--and will command1 if not beaten and kept under40 ,again1 ,christ1 hath put a bond upon us to this very same4 ,he hath strengthened this obligation with a new cord1 in that he gave his precious life a ransom for the souls of men4 ,this was the principal thing he paid for--the body only being an accessory and appendix to the soul--for it is said1 8,the redemption of their soul is precious1 and it ceaseth for ever10 ,psal4 xlix4 #h1 and1 8,what can a man give in exchange for his soul10 ,mark viii4 #cg4 ,for what material thing can equalize a spirit8 ,many things may be had more precious and fine than the body1 but all of them have no proportion to a spiritual being4 ,now1 then1 in that so dear a ransom1 and so infinite a price must be given for the spirit of man1 it declares the infinite worth and excellency of it above the body1 and above all visible things4 ,and here is1 indeed1 the greatest confirmation that can be imagined4 ,god hath valued it1 he hath put the soul of man in the balance1 to find something equal in weight of dignity and worth and when all that is in heaven and earth is put in the other scale1 the soul is down weight by far4 ,there is such distance that there is no proportion2 only the life and blood of his own ,son weighs it down1 and is an overvalue1 and thus1 in our redemption1 we have a visible demonstration--as it were--of the infinite obligation of this law1 not to live after that contemptible part1 our flesh1 but to follow after the motions and directions of an enlightened spirit1 not to spend our thoughts1 care1 and time1 upon the body1 and making provision for the lusts thereof--as most men do1 and all by nature are now inclined to do--but to be taken up with the immortal precious jewel that is within1 how to have it rubbed and cleansed from all the filth that sin and the flesh hath cast upon it1 and restored to that native beauty1 the image of ,god in righteousness and holiness4 ,if you1 in your practice and affection1 turn the scales otherwise1 and make the body and things of the body1 suppose the whole world1 down-weight in your affection and imagination1 you have plainly contradicted the just measure of the sanctuary1 and1 in effect1 you declare that 8,christ died in vain10 and gave his life out of an error and mistake of the worth of the soul4 ,you say he needed not have given such a price for it1 seeing every day you weigh it down with every trifle of momentary fleshly satisfaction4 ,lastly1 ,the ,spirit binds this fast upon us1 for the soul of man he hath chosen for his habitation1 and there he delights to dwell1 in the heart of the contrite and humble1 and this he intends to beautify and garnish1 and to restore it to that primitive excellency it once had4 ,the spirit of man is nearer his nature1 and more capable of being conformed unto it1 and therefore his peculiar and special work is about our spirits4 ,first1 to enlighten and convince them1 then1 to reform and direct them and lead them1 and this binds as forcibly1 and constraineth a believer certainly to resign himself to the ,spirit1 to study how to order his walk after that direction1 and to be more and more abstracted from the satisfaction of his body2 else he cannot choose but grieve the ,spirit1 his best friend1 which alone is the fountain of joy and peace to him1 and being grieved1 cannot but grieve himself next4 ,now1 my beloved1 consider1 if you owe so much to the flesh1 whether or not it be so steadable7#bji7 and profitable unto you8 ,and if you think it can give you a sufficient reward to compense all your pains in satisfying it1 go on1 but1 ,i believe1 you can reckon no good office that ever it did you1 and your expectation is less4 ,what fruit have you of all1 but shame and vexation of conscience8 ,and what can you expect but death1 the last fruits of it8 ,what then do you owe unto it8 ,are you debtors to its pleasure and satisfaction1 which hath never done you good1 and will do you eternal hurt8 ,consider whether you are so much bound and obliged to it as to lose your souls for it1 7one of them must be17 and whether or not you be not more obliged to ,god the ,father1 and his ,son ,jesus ,christ1 to 8live after the ,spirit10 though for the present it should be painful to beat down your body4 ,you are debtors indeed1 but you owe nothing to the flesh but stripes and mortification4 ,sermon ,,xxxiv4 ,verse #ac4--8;,for if ye live after the flesh1 ye shall die1 but if ye through the ,spirit do mortify the deeds of the body1 ye shall live40 ,though the ,lord1 out of his absolute sovereignty1 might deal with man in such a way1 as nothing should appear but his supreme will and almighty power1 he might simply command obedience1 and without any more persuasions either leave men to the frowardness of their own natures1 or else powerfully constrain them to their duty1 yet he hath chosen that way that is most suitable to his own wisdom1 and most connatural to man's nature1 to lay out before him the advantages and disadvantages1 and to use these as motives and persuasives of his ,spirit4 ,for since he hath by his first creation implanted in man's soul such a principle as moveth itself upon the presentation of good or evil1 that this might not be in vain1 he administers all the dispensations of the law and gospel in a way suitable to that1 by propounding such powerful motives as may incline and persuade the heart of man4 ,it is true1 there's a secret drawing withal necessary1 the pull of the ,father's arm and power of the ,holy ,ghost1 yet that which is visible or sensible to the soul is the framing of all things so as to engage it upon rational terms4 ,it is set between two contraries1 death and life1--death which it naturally abhorreth1 and life which it naturally loveth4 ,an even balance is holden up before the light of the conscience1 in which obedience and sin are weighed1 and it is found even to the convincing of the spirit of man1 that there are as many disadvantages in the one as advantages in the other4 ,this was the way that ,god used first with man in paradise4 ,you remember the terms run so1--8',what day thou eatest thou shalt die40 ,he hedged him in on the one side by a promise of life1 on the other by a threatening of death4 ,and these two are very rational restraints1 suited to the soul of man1 and in the inward principles of it1 which are a kind of instinct to that which is apprehended good or gainful4 ,now1 this verse runs even so in the form of words 8,if ye live after the flesh ye shall die40 ,you see this method is not changed under the gospel1 for1 indeed1 it is natural to the spirit of man1 and he hath now much more need of all such persuasions1 because there is a great change of man's inclination to the worst side4 ,all within is so disordered and perverse that a thousand hedges of persuasive grounds cannot do that which one might have done at first4 ,then they were added out of superabundance1 but now out of necessity1--then they were set about man to preserve him in his natural frame and inclinations1 but now they are needful to change and alter them quite1 which is a kind of creation1 therefore saith ,david1 8create in me a new spirit10 and1 therefore1 the gospel abounds in variety of motives and inducements1 in greater variety1 of far more powerful inducements than the law4 ,here is that great persuasion taken from the infinite gain or loss of the soul of man1 which1 if any thing be able to prevail1 this must do1 seeing it is seconded with some natural inclination in the soul of man to seek its own gain4 ,yet there is a difference between the nature of such like promises and threatenings in the first covenant and in the second4 ,in the first covenant1 though life was freely promised1 yet it was immediately annexed to perfect obedience as a consequent reward of it4 ,it was firstly promised unto complete righteousness of men's persons4 ,but in the second covenant1 firstly and principally life eternal1 grace and glory is promised to ,jesus ,christ and his seed1 antecedent to any condition or qualification upon their part4 ,and then again1 all the promises that run in way of condition1 as1 8,he that believeth shall not perish10 c41 8,if ye walk after the ,spirit1 ye shall live40 ,these are all the consequent fruits of that absolute gracious disposition and resignation of grace and life to them whom ,christ hath chosen4 ,and so their believing1 and walking1 and obeying1 cometh in principally as parts of the grace promised1 and as witnesses and evidences and confirmations of that life which is already begun1 and will not see an end4 ,besides that1 by virtue of these absolute promises made to the seed of ,christ1 and ,christ's complete performance of all conditions in their name1 the promises of life are made to faith principally1 which hath this peculiar virtue to carry forth the soul to another's righteousness and sufficiency1 and to bottom it upon another and in the next place1 to holy walking1 though mixed with many infirmities1 which promise1 in the first covenant1 was only annexed to perfect and absolute obedience4 ,you heard1 in the preceding verse1 a strong inducement taken from the bond1 debt1 and duty we owe to the ,spirit1 to walk after it1 and the want of all obligation to the flesh4 ,now1 if honesty and duty will not suffice to persuade you1 as you know in other things it would do with any honest man1 plain equity is a sufficient bond to him4 ,yet1 consider what the apostle subjoins from the damage1 and from the advantage which may of itself be the topics of persuasion1 and serves to drive in the nail of debt and duty to the head4 ,if you will not take with this debt you owe to the ,spirit1 but still conceive there is some greater obligation lying on you1 to care for your bodies and satisfy them1 then1 ,i say1 behold the end of it1 what fruit you must one day reap of the flesh and service of sin4 8,if ye live after the flesh1 you shall die40 ,but then1 consider the fruit you shall reap of the ,spirit1 and holy walking 8you shall live40 ,it is true the flesh may flatter you more for the present1 but the end of it will lie bitter as death1 amplectitur ut strangulet1 8the flesh embraces you that it may strangle you40 ,and so if you knew all well you would not think you owed it any thing but enmity and hatred and mortification4 ,if your duty will not move you1 let the love of yourselves and your souls persuade you1 for it is an irrepealable statute3 8,the wages of sin is death40 ,every way you choose to fulfil the lusts of your flesh1 and to make provision for it1 neglecting the eternal welfare of your souls1 certainly it shall prove to you 8the tree of the knowledge of good and evil10 it shall be as the forbidden fruit1 which instead of performing that which was promised will bring forth death1--the eternal separation of the soul from ,god4 ,adam's sin was a breviary or epitome of the multiplied and enlarged sins of mankind4 ,you may see in this tragedy all your fortunes 7so to speak17--you may behold in it the flattering insinuations and deceitful promises of sin and ,satan1 who is a liar and murderer from the beginning1 and murdered man at first by lying to him4 ,you find the hook covered over with the varnished bait of an imaginary life and happiness1 satisfaction promised to the eye1 to the taste1 and to the mind4 ,and upon these enticements1 man bewitched and withdrawn from his ,god1 after these vain and empty shadows1 which1 when he catched hold upon1 he himself was caught and laid hold upon by the wrath of ,god1--by death and all the miseries before it or after it4 ,now1 here is the map of the world1--for all that is in the world is but a larger volume of that same kind1 8the lust of the eyes1 the lust of the flesh1 and the pride of life60 ,albeit they have been known and found to be the notablest and grossest deceivers1 and every man1 after he hath spent his days in pursuit and labour for them1 is constrained to acknowledge at length1 though too late1 that all that is in the world is but an imposture1 a delusion1 a dream1 and worse1 yet every man hearkens after these same flatteries and lies that hath cast down so many wounded1 and made so many strong ones to fall by them4 ,every man trusts the world and his own flesh1 as if they were of good report and of known integrity4 ,and this is men's misery1 that no man will learn wisdom upon others expenses1 upon the woful and tragical example of so many others1 but go on as confidently now1 after the discovery of these deceivers1 as if this were the first time they had made such promises1 and used such fair words to men4 ,have they not been these six thousand years almost deluding the world8 ,and have we not as many testimonies of their falsehood1 as there have been persons in all ages before us8 ,after ,adam hath tasted of this tree of pleasure and found another fruit growing on it and that is death1 should the posterity be so mad as to be meddling still with the forbidden tree8 ,and wherefore forbidden8 ,because destructive to ourselves4 ,know then and consider1 beloved in the ,lord1 that you shall reap no other thing of all your labours and endeavours after the flesh1 all your toiling and perplexing cares1 all your excessive pains in the making provision for your lusts1 and caring for the body only1 you shall reap no other harvest of all1 but death and corruption4 ,death1 you think that is a common lot1 and you cannot eschew it however1 nay1 but the death here meant is of another sort1 in respect of which you may call death life4 ,it is the everlasting destruction of the soul from the presence of ,god and the glory of his power4 ,it is the falling of that infinite weight of the wrath of the ,lamb upon you1 in respect of which1 mountains and hills will be thought light1 and men would rather wish to be covered with them1 ,rev4 vi4 #af4 ,suppose1 now1 you could swim in a river of delights and pleasures1 7which yet is given to none1 for truly1 upon a just reckoning1 it will be found that the anxiety1 and grief1 and bitterness1 that is intermingled with all earthly delights1 swallows up the sweetness of them17 yet it will but carry you down ere you be aware1 into the sea of death and destruction1 as the fish that swim and sport for a while in ,jordan1 are carried down into the ,dead sea of ,sodom1 where they are presently suffocated and extinguished17#baj7 or1 as a malefactor is carried through a pleasant palace to the gallows1 so men walk through the delights of their flesh1 to their own endless torment and destruction4 ,seeing then1 my beloved1 that your sins and lusts which you are inclined and accustomed to1 will certainly kill you1 if you entertain them1 then nature itself would teach you the law of self-defence1--to kill1 ere you be killed1 to kill sin1 ere it kill you1--to mortify the deeds and lusts of the body1 which abound among you1 or they will certainly mortify you1 that is1 make you die4 ,now1 if self love could teach you this1 which the love of ,god cannot persuade you to1 yet it is well1 for being once led unto ,god1 and moved to change your course1 upon the fear and apprehension of the infinite danger that will ensue4 ,certainly if you were but a little acquainted with the sweetness of this life1 and goodness of your ,god1 you would find the power of the former argument a debito1 from debt and duty1 upon your spirit4 ,let this once lead you unto ,god1 and you will not want that which will constrain you to abide1 and never to depart from him4 ,if you mortify the deeds of the body1 you shall live4 ,as sin decays1 you increase and grow1 as sins die1 your souls live1 and it shall be a sure pledge to you of that eternal life4 ,and though this be painful and laborious yet consider1 that it is but the cutting off of a rotten member1 that would corrupt the whole body1 and the want of it will never maim or mutilate the body1 for you shall live perfectly when sin is perfectly expired1 and out of life1 and according as sin is nearer expiring1 and nearer the grave1 your souls are nearer that endless life4 ,if this do not move us1 what can be said next8 ,what shall he do more to his vineyard8 ,sermon ,,xxxv4 ,verses #ac1 #ad4--8;,for if ye live after the flesh1 ye shall die2 but if ye through the ,spirit do mortify the deeds of the body1 ye shall live4 ,for as many as are led by the ,spirit of ,god1 they are the sons of ,god40 ,the life and being of many things consists in union1--separate them1 and they remain not the same1 or they lose their virtue4 ,it is much more thus in ,christianity1 the power and life of it consists in the union of these things that ,god hath conjoined1 so that if any man pretend to one thing of it1 and neglect the other1 he hath really none of them4 ,and to hold to the subject in hand1 there are three things1 which1 joined together in the hearts of ,christians1 have a great deal of force3 the duty of a ,christian1 and his reward1 and his dignity4 ,his work and labour seems hard and unpleasant1 when considered alone1 but the reward sweetens it1 when it is jointly believed4 ,his duty seems too high1 and his labour great1 yet the consideration of the real dignity he is advanced unto1 and privilege he has received1 will raise up the spirit to great and high attempts1 and to sustain great labours4 ,mortification is the work and labour1 life1 eternal life1 is the reward4 ,following the ,spirit is the ,christian's duty1 but to be the son of ,god1 that is his dignity4 ,mortification sounds very harsh at first4 ,the hearts of men say1 8,it is a hard saying1 who can hear it80 ,and indeed ,i cannot deny but it is so to our corrupt nature1 and therefore so holden out in ,scripture4 ,the words chosen to press it express much pain and pains1 much torment and labour4 ,it is not so easy and trivial a business to forsake sin1 or subdue it1 as many think1 who only think it easy because they have never tried it4 ,it is a circumcision of the foreskin of the heart1 and you know how it disabled a whole city1 7,gen4 xxxiv47 and how it enraged the heart of a tender mother1 ,exod4 iv4 #bf4 ,it is the excision or cutting off a member1 and these the most dear and precious1 be it the right hand or right foot1 which is a living death1 as it were1 even to kill a man while he is alive4 ,it is a new birth1 and the pains and throes of the birth are known4 ,regeneration certainly hath a travailing pain within it1 insomuch that ,paul travailed in pain till it were accomplished in these1 ,gal4 iv4 #ai4 ,though men conceive sin in pleasure1 yet they cannot be rid of that deadly burden without throes and pains1 and to half this work1 or to be remiss or negligent in it1 is as foolish and unwise as for a child to stay long in the place of breaking forth1 as the ,lord complains of ,ephraim1 ,hos4 xiii4 #ac4 8,he is an unwise son1 for he should not stay long in the place of the breaking forth of children40 ,it is one of the greatest follies1 not to labour by all means to be rid of the encumbrances of sin4 ,much violence offered to it1 and a total resignation of ourselves to ,god1 may be great pain1 but it is short pain1 then the pleasure is greater and continues2 but now ,christians lengthen their pain1 and draw out their cross and vexation to a great extent1 because they deal negligently in the business1 they suffer the ,canaanites to live1 and these are thorns and briers in their sides continually4 ,then this business is called mortification1 as the word is here1 and ,col4 iii4 #e1 which imports a higher degree of pain1 for the agonies of death are terrible1 and to hold it out yet more1 the most painful and lingering kind of death is chosen to express it1 crucifixion1 ,gal4 v4 #bd4 ,now1 indeed1 that which makes the forsaking of sin so grievous to flesh and blood1 is the engagements of the soul to it1 the oneness that is between it and our natures1 as they are now fallen1 for you know pain ariseth upon the dissolution or division of any thing that is continued or united1 and these things that are so nearly conjoined1 it is hard to separate them without much violence4 ,and truly1 as the kingdom of heaven suffers violence1 so we must offer violence to ourselves1 to our lusts and inclinations1 who are almost ourselves1 and if you would be truly ,christians1 this must be your business and employment1 to cut off these things that are dearest unto you1 to cast out the very idols your hearts sacrifice unto1 and if there be any thing more one with you than another1 to endeavour to break the bond with that1 and to be at the furthest distance from it4 ,it is easy to persuade men to forsake some sins and courses that they are not much inclined to1 and find not much pleasure or profit by them4 ,you may do that and be but dead in sins1 but if you aim at true mortification indeed1 you would consider what are the chief idols and predominant inclinations of your heart1 and as to set yourself impartially against all known1 so particularly against the most beloved sin1 because it interrupts most the communion of ,god1 and separates from your ,beloved1 and the dearer it be1 the more dangerous certainly it is4 ,but to encourage and hearten you to this1 ,i would have you look back to that former victory that ,christ hath gained in our name1 and look about to the assistance you have for the present1 the ,spirit to help you4 ,truly1 my beloved1 this will be a dead business1 if you be not animated and quickened by these considerations1--that ,christ died to sin and lived to ,god1 and that in this he was a public person representing you1 that so you may conclude with ,paul1 8,i am crucified with ,christ10 ,gal4 ii4 #bj4 8,we are buried with him by baptism into his death10 ,rom4 vi4 #d4 ,consider that mystical union with ,christ crucified1 and life shall spring out of his cross1 out of his grave1 to kill sin in you1--that the great business is done already1 and victory gained in our ,head1 8,this is our victory1 even faith40 ,believe1 and then you have overcome1 before you overcome1 and this will help you to overcome in your own persons4 ,and then1 consider and look round about to the strong helper you have1 the ,spirit4 8,if ye through the ,spirit mortify10 c4 ,stronger is he that is in you than he that is in the world4 ,though he does not vent all his power to you1 yet you may believe that there is a secret latent virtue in the seed of grace1 that it cannot be whole overcome or conquered1 and there is one engaged in the warfare with us who will never leave us nor forsake us1 who of set purpose withdraweth his help now and then to discover our weakness to us1 that we may cleave the faster to him1 who never letteth sin get any power or gather any strength1 but out of wisdom to make the final victory the more glorious4 ,in a word1 he leads us through weaknesses1 infirmities1 faintings1 wrestlings1 that his strength may be perfected in weakness1--that when we are weak1 then we may be strongest in him1 #b ,cor4 xii4 #i4 ,our duty then is1 to follow this ,spirit wheresoever he leadeth us4 ,christ1 the captain of our salvation1 when he went to heaven1 sent the ,spirit to be our guider1 to lead us thither where he is1 and therefore we should resign and give up ourselves to his guidance and direction4 ,the nature of a creature is dependence1 so the very essence of a ,christian consists in dependence and subordination to the ,spirit of ,god4 ,nature itself would teach them that want wisdom to commit themselves to those that have it1 and not to carry the reins of their own life themselves4 ,truly1 not only the sense of our own imperfection1 of our folly and ignorance in these things that belong to life1 should make us willing to yield ourselves over to the ,spirit of ,god1 as blind men to their leader1 as children to their nurses1 as orphans to their tutors27#baa7 but also1 because the ,spirit is made our tutor and leader1 ,christ1 our ,father hath left us to the ,spirit in his latter will2 and1 therefore1 as we have absolute necessity1 so he hath both willingness and ability1 because it is his office4 8,o ,lord1 ,i know10 saith ,jeremiah1 8that the way of man is not in himself2 it is not in man that walketh to direct his steps10 ,jer4 x4 #bc4 ,o it were a great point of wisdom thus to know our ignorance and folly1 and this is the great qualification of ,christ's disciples1 simple as children1 as little children1 as void of conceit of their own wisdom1 ,mark x4 #ae4 ,and this alone capacitates the soul to receive the impressions of wisdom2 as an empty table is fittest to write upon1 so a soul emptied of itself2 whereas self conceit draweth a number of foolish senseless draughts in the mind that it cannot receive the true image of wisdom4 ,thus1 then1 when a soul finds that it hath misled itself1 being misguided by the wild fire of its lusts1 and hath hardly escaped perishing and falling headlong in the pit1 this disposes the soul to a willing resignation of itself to one wiser and powerfuller1 the ,spirit of ,god2 and so he giveth the ,spirit the string of his affections and judgment to lead him by1 and he walketh willingly in that way to eternal life1 since his heart was enlarged with so much knowledge and love4 ,and now1 having given up yourselves thus1 you would carefully eye your ,leader1 and attend all his motions1 that you may conform yourself to them4 ,whensoever the ,spirit pulleth you by the heart1 draweth at your conscience1 to drive you to prayer1 or any such duty1 do not resist that pull1 do not quench the ,spirit1 lest he let you alone1 and do not call you1 nor speak to you4 ,if you fall out thus with your ,leader1 then you must guide yourselves1 and truly you will guide it into the pit1 if left to yourselves4 ,therefore make much of all the impulses of your conscience1 of all the touches and inward motions of light and affection1 to entertain these1 and draw them forth in meditation and action1 for these are nothing else but the ,spirit your leader plucking at you to follow him2 and if you sit when he riseth to walk1 if you neglect such warnings1 then you may grieve him1 and this cannot but in the end be bitterness to you4 ,certainly1 many ,christians are guilty in this1 and prejudge themselves of the present comfort and benefit of this inward anointing1 that teacheth all things1 and of this bosom guide that leadeth in all truth2 because they are so heavy and lumpish to be led after him2 they drive slowly1 and take very much pressure and persuasion to any duty2 whereas we should accustom ourselves to willing and ready obedience upon the least signification of his mind4 ,yea1 and which is worse1 we often resist the ,holy ,ghost4 ,he draweth1 and we hold beloved sins2--he pulleth1 and we pull back from the most spiritual duties4 ,there is so much perverseness and frowardness yet in our natures1 that there needs the almighty draught of his arm to make it straight1 as there is need of infinite grace to pardon it4 ,now1 my beloved1 if you have in your desires and affections resigned yourselves over to the guidance of this ,spirit1 and this be your real and sincere endeavour to follow it1 and in as far as you are carried back1 or contrary1 by temptation and corruption1 or retarded in your motion1 it is your lamentation before the ,lord1--,i say unto you1 cheer your hearts1 and lift them up in the belief of this privilege conferred upon you3 you 8are the sons of ,god0--for he giveth this tutor and pedagogue to none but to his own children4 8,as many as are led by the ,spirit of ,god1 are the sons of ,god40 ,suppose you cannot exactly follow his motions1 but are often driven out or turned back1 yet hath not the ,spirit the hold of your heart8 ,are you not detained by the cord of your judgment and the law of your mind8 ,and is there not some chain fastened about your heart which maketh it outstrip the practice by desires and affections8 ,you are the sons of ,god4 ,that is truly the greatest dignity and highest privilege1 in respect of which1 all relations may blush and hide their faces4 ,what are all the splendid and glistering titles among men but empty shows and evanishing sounds in respect of this8 ,to be called the son of a gentleman1 of a nobleman1 of a king1 how much do the sons of men pride themselves in it8 ,but1 truly1 that putteth no intrinsic dignity in the persons themselves1--it is a miserable poverty to borrow praise from another1 and truly he that boasts of his parentage1 aliena laudat non sua1 he praiseth that which is another's1 not his own4 ,but this dignity is truly a dignity1 it puts intrinsic worth in the person1 and puts a more excellent spirit in them than that which is in the world1 as is said of ,caleb1 and1 besides1 it entitles to the greatest happiness imaginable4 ,sermon ,,xxxvi4 ,verses #ad1 #ae4--8;,for as many as are led by the ,spirit of ,god1 they are the sons of ,god4 ,for ye have not received the spirit of bondage again to fear101 c4 ,children do commonly resemble their parents1 not only in the outward proportion and feature of their countenances1 but also in the disposition and temper of their spirits1 and generally they are inclined to imitate the customs and carriage of their parents1 so that they sometimes may be accounted the very living images of such persons2 and in them men are thought to outlive themselves4 ,now1 indeed1 they that are the sons of ,god are known by this character1 that they are led by the ,spirit of ,god4 ,and there is the more necessity and the more reason1 too1 of this resemblance of ,god and imitation of him in his children1 because that very divine birth that they have from heaven consists in the renovation of their natures and assimilation to the divine nature1 and1 therefore1 they are possessed with an inward principle that carries them powerfully towards a conformity with their heavenly ,father1 and it becometh their great study and endeavour to observe all the dispositions and carriage of their heavenly ,father1 which are so honourable and high1 and suitable to himself1 that they at least may breathe and halt7#bab7 after the imitation of him4 ,therefore our ,lord exhorts us1 and taketh a domestic example and familiar pattern to persuade us the more by1 8,be ye perfect1 as your heavenly ,father is perfect10 ,matt4 v4 #dh4 ,and there is one perfection he especially recommends for our imitation1 mercifulness and compassion towards men1 opposed to the violence1 fury1 and implacableness1 to the oppression1 and revenge1 and hatred that abounds among men1 ,luke vi4 #cf4 ,and1 generally1 in all his ways of holiness and purity1 of goodness and mercy1 we ought to be followers of him as dear children1 who are not only obliged by the common law of sympathy between parents and children1 but1 moreover1 engaged by the tender affection that he carrieth to us1 ,eph4 v4 #a4 ,now1 because ,god is high as heaven1 and his ways and thoughts and dispositions are infinitely above us1 the pattern seems to be so far out of sight that it is given over as desperate by many to attempt any conformity to it4 ,therefore it hath pleased the ,lord to put his own ,spirit within his own children1 to be a bosom pattern and example1 and it is our duty to resign ourselves to his leading and direction4 ,the ,spirit brings the copy near hand us1 and though we cannot attain1 yet we should follow after4 ,though we cannot make out the lesson1 yet we should be scribbling at it1 and the more we exercise ourselves this way1 setting the ,spirit's direction before our eyes1 the more perfect shall we be4 ,it is high time1 indeed1 to pretend to this1 to be a son or a daughter of ,god4 ,it is a higher word than if a man could deduce his genealogy from an uninterrupted line of a thousand kings and princes4 ,there is more honour1 true honour1 in it1 and profit too4 ,it is that which enriches the poorest1 and ennobles the basest1 inconceivably beyond all the imaginary degrees of men4 ,now1 my beloved1 this is the great design of the gospel1 to bestow this incomparable privilege upon you1 8to become the sons of ,god40 ,but it is sad to think how many souls scarce think upon it1 and how many delude themselves in it4 ,but consider1 that as many as are the sons of ,god1 are led by the ,spirit of ,god1--they have gotten a new leader and guide1 other than their own fancy or humour1 which once they followed in the ignorance of their hearts4 ,it is lamentable to conceive how the most part of us are acted17#bac7 and driven1 and carried headlong1 rather than gently led1 by our own carnal and corrupt inclinations4 ,men pretending to ,christianity1 yet hurried away with every self-pleasing object1 as if they were not masters of themselves1 furiously agitated by violent lusts1 miscarried continually against the very dictates of their own reason and conscience4 ,and ,i fear there is too much of these even in those who have more reason to assume this honourable title of sonship4 ,i know not how we are exceedingly addicted to self-pleasing in every thing4 ,whatsoever our fancy or inclination suggests to us1 that we must do without more bands1 if it be not directly sinful4 ,whatsoever we apprehend1 that we must vent and speak it out1 though to little or no edification4 ,like that of ,solomon1 we deny our hearts nothing they desire1 except the grossness of it restrain us4 ,now1 certainly if we knew what we are called to1 who are the sons of ,god1 we could not but disengage more with ourselves1 even in lawful things1 and give over the conduct of our hearts and ways to the ,spirit of our ,father whom we may be persuaded of1 that he will lead us in the ways of pleasantness and peace4 ,now1 the special and peculiar operations of the ,spirit are expressed in the following words4 ,there are some workings of the ,spirit of ,god that are but introductory and subservient to more excellent works1 and1 therefore1 they are transient1 not appointed to continue long1 for they are not his great intendment4 ,of this kind are those terrible representations of sin and wrath1 of the justice of ,god1 which put the soul in a fear1 a trembling fear1 and while such a soul is kept within the apprehension of sin and judgment1 it is shut up1 as it were1 in bondage4 ,now1 though it be true1 that in the conversion of a sinner1 there is always something of this in more or less degrees1 yet because this is not the great design of the gospel1 to put men in fear1 but rather to give them confidence1 nor the great intendment of ,god in the dispensation of the law1 to bring a soul in bondage under terror1 but rather1 by the gospel1 to free them from that bondage1 therefore he hath reason to express it thus3 8,ye have not received the spirit of bondage again to fear10 c4 ,but there are other operations of the ,spirit1 which are chiefly intended1 and principally bestowed1 as the great gift of our ,father1 to express his bounty and goodness towards us1 and from these he is called the ,spirit of adoption1 and the ,spirit of intercession4 ,the ,spirit of adoption1 not only in regard of that witness-bearing and testification to our consciences of ,god's love and favour1 and our interest in it1 as in the next verse1 but also in regard of that child-like disposition of reverence and love and respect that he begets in our hearts towards ,god1 as our ,father4 ,and from both these flows this next work1 8crying1 ,abba1 ,father10 aiding and assisting us in presenting our necessities to our ,father1 making this the continued vent of the heart in all extremities1 to pour out all that burthens us in our ,father's bosom4 ,and this gives marvellous ease to the heart1 and releases it from the bondage of carefulness and anxiety1 which it may be subject to1 after the soul is delivered from the fear and bondage of wrath4 ,let us speak1 then1 to these in order4 ,the first working of the ,spirit is1 to put a man in fear of himself1 and such a fear as mightily straitens and embondages the soul of man4 ,and this1 though in itself it be neither so pleasant nor excellent as to make it come under the notion of any gift from ,god1 it having rather the nature of a torment and punishment1 and being some sparkle7#bad7 of hell already kindled in the conscience1 yet1 hath made it beautiful and seasonable in its use and end1 because he makes it to usher in the pleasant and refreshing sight of a ,saviour1 and the report of ,god's love to the world in him4 ,it is true1 all men are in bondage to sin and ,satan1 and shut up in the darkness of ignorance and unbelief1 and bound in the fetters of their own lusts1 which are as the chains that are put about malefactors before they go to prison4 8,he that commits sin1 is a servant of sin10 ,john vii4 #cd4 ,and to be a servant of sin is slavery under the most cruel tyrant4 ,all these things are1 yet how few souls do apprehend it seriously1 or are weary of their prison6 ,how few groan to be delivered6 ,nay1 the most part account it only liberty1 to hate true delivery as bondage4 ,but some there are1 whose eyes the ,spirit of ,god opens1 and lets them see their bondage and slavery1 and how they are concluded under the most heavy and weighty sentence that ever was pronounced1--the curse and wrath of the everliving ,god1 that there is no way to flee from it1 or escape it1 for any thing they can do or know4 ,now1 indeed1 this serious discovery cannot choose but make the heart of a man to tremble1 as ,david1 8,my flesh trembleth for fear of thee1 and ,i am afraid of thy judgments10 ,psal4 cxix4 #abj4 ,such a serious representation will make the stoutest and proudest heart to fall down1 and faint for fear of that infinite intolerable weight of deserved wrath1 and then the soul is in a sensible bondage1 that before was in a real1 but insensible bondage1--then it is environed about with bitter accusations1 with dreadful challenges1--then the law of ,god arrests and confines the soul within the bounds of its own accusing conscience4 ,and this is some previous representation of that eternal imprisonment and banishment from the presence of ,god4 ,albeit many of you are free from this fear1 and enjoy a kind of liberty to serve your own lusts1 and are not sensible of any thraldom of your spirits1 yet certainly the ,lord will sometime arrest you1 and bring you to this spiritual bondage1 when he shall make the iniquities of your heels encompass you about1 and the curses of his law surround you4 ,when your conscience accuseth1 and ,god condemneth1 it may be too late1 and out of date4 ,alas6 then what will you do1 who now put your conscience by17#bae7 and will not hearken to it or be put in fear by any thing which can be represented to you8 ,we do not desire to put you in fear1 where no fear is1 but where there is infinite cause of fear1 and when it is possible that fear may introduce faith1 and be the forerunner of these glad tidings that will compose the soul4 ,we desire only you may know what bondage you are really into1 whether it be observed or not1 that you may fear1 lest you be enthralled in the chains of everlasting darkness1 and so may be persuaded to flee from it before it be irrecoverable4 ,what a vain and empty sound is the gospel of liberty by a ,redeemer1 to the most part who do not feel their bondage8 ,who believes its report1 or cares much for it--because it is necessity that casts a beauty and lustre upon it1 or takes the scales off our eyes1 and opens our closed ears8 ,now for you1 who either are1 or have been1 detained in this bondage1 under the fearful apprehension of the wrath of ,god1 and the sad remembrance of your sins1 know that this is not the prime intent and grand business1 to torment you1 as it were1 before the time4 ,there is some other more beautiful and satisfying structure to be raised out of this foundation4 ,i would have you improve it thus1 to commend the necessity1 the absolute necessity1 of a ,redeemer1 and to make him beautiful in your eyes4 ,do not dwell upon that1 as if it were the ultimate or last work1 but know that you are called in this rational way1 to come out of yourselves into this glorious liberty of the sons of ,god1 purchased by ,christ1 and revealed in the gospel4 ,know1 8you have not received the spirit of bondage0 only 8to fear10 but to drive you to faith in a ,saviour4 ,and then you ought so to walk1 as not to return to that former thraldom of the fear of wrath1 but believe his love4 ,sermon ,,xxxvii4 ,verses #ad1 #ae4--8;,for as many as are led by the ,spirit of ,god1 they are the sons of ,god4 ,for ye have not received the spirit of bondage again to fear1 but ye have received the ,spirit of adoption1 whereby we cry1 ,abba1 ,father40 ,the life of ,christianity1 take it in itself1 is the most pleasant and joyful life that can be1 exempted from those fears and cares1 those sorrows and anxieties1 that all other lives are subject unto1 for this of necessity must be the force and efficacy of true religion1 if it be indeed true to its name1 to disburden and ease the heart1 and fill it with all manner of consolation4 ,certainly it is the most rich subject1 and most completely furnished with all variety of delights to entertain a soul1 that can be imagined4 ,yet1 ,i must confess1 while we consult with the experience and practice of ,christians1 this bold assertion seems to be much weakened1 and too much ground is given to confirm the contrary misapprehensions of the world1 who take it to be a sullen1 melancholic1 and disconsolate life1 attended with many fears and sorrows4 ,it is1 alas6 too evident1 that many ,christians are kept in bondage1 almost all their lifetime1 through fear of eternal death4 ,how many dismal representations of sin and wrath1 are in the souls of some ,christians1 which keep them in much thraldom8 ,at least1 who is it that is not once and often brought in bondage after conversion1 and made to apprehend fearfully their own estate1 who hath such constant uninterrupted peace and joy in the ,holy ,ghost1 or lies under such direct beams of divine favour1 but it is sometimes eclipsed1 and their souls filled with the darkness of horror and terror8 ,and truly the most part taste not so much sweetness in religion as makes them incessant and unwearied in the ways of godliness4 ,yet1 notwithstanding of all this1 we must vindicate ,christianity itself1 and not impute these things unto it which are the infirmities and faults of the followers of it1 who do not improve it unto such an use or use it so far as in itself it is capable4 ,indeed1 it is true that often we are brought to fear again1 yet withal it is certain that our allowance is larger1 and that we have received the ,spirit1 not to put us in bondage again to fear1 but rather to seal to our hearts that love of ,god1 which may not only expel fear but bring in joy4 ,i wish that this were deeply considered by all of us1 that there is such a life as this attainable1--that the word of ,god doth not deceive us in promising fair things which it cannot perform1 but that there is a certain reality in the life of ,christianity1 in that peace and joy1 tranquillity and serenity of mind that is holden out1 and that some have really found it1 and do find it1 and that the reason why all of us do not find it in experience1 is not because it is not1 but because we have so little apprehension of it and diligence after it4 ,it is strange that all men who have pursued satisfaction in the things of this life1 being disappointed1 and one generation witnessing this to another1 and one person to another1 that1 notwithstanding1 men are this day as fresh in the pursuit of that1 as big in the expectations as ever4 ,and yet1 in this business of religion1 and the happiness to be found in it1 though the oracles of ,god in all ages have testified from heaven how certain and possible it is1 though many have found it in experience and left it on record to others1 there is so slender belief of the reality and certainly of it1 and so slack pursuit of it1 as if we did not believe it at all4 ,truly1 my beloved1 there is a great mistake in this1 and it is general too4 ,all men apprehend other things more feasible and attainable than personal holiness and happiness in it1 but truly1 ,i conceive there is nothing in the world so practicable as this1--nothing made so easy1 so certain to a soul that really minds it4 ,let us take it so then1 the fault is not religion's1 that those who profess it are subject to so much fear and care1 and disquieted with so much sorrow4 ,it is rather because ,christianity doth not sink into the hearts and souls of men1 but only puts a tincture on their outside1 or because the faith of divine truths is so superficial1 and the consideration of them so slight1 that they cannot have much efficacy and influence on the heart1 to quiet and compose it4 ,is it any wonder that some souls be subject again to the bondage of fear and terror when they do not stand in awe to sin8 ,much liberty to sin will certainly embondage the spirit of a ,christian to fear4 ,suppose a believer in ,jesus ,christ be exempted from the hazard of condemnation1 yet he is the greatest fool in the world that would1 on that account1 venture on satisfaction to his lusts4 ,for though it be true that he be not in danger of eternal wrath1 yet he may find so much present wrath in his conscience as may make him think it was a foolish bargain4 ,he may lose so much of the sweetness of the peace and joy of ,god as all the pleasures of sin cannot compense4 ,therefore to the end that you whose souls are once pacified by the blood of ,christ1 and composed by his word of promise1 may enjoy that constant rest and tranquillity as not to be enthralled again to your old fears and terrors1 ,i would advise and recommend to you these two things3--,one is1 that you would be much in the study of that allowance which the promises of ,christ afford4 ,be much in the serious apprehension of the gospel1 and certainly your doubts and fears would evanish at one puff of such a rooted and established meditation4 ,think what you are called to1 not 8to fear0 again1 but to love rather1 and honour him as a ,father4 ,and1 then1 take heed to walk suitably and preserve your seal of adoption unblotted1 unrusted4 ,you would study so to walk as you may not cast dirt upon it1 or open any gap in the conscience for the re entry of these hellish-like fears and dreadful apprehensions of ,god4 ,certainly1 it is impossible to preserve the spirit in freedom if a man be not watchful against sin and corruption4 ,david prays1 8re establish me with thy free ,spirit10 as if his spirit had been abased1 embondaged1 and enthralled by the power of that corruption4 ,if you would have your spirits kept free from the fear of wrath1 study to keep them free from the power of sin1 for that is but a fruit of this1 and it is most suitable that the soul that cares not to be in bondage to sinful lusts1 should1 by the righteousness of ,god1 tempered with love and wisdom1 be brought under the bondage he would not1 that is1 of fear and terror1 for by this means the ,lord makes him know how evil the first is1 by the bitterness of the second4 ,it is usual on such a scripture as this1 to propound many questions1 and debate many practical cases as1 whether a soul after believing can be under legal bondage1 and wherein these differ1 the bondage of a soul after believing1 and in its first conversion1 and how far that bondage of fear is preparatory to faith1 and many such like4 ,but ,i choose rather to hold forth the simple and naked truth for your edification1 than put you upon to entertain you in such needless janglings and contentions4 ,all ,i desire to say to a soul in bondage1 is1 to exhort him to come to the ,redeemer1 and to consider that his case calls and cries for a delivery4 ,come1 ,i say1 and he shall find rest and liberty to his soul4 ,all ,i would say to souls delivered from this bondage1 is1 to request and beseech them to live in a holy fear of sin1 and jealousy over themselves1 that so they may not be readily brought under the bondage of the fear of wrath again4 ,perfect love casts out the fear of hell1 but perfect love brings in the fear of sin4 ,ye that love the ,lord1 hate ill1 and if ye hate it1 ye will fear it in this state of infirmity and weakness1 wherein we are4 ,and if at any time ye1 through negligence and carelessness of walking1 lose the comfortable evidence of the ,father's love1 and be reduced again to your old prison of legal terror1 do not despair for that1 do not think that such a thing could not befall a child of ,god1 and from that ground do not raze former foundations1 for the scripture saith not1 that whosoever believes once in ,christ1 and receives the ,spirit of adoption1 cannot fear again2 for we see it otherwise in ,david1 in ,heman1 in ,job1 c41 all holy saints4 ,but the scripture saith1 ,ye have not received the spirit of bondage for that end1 to fear again4 ,it is not the allowance of your ,father4 ,your allowance is better and larger1 if you knew it1 and did not sit below it4 ,now1 the great gift1 and large allowance of our ,father1 is expressed in the next words1 8,but ye have received the ,spirit of adoption10 c1 which ,spirit of adoption is a ,spirit of intercession1 to make us cry to ,god as our ,father4 ,these are two gifts1 adoption1 or the privilege of sons and the ,spirit of adoption revealing the love and mercy of ,god to the heart1 and framing it to a soul like disposition4 ,compare the two states together1 and it is a marvellous change1--a rebel condemned1 and then pardoned1 and then adopted to be a son of ,god1--a sinner under bondage1 a bond slave to sin and ,satan1 not only freed from that intolerable bondage1 but advanced to this liberty1 to be made a son of ,god4 ,this will be the continued wonder of eternity1 and that whereabout the song of angels and saints will be4 ,accursed rebels expecting nothing but present death1 sinners arraigned and sentenced before his tribunal and already tasting hell in their consciences1 and in fear of eternal perishing1 not only to be delivered from all that1 but to be dignified with this privilege1 to be the sons of ,god1 to be taken from the gibbet to be crowned6 ,that is the great mystery of wisdom and grace revealed in the gospel1 the proclaiming whereof will be the joint labour of all the innumerable companies above for all eternity4 ,now1 if you ask how this estate is attainable1 himself tells us1 ,john i4 #ab1 8,as many as believed 7or received7 him1 to them he gave the privilege to be the sons of ,god40 ,the way is made plain and easy4 ,christ the ,son of ,god1 the natural and eternal ,son of ,god1 became the ,son of man4 ,to facilitate this1 he hath taken on the burden of man's sin1 the chastisement of our peace1 and so of the glorious ,son of ,god he became like the wretched and accursed sons of men1 and therefore ,god hath proclaimed in the gospel1 not only an immunity and freedom from wrath1 to all that in the sense of their own misery cordially receive him as he is offered1 but the unspeakable privilege of sonship and adoption for his sake1 who became our elder brother1 ,gal4 iv4 #d1 #e4 ,men that want children1 use to supply their want by adopting some beloved friend in the place of a son1 and this is a kind of supply of nature for the comfort of them that want4 ,but it is strange1 that ,god having a ,son so glorious1 the very character of his person1 and brightness of his glory1 in whom he delighted from eternity1--strange1 ,i say1 that he should in a manner lose and give away his only begotten ,son1 that he might by his means adopt others1 poor despicable creatures1 yea1 rebellious1 to be his sons and daughters4 ,certainly1 this is an act infinitely transcending nature1--such an act that hath an unsearchable mystery in it1 into which angels desire to look and never cease looking1 because they never see the bottom of it4 ,it was not out of indigency he did it1 not for any need he had of us1 or comfort expected from us1 but absolutely for our necessity and consolation1 that he might have upon whom to pour the riches of his grace4 ,sermon ,,xxxviii4 ,verse #ae4--8;,but ye have received the ,spirit of adoption1 whereby we cry1 ,abba1 ,father40 8,behold what manner of love the ,father hath bestowed upon us1 that we should be called the sons of ,god10 #a ,john iii4 #a4 ,it is a wonderful expression of love to advance his own creatures1 not only infinitely below himself1 but far below other creatures1 to such a dignity4 ,lord1 what is man that thou so magnified him6 ,but it surpasseth wonder1 that rebellious creatures1 his enemies1 should have1 not only their rebellions freely pardoned1 but this privilege of sonship bestowed upon them1 that he should take enemies1 and make sons of them1 and not only sons1 but heirs1 co-heirs with his own only begotten ,son4 ,and then1 how he makes them sons1 is as wonderful as the thing itself1 that he should make his own ,son our brother1 8bone of our bone and flesh of our flesh10 and make him spring out as a branch or rod out of the dry stem of ,jesse1 who himself was the root of all mankind4 ,this is the way1 ,god sent his ,son1 made of a woman1 under the law1 that we might receive the adoption of sons1 ,gal4 iv4 #e4 ,the house of heaven marries with the earth1 with them who have their foundation in the dust1 the chief heir of that heavenly family joineth in kindred with our base and obscure family1 and by this means we are made of kin to ,god4 8,but of him are ye in ,christ ,jesus10 #a ,cor4 i4 #cj4 ,it behoved ,christ1 in a manner to lose his own sonship as to men1 to have it so veiled and darkened by the superadded interest in us1 and his nearness to us4 ,he was so properly a ,son of man1 subject to all human infirmities1 except sin1 that without eyes of faith1 men could not perceive that he was the ,son of ,god4 ,and by this wonderful exchange are we made the sons of ,god4 ,whoever1 in the apprehension of their own enmity and distance from ,god1 receive ,christ ,jesus1 offered as the peace1 the bond of union between the two families of heaven and earth1 that were at an infinite odds and distance1 whoever 7,i say7 believes thus in him1 and flies to him1 desiring to lay down the weapons of their warfare1 their peace is not only made by that marriage which ,christ made with our nature1 but they are blessed with this power and privilege1 to be the sons and daughter of the ,most ,high4 ,and from thence you may conclude1 that if ,god be your ,father1 you can want nothing that is good4 ,but the determination of what is good for you1 whether in spiritual enlargements1 or in the things of this life1 you must refer to his wisdom1 for his love indeed is strong as death1 nothing can quench it4 ,in the point of reality and constancy1 there is nothing to shadow it out among men4 ,the love of women is earnest and vehement1 but that is nothing to it1 7,isa4 xlix4 #ae17 for they may forget1 but he cannot4 ,yet his love is not a foolish dotage1 like mans that is often miscarried with fancy and lust2 but it is a rational and wise affection1 administered and expressed with infinite reason and wisdom2 and therefore1 he chooses rather to profit us than to please us in his dealings4 ,and we who are not so fit to judge and discern our own good1 should commit all to his fatherly and wise ,providence4 ,therefore1 if you be tempted to anxiety and carefulness of mind1 either through the earthliness of your dispositions1 or the present straits of the time1 you who have resigned yourself to ,jesus ,christ1 should call to mind that your heavenly ,father careth for you4 ,and what need you care too8 ,why not use your lawful callings1 be diligent in them8 ,this is not to prejudge that1 but if you believe in ,god1 then you are obliged by that profession to abate from the superfluous tormenting thoughtfulness that is good for nothing but to make you more miserable than your troubles can make you1 and to make you miserable before you be miserable1 to anticipate your sorrows4 ,if you say1 ,god is your father1 you are tied to devolve yourselves over on him1 and trust in his good will and faithfulness1 and to sit down quietly as children that have parents to provide for them4 ,now1 the other gift is great too1 8the ,spirit of adoption10 and because ye are sons1 therefore hath he given you 8the ,spirit of his ,son10 saith this apostle1 ,gal4 iv4 #f4 ,and so it is a kind of consectary7#baf7 of the great privilege and blessed estate of adoption4 ,they who adopt children1 use to give them some kind of token to express their love to them4 ,but as the ,lord is higher than all1 and this privilege to be his son or child is the greatest dignity imaginable1 so this gift of his ,spirit suits the greatness and glory and love of our ,father4 ,it is a father's gift indeed1 a gift suitable to our heavenly ,father4 ,if a father that is tender of the education of his child1 and would desire nothing so much as that he might be of a virtuous and gracious disposition1 and good ingine17#bag7 ,i think if he were to express his love in one wish1 it would be this1 that he might have such a ,spirit in him1 and this he would account better than all that he could leave him4 ,but if it were possible to transmit a gracious1 well-disposed and understanding spirit from one to another1 and if men could leave it1 as they do their inheritance to their children1 certainly a wise and religious parent would first make over a disposition of that to his children2 as ,elisha sought a double measure of ,elijah's spirit1 so a father would wish such a measure to his children1 and1 if it were possible1 give it4 ,but that may not be4 ,all that can be done is to wish well to them1 and leave them a good example for imitation4 ,but in this our heavenly ,father transcends all1 that he can impart his own ,spirit to his adopted children1 and his ,spirit is in a manner the very essential principle that maketh them children of the ,father4 ,their natures1 their dispositions1 are under his power4 ,he can as well reform them1 as you can change your children's garments4 ,he can make of us what he will4 ,our hearts are in his hand1 as the water1 capable of any impression he pleaseth to put on it1 and this is the impression he putteth on his children1 he putteth his ,spirit in their hearts1 and writeth his law in their inward parts1 a more divine and higher work than all human persuasion can reach4 ,this ,spirit they receive as an earnest of the inheritance1 and withal1 to make them fit for the inheritance of the saints in light4 ,now1 the working of this ,spirit of adoption1 ,i conceive to be threefold1 beside that of intersession expressed in the verse4 ,the first work of the ,spirit of adoption1 that wherein a father's affection seems to break first from under ground1 is1 the revealing to the heart the love and mercy of ,god to sinners4 ,i do not say1 to such a soul in particular1 for that application is neither first1 nor universal4 ,but herein the ,spirit of adoption first appears from under the cloud of fear2 and this is the first opening of the prison of bondage1 wherein a soul was shut1 when the plain way of reconciliation to ,god in ,christ1 and delivery from the bondage of sin and wrath1 is holden out2 when such a word as this comes into the soul1 and is received with some gladness1 8,god so loved the world that he gave his ,son10 c4 8,this is a true and faithful saying10 c4 8,come1 ye that labour and are weary1 and ,i will give rest to your souls40 ,when a soul is made to hear the glad tidings of liberty preached to captives1 of light to the blind1 of joy to the heavy in spirit1 of life to the dead1 though he cannot come that length as to see his own particular interest1 yet the very receiving affectionately and greedily such a general report as good and true1 gives some ease and relaxation to the heart4 ,to see delivery possible1 is some door of hope to a desperate sinner4 ,but to see it1 and espy more than a possibility1 even great probability1 though he cannot reach a certainty1 that will be as the breaking open of a window of light in a dark dungeon4 ,it will be as the taking off of some of the hardest fetters1 and the worst chains1 which makes a man almost to think himself at liberty4 ,now this is the great office of the ,spirit of the ,father1 to beget in us good thoughts of him1 to incline us to charitable and favourable constructions of him1 and make us ready to think well of him1 to beget a good understanding in us and him1 and correct our jealous misapprehensions of him4 ,for certainly we are naturally suspicious of ,god1 that he deals not in sad earnest with us4 ,whenever we see the height of our provocation1 and weight of deserved indignation1 we think him like ourselves1 and can hardly receive without suspicion the gospel that lays open his love in ,christ to the world4 ,now1 this is the ,spirit's work1 to make us entertain that honourable thought of ,god1 that he is most inclinable to pardon sinners2 and that his mercy is infinitely above man's sin2 and that it is no prejudice to his holiness or justice2 and to apprehend seriously a constant reality and solid truth in the promises of the gospel2 and so to convince a soul of righteousness1 7,john xvi47 that there is a way of justifying a sinner or ungodly person1 without wrong to ,god's righteousness2 and this being well pondered in the heart1 and received in love1 the great business is done4 ,after that1 particular application is more easy1 of which ,i shall not speak now1 because occasion will be given in the next verse1 about the ,spirit's witnessing with our spirits1 which is another of the ,spirit's workings3 only ,i say this1 that which makes this so difficult1 is a defect in the first4 ,but the common principles of the gospel are not really1 and so seriously apprehended1 because many souls do not put to their seal to witness to the promises and truth of it4 ,therefore the ,lord often denies this seal and witness to our comfort4 ,it is certainly a preposterous way ,satan puts souls upon1 first1 to get such a testimony from the ,spirit before they labour to get such a testimony to ,christ1 and echo or answer in their hearts to his word4 ,this way seems shortest2 for they would leap into the greater liberty at the first hand4 ,but certainly it is farthest about1 because it is impossible for souls to leap immediately out of bondage to assurance1 without some middle step4 ,they cannot pass thus from extremes to extremes1 without going through the middle state of receiving ,christ1 and laying his word up in the heart2 and therefore it proves the way furthest about1 because when souls have long wearied themselves1 they must at length turn in hither4 ,but there is another working of the ,spirit ,i wish you were acquainted with4 ,as the first work is to beget a suitable apprehension of ,god's mind and heart towards sinners1 so the next is1 to beget a suitable disposition in our hearts towards ,god as a ,father4 ,the first apprehends his love1 the next reflects it back again with the heart of a sinner to him4 ,the ,spirit first brings the report of the love and grace of ,god to us1 and then he carries the love and respect of the heart up to ,god4 ,you know how ,god complains in ,malachi1 8,if ,i be a ,father1 where is my fear and honour80 ,for these are the only fitting qualifications of children1 such a reverent1 respective observance of our heavenly ,father1 such affectionate and humble carriage towards him1 as becometh both his majesty and his love4 ,as these are tempered one with another in him1 his love not abasing his majesty1 and his majesty not diminishing his love2 so we ought to carry1 as reverence and confidence1 fear and love1 may be contempered one with another1 so as we may neither forget his infinite greatness1 nor doubt of his unspeakable love4 ,and this inward disposition engraven on the heart1 will be the principle of willing and ready obedience4 ,it will in some measure be our meat and drink to do our ,father's will4 ,for ,christ gave us an example how we should carry towards him4 ,how humble and obedient was he1 though his only begotten ,son6 ,sermon ,,xxxix4 ,verse #ae4--8,whereby we cry1 ,abba1 ,father40 ,as there is a light of grace in bestowing such incomparably high dignities and excellent gifts on poor sinners1 such as1 to make them the sons of ,god who were the children of the devil1 and heirs of a kingdom who were heirs of wrath2 so there is a depth of wisdom in the ,lord's allowance and manner of dispensing his love and grace in this life4 ,for though the love be wonderful1 that we should be called the sons of ,god2 yet1 as that apostle speaks1 it doth not yet so clearly appear what we shall be1 by what we are1 #a ,john iii4 #a4 ,our present condition is so unlike such a state and dignity1 and our enjoyments so unsuitable to our rights and privileges1 that it would not appear by the mean1 low1 and indigent state we are now into1 that we have so great and glorious a ,father4 ,how many infirmities are we compassed about with6 ,how many wants are we pressed withal6 ,our necessities are infinite1 and our enjoyments no ways proportioned to our necessities4 ,notwithstanding even in this1 the love and wisdom of our heavenly ,father shows itself1 and oftentimes more gloriously in the theatre of men's weakness1 infirmities1 and wants1 than they could appear in the absolute and total exemption of his children from necessities4 ,strength perfected in weakness1 grace sufficient in infirmities1 hath some greater glory than strength and grace alone4 ,therefore he hath chosen this way as most fit for the advancing his glory1 and most suitable for our comfort and edification1 to give us but little in hand1 and environ us with a crowd of continued necessities and wants within and without1 that we may learn to cry to him as our ,father1 and seek our supplies from him2 and withal he hath not been sparing1 but liberal in promises of hearing our cries and supplying our wants2 so that this way of narrow and hard dispensation1 that at first seems contrary to the love and bounty and riches of our ,father1 in the perfect view of it1 appears to be the only way to perpetuate our communion with him1 and often to renew the sense of his love and grace1 that would grow slack in our hearts1 if our needs did not every day stir up fresh longing1 and his returns by this means are so much the more refreshing4 ,there is a time of children's minority when they stand in need of continual supplies from their parents1 or tutors1 because they are not entered in possession of their inheritance2 and while they are in this state1 there is nothing more beseeming them1 than in all their wants to address to their father1 and represent them to him2 and it is fit they should be from hand to mouth1 as you say1 that they may know and acknowledge their dependence on their father4 ,truly this is our minority1 our presence in the body1 which because of sin that dwells in it1 and its own natural weakness and incapacity1 keeps us at much distance with the ,lord1 that we cannot be intimately present with him4 ,now1 in this condition1 the most natural1 the most comely and becoming exercise of children1 is1 to cry to our ,father1 to present all our grievances2 and thus to entertain some holy correspondence with our absent ,father1 by the messenger of prayer and supplication1 which cannot return empty1 if it be not sent away too full of self-conceit4 ,this is the most natural breathing of a child of ,god in this world4 ,it is the most proper acting of his new life1 and the most suitable expiration of that ,spirit of adoption that is inspired into him1 since there is so much life as to know what we want1 and our wants are infinite4 ,therefore that life cannot but beat this way1 in holy desires after ,god1 whose fulness can supply all wants4 ,this is the pulse of a ,christian1 that goeth continually1 and there is much advantage to the continuity and interruptedness of the motion1 from the infiniteness and inexhaustedness of our needs in this life1 and the continual assaults that are made by necessity and temptation on the heart1 8,but ye have received the ,spirit of adoption1 whereby we cry10 c4 ,he puts in his own name in the latter part1 though theirs was in the former part4 ,when he speaks of a donation or privilege1 he supplies to the meanest1 to show that the lowest and most despised creature is not in any incapacity to receive the greatest gifts of ,god2 and then1 when he mentions the working of that ,spirit in way of intercession1 because it imports necessity and want1 he cares not to commit some incongruity in the language1 by changing the person1 that he may teach us1 that weakness1 infirmities1 and wants1 are common to the best and chiefest among ,christians2 that the most eminent have continual need to cry1 and the lowest and obscurest believers have as good ground to believe the hearing and acceptance of their cries2 that the highest are not above the weakest and lowest ordinance1 and that the lowest are not below the comfort of help and acceptation in him4 ,nay1 the growth and increase of grace1 is so far from exempting men from1 or setting them above1 this duty of constant supplication1 that by the contrary1 this is the just measure of their growth and altitude in grace4 ,as the degrees of the height of the water ,nilus in its overflowing1 are a sure sign of the fertility or barrenness of that year1 so the overflowings of the spirit of prayer in one gives a present account how the heart is1--whether barren and unfruitful in the knowledge of ,jesus ,christ1 or fruitful and lively1 and vigorous in it4 ,it is certain that contraries do discover one another1 and the more the one be increased1 that is not only the more incompatible and inconsistent with the other1 but gives the most perfect discerning of it4 ,when grace is but as twilight in the soul1 and as the dawning of the day only1 gross darkness and uncleanness is seen2 but the more it grow to the perfect day1 the more sin is seen1 and the more its hated wants are discovered that did not appear2 and therefore it exerciseth itself the more in opposition to sin1 and supplication to ,god4 ,to speak the truth1 our growth here is but an advancement in the knowledge and sense of our indigency1--it is but a further entry into the idolatrous temple of the heart1 which makes a man see daily new abominations worse than the former4 ,and therefore you may easily know that such repeated sights and discoveries will but press out more earnest and frequent cries from the heart4 ,and such a growth in humility1 and faith in ,god's fulness1 will be but as oil to feed the flame of supplication4 ,for what is prayer1 indeed1 but the ardency of the affection after ,god1 flaming up to him in cries and requests8 ,to speak of this exercise of an holy heart1 would require more of the spirit of it than we have4 ,but truly this is to be lamented1 that though there be nothing more common among ,christians in the outward practice of it1 yet that there is nothing more extraordinary and rare1 even among many that use it1 than to be acquainted with the inward nature of it4 ,truly1 the most ordinary things in religion are the greatest mysteries1 as to the true life of them4 ,we are strangers to the soul and life of these things1 which consist in the holy behaviour and deportment of our spirits before the ,father of spirits4 ,these words give some ground to speak of some special qualifications of prayer1 and the chief principle of it4 ,the chief principle and original of prayer1 is1 the ,spirit of adoption received into the heart4 ,it is a business of a higher nature than can be taught by precepts1 or learned by custom and education4 ,there is a general mistake among men1 that the gift of prayer is attained by learning1 and that it consists in the freedom and plenty of expression4 ,but ,o6 how many doctors and disputers of the world are there1 that can defend all the articles of faith against the opposers of them2 yet so unacquainted are they with this exercise1 that the poor1 and unlearned1 and nothings in the world1 who cannot dispute for religion1 send up a more savoury and acceptable sacrifice1 and sweet incense to ,god daily1 when they offer up their soul's desires in simplicity and sincerity4 ,certainly this is a spiritual thing1 derived only from the ,fountain of spirits1--this grace of pouring out our souls into him1 and keeping communication with him4 ,the variety of words and riches of expression is but the shell of it1 the external shadow2 and all the life consists in the frame of the heart before ,god4 ,and this none can put in frame but he that formed the spirit of man within him4 ,some through custom of hearing and using it1 attain to a habit of expressing themselves readily in it1 it may be1 to the satisfaction of others2 but1 alas6 they may be strangers to the first letters and elements of the life and spirit of prayer4 ,i would have you who want both1 look up to heaven for it4 ,many of you cannot be induced to pray in your family1 7and ,i fear little or none in secret1 which is indeed a more serious work17 because you have not been used1 or not learned1 or such like4 ,alas6 beloved1 this cometh not through education1 or learning4 ,it cometh from the ,spirit of adoption2 and if ye say1 ye cannot pray1 ye have not the ,spirit2 and if ye have not the ,spirit1 ye are not the sons of ,god4 ,know what is in the inevitable sequel of your own confessions4 ,but ,i haste to the qualifications of this divine work1--fervency1 reverence1 and confidence2 fervency in crying1 reverence and confidence in crying1 8,abba1 ,father20 for these two suit well toward our ,father4 ,the first1 ,i fear1 we must seek elsewhere than in prayer4 ,i find it spent on other things of less moment4 ,truly1 all the spirit and affection of men runs in another channel1--in the way of contention and strife1 in the way of passion and miscalled zeal1 and because these things whereabout we do thus earnestly contend1 have some interest or coherence with religion1 we not only excuse but approve our vehemency4 ,but ,o6 much better were that employed in supplications to ,god3 that were a divine channel4 ,again1 the marrow of other men's spirits is exhausted in the pursuit of things in the world4 ,the edge of their desires is turned that way1 and it must needs be blunted and dulled in spiritual things1 that it cannot pierce into heaven1 and prevail effectually4 ,i am sure1 many of us useth this excuse1 who are so cold in it1 that we do not warm ourselves4 ,and how shall we think to prevail with ,god8 ,our spirits make little noise when we cry all the loudest4 ,we can scarce hear any whisper in our hearts1 and how shall he hear us8 ,certainly it is not the extension of the voice pleaseth him2 it is the cry of the heart that is sweet harmony in his ears4 ,and you may easily perceive this1 if you but consider that he is an infinite ,spirit1 that pierceth into all the corners of our hearts1 and hath all the darkness of it as light before him4 ,how can you think that such a ,spirit can be pleased with lip cries8 ,how can he endure such deceit and falsehood1 7who hath so perfect a contrariety with all false appearances17 that your heart should lie so dead and flat before him1 and the affection of it turned quite another way8 ,there were no sacrifices without fire in the ,old ,testament1 and that fire was kept in perpetually2 and so no prayer now without some inward fire1 conceived in the desires1 and blazing up and growing into a flame in the presenting of them to ,god4 ,the incense that was to be offered on the altar of perfume1 7,exod4 xxx47 behoved to be beaten and prepared2 and truly1 prayer would do well to be made out of a beaten and bruised heart1 and contrite spirit1--a spirit truly sensible of its own unworthiness and wants2 and that beating and pounding of the heart will yield a good fragrant smell1 as some spices do not till beaten4 ,the incense was made of divers spices1 intimating to us1 that true prayer is not one grace alone1 but a compound of graces4 ,it is the joint exercise of all a ,christian's graces2 seasoned with all4 ,every one of them gives some peculiar fragrancy to it1 as humility1 faith1 repentance1 love1 c4 ,the acting of the heart in supplication1 is a kind of compend and result of all these1 as one perfume made up of many simples4 ,but above all1 as the incense1 our prayers must be kindled by fire on the altar4 ,there must be some heat and fervour1 some warmness1 conceived by the ,holy ,spirit in our hearts1 which may make our spices send forth a pleasant smell1 as many spices do not till they get heat4 ,let us lay this engagement on our hearts1 to be more serious in our addresses to ,god1 the ,father of spirits2 above all1 to present our inward soul before him1 before whom it is naked and open1 though we do not bring it4 ,and certainly1 frequency in prayer will much help us to fervency1 and to keep it when we have it4 ,sermon ,,xl4 ,verse #ae4--8,whereby we cry1 ,abba1 ,father40 ,all that know any thing of religion1 must needs know and confess that there is no exercise either more suitable to him that professeth it1 or more needful for him1 than to give himself to the exercise of prayer4 ,but that which is confessed by all1 and as to the outward performance gone about by many1 ,i fear is yet a mystery sealed up from us1 as the true and living nature of it4 ,there is much of it expressed here in few words1 8whereby we cry1 ,abba1 ,father40 ,the divine constitution and qualifications of this divine work1 are here made up of a temper of fervency1 reverence1 and confidence4 ,the first ,i spoke of before2 but ,i fear our hearts were not well heated then1 or may be cooled since4 ,it is not the loud noise of words that is best heard in heaven1 or that is constructed to be crying to ,god4 ,no1 this is transacted in the heart more silently to men1 but it striketh up into the ears of ,god4 ,his ear is sharp1 and that voice of the soul's desires is shrill1 and though it were out of the depths1 they will meet together4 ,it is true1 the vehemency of affection will sometimes cause the extension of the voice2 but yet it may cry as loud to heaven when it is kept within4 ,i do not press such extraordinary degrees of fervour as may affect the body1 but ,i would rather wish we accustomed ourselves to a solid calm seriousness and earnestness of spirit1 which might be more constant than such raptures can be1 that we might always gather our spirits to what we are about1 and avocate them from impertinent wanderings and fix them upon the present object of our worship4 ,this is to worship him in spirit who is a ,spirit4 ,the other thing that composes the sweet temper of prayer1 is reverence4 ,and what more suitable1 whether you consider him or yourselves8 8,if ,i be your ,father1 where is my honour8 and if ,i be your ,master1 where is my fear80 ,mal4 i4 #f4 ,while we call him ,father1 or ,lord1 we proclaim this much1 that we ought to know our distance from him1 and his superiority to us4 ,and if worship in prayer carry not this character1 and express not this honourable and glorious ,lord1 whom we serve1 it wants that congruity and suitableness to him that is the beauty of it4 ,is there any thing more uncomely1 than for children to behave themselves irreverently and irrespectively towards their fathers1 to whom they owe themselves8 ,it is a monstrous thing even in nature1 and to nature's light4 ,o how much more abominable must it be1 to draw near to the ,father of spirits1 who made us1 and not we ourselves1 in whose hand our breath is1 and whose are all our ways2 in a word1 to whom we owe not only this dust1 but the living spirit that animates it1 that was breathed from heaven1 and finally1 8in whom we live1 and move1 and have our being10 and well-being2 to worship such an one1 and yet to behave ourselves so unseemly and irreverently in his presence1 our hearts not stricken with the apprehension of his glory1 but lying flat and dead before him1 having scarcely him in our thoughts whom we speak to4 ,and finally1 our deportments in his sight are such1 as could not be admitted in the presence of any person a little above ourselves1--to be about to speak to them1 and yet to turn aside continually to every one that cometh by1 and entertain communication with every base creature4 ,this1 ,i say1 in the presence of a king1 or nobleman1 would be accounted such an absurd incivility1 as could be committed4 ,and yet we behave ourselves just so with the ,father of spirits4 ,o the wanderings of the hearts of men in divine worship6 ,while we are in communication with our ,father and ,lord in prayer1 whose heart is fixed to a constant attendance and presence1 by the impression of his glorious holiness8 ,whose ,spirit doth not continually gad abroad1 and take a word of every thing that occurs1 and so mars that soul correspondence8 ,o that this word 7,psal4 lxxxix4 #g47 were written with great letters on our hearts1 8,god is greatly to be feared in the assembly of the saints1 and to be had in reverence of all them that are about him40 ,that one word1 ,god1 speaketh all4 ,either we must convert him into an idol1 which is nothing2 or if we apprehend him to be ,,god1 we must apprehend our infinite distance from him1 and his unspeakable1 inaccessible glory above us4 ,he is greatly feared and reverenced in the assemblies that are above1 in the upper courts of angels4 ,those glorious spirits who must cover their feet from us1 because we cannot see their glory2 they must cover their faces from him1 because they cannot behold his glory1 ,isa4 vi4 ,what a glorious train hath he1 and yet how reverend are they8 ,they wait round about the throne1 above and about it1 as courtiers upon their king1 for they are all ministering spirits1 and they rest not day and night to adore and admire that holy ,one1 crying1 8,holy1 holy1 holy1 the whole earth is full of his glory40 ,now1 how much more then should he be greatly feared and had in reverence in the assembly of his saints1 of poor mortal men1 whose foundation is in the dust1 and in the clay1 and besides drink in iniquity like water8 ,there are two points of difference and distance from us4 ,he is nearer angels1 for angels are pure spirits1 but we have flesh1 which is furthest removed from his nature4 ,and then angels are holy and clean2 yet theirs is but spotted to7#bah7 his unspotted holiness4 ,but we are defiled with sin1 which putteth us farthest off from him1 and which his holiness hath greatest antipathy at4 ,let us consider this1 my beloved1 that we may carry the impression of the glorious holiness and majesty of ,god on our hearts1 whenever we appear before him1 that so we may serve and rejoice with trembling1 and pray with reverence and godly fear4 ,if we apprehend indeed our own quality and condition1 how low1 how base it is1 how we cannot endure the very clear aspect of our own consciences1 we cannot look on ourselves steadfastly without shame and confusion of face1 at the deformed spectacle we behold4 ,much less would we endure to have our souls opened and presented to the view of other men1 even the basest of men4 ,we would be overwhelmed with shame if they could see into our hearts8 ,now then1 apprehend seriously what he is1 how glorious in holiness2 how infinite in wisdom1 how the secrets of your souls are plain and open in his sight1 and ,i am persuaded you will be composed to a reverend1 humble1 and trembling behaviour in his sight4 ,but withal ,i must add this1 that because he is your ,father1 you may intermingle confidence2 nay1 you are commanded so to do1 and this honours him as much as reverence4 ,for confidence in ,god1 as our ,father1 is the best acknowledgment of the greatness and goodness of ,god4 ,it declareth how able he is to save us1 and how willing1 and so ratifieth all the promises of ,god made to us1 and setteth to a seal to his faithfulness4 ,there is nothing he accounts himself more honoured by1 than a soul's full resigning itself to him1 and relying on his power and good-will in all necessities1 casting its care upon him1 as a loving ,father1 who careth for us4 ,and truly1 there is much beauty and harmony in the juncture of these two1 rejoicing with trembling1 confidence with reverence1 to ask nothing doubting1 and yet sensible of our infinite distance from him1 and the disproportion of our requests to his highness4 ,a child-like disposition is composed thus1 as also the temper and carriage of a courtier hath these ingredients in it4 ,the love of his ,father1 and the favour of his ,prince1 maketh him take liberty1 and assume boldness2 and withal he is not unmindful of his own distance1 from his ,father or master4 8,let us draw near with full assurance of faith10 ,heb4 x4 #bb4 ,there is much in the scripture1 both exhorted1 commanded1 and commended1 of that 1 that liberty and boldness of pouring out our requests to ,god1 as one that certainly will hear us1 and grant that which is good4 ,unbelief spoileth all4 ,it is a wretched and base spirited thing1 that can conceive no honourable thoughts of ,god1 but only like itself4 ,but faith is the well-pleasing ingredient of prayer4 ,the lower thoughts a man has of himself1 it maketh him conceive the higher and more honourable of ,god4 8,my ways are not your ways1 nor my thoughts as your thoughts1 but as far above as the heavens above the earth10 ,isa4 lv4 #h4 ,this is the rule of a believing soul's conceiving of ,god1 and expecting from him2 and when a soul is thus placed on ,god1 by trusting and believing in him1 it is fixed2 8,his heart is fixed1 trusting in the ,lord10 ,psal4 cxii4 #g4 ,o how wavering and inconstant is a soul1 till it fix at this anchor1 upon the ground of his immutable promises6 ,it is tossed up and down with every wind1 it is double-minded2 now one way1 then another1 now in one mind1 and shortly changed2 and indeed the soul is like the sea1 capable of the least or greatest commotion1 ,james i4 #f-h4 ,i know not any thing that will either fix your hearts from wandering in prayer1 or establish your hearts from trouble and disquiet after it1 nothing that will so exoner7#bai7 and ease your spirits of care as this1 to lay hold on ,god as all-sufficient1 and lay that constraint on your hearts1 to wait on him and his pleasure1 to cast your souls on his promises1 that are so full and so free1 and abide there1 as at your anchor-hold1 in all the vicissitudes and changes of outward or inward things4 ,in spiritual things that concern your salvation1 that which is absolutely necessary1 you may take the boldness to be absolute in it1 and as ,job1 8though he should slay me1 yet will ,i trust in him20 and as ,jacob1 8,i will not let thee go till thou bless me40 ,but either in outward things1 that have some usefulness in them1 but are not always fittest for our chiefest good2 or in the degrees of spiritual gifts1 and measures of graces1 the ,lord calls us without anxiety to pour out our hearts in them unto him4 ,but withal we would do it with submission to his pleasure1 because he knows best what is best for us4 ,in these1 we are not bound to be confident to receive the particular we ask1 but rather our confidence should pitch upon his good-will and favour1 that he will certainly deny nothing that himself knows is good for us4 ,and so in these we should absolutely cast ourselves without carefulness upon his loving and fatherly providence1 and resign ourselves to him to be disposed of in them as he sees convenient4 ,there is sometimes too much limitation of ,god1 and peremptoriness used with him in such things1 in which his wisdom craves a latitude both in public and private matters1 even as men's affections and interests are engaged4 ,but ordinarily it is attended and followed with shame and disappointment in the end4 ,and there is1 on the other hand1 intolerable remissness and slackness in many1 in pressing even the weightiest petitions of salvation1 mortification1 c4 which certainly ariseth from the diffidence and unbelief of the heart1 and the want of that rooted persuasion1 both of the incomparable necessity and worth of the things themselves1 and of his willingness and engagement to bestow them4 ,the word is doubled here1 8,abba1 ,father10 the ,syriac and ,greek word signifying one thing1 expressing the tender affection and love of ,god towards them that come to him4 8,he that cometh to ,god must believe that he is1 and that he is a rewarder of them that seek him diligently40 ,so he that cometh to ,god must believe that he hath the bowels and compassion of a ,father1 and will be more easily inclined with our importunate cries1 than the fathers of our flesh4 ,he may suffer his children to cry long1 but it is not because he will not hear1 but because he would hear them longer1 and delights to hear their cry oftener4 ,if he delay1 it is his wisdom to appreciate and endear his mercies to us1 and to teach us to press our petitions and sue for an answer4 ,besides1 this is much for our comfort1 that from whomsoever1 and whatsoever corner in the world1 prayers come up to him1 they cannot want acceptance4 ,all languages1 all countries1 all places are sanctified by ,jesus ,christ1 that whosoever calls upon the name of the ,lord1 from the ends of the earth1 shall be saved4 ,and truly it is a sweet meditation to think1 that from the ends of the earth1 the cries of souls are heard2 and that the end is as near heaven as the middle2 and a wilderness as near as a paradise2 that though we understand not one another1 yet we have one loving and living ,father that understands all our meanings4 ,and so the different languages and dialects of the members of this body make no confusion in heaven1 but meet together in his heart and affection1 and are one perfume1 one incense1 sent up from the whole catholic church1 which here is scattered on the earth4 ,o that the ,lord would persuade us to cry this way to our ,father in all our necessities6 ,,fellowship ,,with ,,god ,or1 ,twenty-,eight ,sermons on the ,first ,epistle of ,john1 ,chapters ,i4 and ,,ii4 ,wherein ,the ,true ,ground ,and ,foundation ,of ,attaining ,the ,spiritual ,way ,of ,entertaining ,fellowship ,with ,the ,father ,and ,the ,son1 ,and ,the ,blessed ,condition ,of ,such ,as ,attain ,to ,it1 ,are ,most ,succinctly ,and ,dilucidly ,explained4 ,to ,the ,sincere ,seeker ,after ,fellowship ,with ,god1 ,and ,seriously ,heaven-,ward-,tending ,christian4 ,preface4 ,,dear ,,and ,,well-,,beloved ,,friend1 ,as thou art in thyself a rare jewel1 a most precious stone1 one of a thousand1 yea1 of ten thousand1 being compared with the many thousands of common stones1 ,i mean1 external professors in the visible church1 who rest on a bare name1 and of whom that is verified in every nation1 which our ,saviour saith1 ,matth4 xx4 #af4 8,many are called1 but few are chosen20 and of many of whom that is also too true in every generation1 7and1 oh6 that it were not too manifest in this also17 which ,paul observed in his time1 ,phil4 iii4 #ah1 #ai4 8,for many walk1 of whom ,i have told you often1 and now tell you1 even weeping1 that they are the enemies of the cross of ,christ4 ,whose end is destruction1 whose god is their belly1 and whose glory is in their shame1 who mind earthly things10--and as to ,christ thy ,lord1 most comely 8as the lily among thorns10 being his 8love among the daughters10 ,cant4 ii4 #b4 so also1 thou1 in a special way1 art the dearly beloved and longed for1 the joy and crown1 of every sincere servant of ,christ in the gospel1 ,phil4 iv4 #a4 ,thou art1 if not the only1 yet the chief object of their labours1 their work being either to confirm and strengthen thee in thy way1 that thou mayest so stand fast in the ,lord1 or remove impediments1 make crooked things straight1 and so prepare the way of the ,lord before thee1 or to guide thee by the light of ,god's word in the dark night of temptation and desertion4 ,now1 as we are confident these sermons were preached at first by that blessed1 serious labourer in the work of the ministry1 ,mr4 ,hugh ,binning1 with a special eye to the advancement of sincere seekers after fellowship with ,god1 and seriously heaven-ward-tending ,christians amongst his hearers1 so to whom shall we direct this posthumous1 and alas6 unperfected work1 but to thee1 7,o serious ,christian17 who makest it thy work not only to seek after the knowledge of ,god in ,christ1 in a mere speculative way1 that thou mayest know1 and therein rest1 as if thy work were done1 but also to follow after the enjoyment of that known ,god1 and believed on ,saviour1 and all the promised privileges of grace in this life1 and of eternal glory in the life to come4 ,to thee especially belong these precious soul-ravishing truths delivered in these sermons4 ,two things1 we know1 thou hast determined thy soul unto1 and fixed thine eye on1 as thine aim and mark in thy generation1 viz4 the light of knowledge and the life of practice4 ,as to knowledge1 we are confident that with the apostle ,paul1 #a ,cor4 ii4 #b4 thou hast determined to know nothing but 8,christ1 and him crucified20 and as to practice1 with the said apostle thou prayest1 that thou mayest be sincere and without offence till the day of ,christ1 being filled with the fruits of righteousness1 which are by ,jesus ,christ unto the glory of ,god1 ,phil4 i4 #aj1 #aa2 and that thou mayest be blameless and harmless1 the son of ,god without rebuke in the midst of a crooked and perverse nation1 shining as a light in the world1 ,phil4 ii4 #ae4 ,now in reading these sermons thou shalt perceive1 that to help thee in both these1 hath been the very scope and design of this serious preacher4 ,desirest thou to know ,jesus ,christ the ,lord of life1 either according to his eternal subsistence in the infinite understanding of the ,father1 as ,god1 or as to his appearance in the flesh1 as ,man1 or fitness as ,mediator1 to reconcile thee to ,god his ,father1 both in respect of willingness and ability to save8 ,then here thou shalt behold him delineate to the life4 ,wouldst thou be clearly informed anent7#bbj7 the only true and sure foundation of fellowship with ,god1 the way of entertaining it1 the honour or happiness of it1 and sweet fruits of it1 that fulness of joy that accompanies it8 ,here shalt thou find so clear a light as shall rejoice thy soul4 ,wouldst thou be fortified against the incursions and recursions of sin and ,satan8 ,then come to this magazine1 and be furnished abundantly4 ,desirest thou to have thy soul increased in the love of ,god1 and to see manifest demonstrations of his love in ,christ to thee8 ,oh6 then turn in hither1 and get satisfaction to thy soul's desires4 ,if thou desirest with ,david1 to hate sin with a perfect hatred1 here1 if any where1 thou shalt obtain thy desire4 ,yet let none think that we limit the benefit and usefulness of these sermons to serious ,christians only1 and so by consequence exclude all others from any hope of soul-advantage in reading them4 ,nay1 we declare1 that though it be undeniable1 that ,john did write this epistle with a special respect to the spiritual advantage of serious ,christians1 and that this holy preacher also had this same design1 yet we dare be bold to invite all of what degree soever1 to the serious perusing of them1 assuring them that in so doing they shall not find their labour in vain in the ,lord1 for here are such pregnant demonstrations of a ,deity1 infinite1 eternal1 omnipotent1 incomprehensible1 governing all things by the word of his power1 as may dash the boldness of the most metaphysical1 notional1 or profanely practical atheist1 and with conviction of spirit make him cry out1 as in ,psal4 lxxiii4 #bb4 8,so foolish was ,i and ignorant1 ,i was as a beast before thee60 ,here are such clear discoveries of the vileness of sin1 of its direct opposition to a holy ,god1 and his most holy will1 of its woful soul-damning effects1 as may convince the most profane and stout-hearted carnalist1 and awake him out of his soul-destroying sleep of security and presumption4 ,here are so glorious evidences of ,god's free and inconceivable love to the world1 in ,christ ,jesus the ,son of his love1 as are able to enlighten with the light of consolation1 the sadliest dejected and casten down soul1 under the apprehension of the curse and wrath of ,god due to it for sin1 and raise it up to the hope of mercy in and through so clearly a revealed ,saviour4 ,in a word1 here are to be found convictions for atheists1 piercing rebukes to the profane1 clear instructions to the ignorant1 milk to babes in ,christ1 strong meat for the strong1 strength to the weak1 quickening and reviving for such as faint in the way1 restoratives for such as are in a decay1 reclamations and loud oyeses7#bba7 after backsliders to reveal them1 breasts of consolations for ,zion's mourners1 whether under the first convictions of the law1 and pangs of the new birth1 or under the challenges and compunctions of heart for recidivations and relapses after conversion1 even while they are groaning under the power and burden of the body of death1 ,rom4 vii4 ,and to add no more1 here are most excellent counsels and directions to serious seekers of fellowship with ,god1 to guide them in their way1 and help them forward to the attainment of that fulness of a joy which is to be had in fellowship with the ,father and the ,son4 ,that the ,lord may bless all such to whose hands these sermons shall come1 with blessings suitable to their soul's condition1 especially the serious ,christian1 for whose soul's furtherance and advancement these sermons were first penned1 and now printed1 is the most affectionate desire of1 ,thy servant in the gospel of our dearest ,lord and ,saviour1 ,a4 ,s4 ,sermon ,i4 #a ,john i4 #a4--8,that which was from the beginning1 which we have heard1 which we have seen with our eyes1 which we have looked upon1 and our hands have handled1 of the ,word of life40 ,it is the great qualification of a disciple1 or hearer1 to be attentive and docile1 to be capable of teaching1 and to apply the mind seriously to it4 ,it is much to get the ear of a man4 ,if his ear be gotten1 his mind is the more easily gained4 ,therefore1 those who professed eloquence1 and studied to persuade men to any thing1 used in the entry to fall upon some thing that might stir up the attention of their hearers1 or make them the more inclinable to receive instruction1 or catch their favour or good-will1 which is of great moment to persuasion1 for it is sometimes fit to open the passages of the heart by such means1 that there may be the more easy entry for instruction and persuasion4 ,truly there is something of this art runs here in a divine channel2 as indeed all these rules of human wisdom attain their perfection1 when they meet with a divine ,spirit1 that elevates them to a more transcendent use4 ,happy was that eloquence of ,paul's1 and something like the sweet inspiration of angels1 by which they prevail with the spirits of men4 8,nevertheless1 being crafty1 7saith he17 ,i caught you with guile10 #b ,cor4 xii4 #af4 ,these were pi fraudes17#bbb7 whereby he used to catch poor souls out of the pit1 and pluck them out of the fire2 and he that said1 8,i will make you fishers of men10 taught them to use some holy deceit1 to present some things for the allurement of souls1 and so to surround and enclose them with most weighty and convincing reasons4 ,this beloved apostle1 who leaned upon ,christ's bosom1 and was likely to learn the very secrets of the art of fishing souls1 you see how he goeth about the business4 ,he useth an holy art in this preface4 ,being about to give a recapitulation of the whole gospel1 and to make a short summary of the doctrine of it1 for the more effectual establishment and confirmation of souls already converted1 and for the powerful persuasion of others to embrace it1 he useth all the skill that can be in the entry1 to dispose men's hearts to receive it4 ,like a wise orator1 he labours to make them allentos1 dociles1 et benevolos1 to stir up their attention1 to conciliate their affection1 and so to make them docile and easily teachable4 ,he stirs up attention1 when he shows that he is not to speak about trifling1 light matters1 or low things1 or things that do not concern them1 but concerning the greatest1 most concerning1 and important things to them1 even the ,word of life1 in which all their life was wrapt up1 which1 though it was ancient in itself1 yet withal it was a new thing to the world1 and so for all respects deserved to be taken serious notice of4 ,then he conciliates their benevolence and good will1 by showing his own good affection towards them1 and his great design in it1 that it was only for their good and salvation2 that he had nothing else before him1 but to have them partakers with himself1 in that same happiness4 ,he had found a jewel1 and he hides it not1 but proclaims it1 that all men may have fellowship with him1 and that is1 with ,god1 and that cannot but bring in full joy to the heart4 ,now a soul being made thus attentive1 and willing to hear1 it is the best disposition that makes them most capable of being taught4 ,if those two stays were come over1--the careless regard that is in men's hearts towards the gospel1 and the suspicious thoughts and prejudices against the ambassadors of it1--then what would hinder to believe it8 ,the great miseries of men are1 inconsideration and misapprehension4 ,either men are so noised with other things continually buzzing in their ears1 and their hearts so possessed with the clamours of their lusts1 and the cries of the things of this world1 that they have no leisure so much as to hearken patiently to this blessed sound1 or to apprehend seriously what weight and moment lies in it1 and so the most part of men cannot give that earnest and deep attention that is necessarily required for this divine teaching1 or else there are many mistakes and misconceptions of the gospel1 which sometimes arise to that height of reasoning against ,god and prejudices against them that carry this message1 which usually are joined together1 7and these stop the ears of men against the wisest and most powerful enchantment of preaching17 that it gains not much ground on them4 ,o6 that ye would once listen to the gospel4 ,hearken and incline your ears unto me1 is the ,lord's first great request1 and if once you do but seriously apply your minds and hearts to see what is held out unto you1 and to prove what good is in it certainly these sure and everlasting mercies will mercifully and sweetly catch you with guile1 and deceive you 7if ,i may say so7 to your eternal advantage4 ,wisdom1 the ,father's wisdom1 begs but an equal hearing of you4 ,let her have but a patient hearing1 and a silent impartial judgment of the heart1 and she will carry it off from all that suit7#bbc7 you4 ,it is lamentable that the voice of ,god should be out cried by men's continual uninterrupted flood of business1 that fills the heart with a continual noise1 and keeps men in such a constant hurry and distemper that they can give time and patience to nothing else4 ,and this is only the advantage the world and the lusts of it have1 for if they come once under a sober and serious examination1 and the other party1 that is1 ,jesus ,christ and the word of life1 might have the liberty to be heard in the inward retired thoughts of the heart1 it would soon be found how unequal they are1 and that all their efficacy consists in our ignorance1 and their strength in our weakness4 ,certainly ,christ would carry it1 to the conviction of all that is in the soul4 ,i beseech you let us give him this attention4 ,he that answers a tale before he hears it1 it is a folly and weakness to him4 ,a folly certainly it is to give this gospel a repulse before ye hear it4 ,it promiseth life and immortality1 which nothing else doth4 ,and you entertain other things upon lower promises and expectations1 even after frequent experiences of their deceitfulness4 ,what a madness then is it to hear this promise of life in ,christ so often beaten upon you1 and yet never so much as to put him to the proof of it1 and to put him off continually who knocks at your hearts1 before you will consider attentively1 who it is that thus importunes you6 ,o my beloved1 that you would hear him to ,amen4 ,let him speak freely to your hearts1 and commune with them in the night on your beds1 in your greatest retirement from other things1 that you may not be disturbed by the noise of your lusts and business1 and ,i persuade myself1 you who have now least mind of this life1 and joy in ,god1 should find it1 and find it in him4 ,but to cut off all convictions and persuasions at first1 and to set such a guard at your minds to provide that nothing of that kind come in1 or else that it be cast out as an enemy1 this is unequal1 ignorant1 and unreasonable dealing1 which you alone will repent of1 it may be too late1 when past remedy4 ,he propounds that which he is to speak in the fittest way1 for the commendation of it to their hearts1 and oh6 how vast a difference betwixt this1 and the ordinary subject of men's discourses4 ,our ears are filled continually with reports1 and it is the usual way of men to delight to hear1 and to report even those things that are not so delightful in themselves4 ,and truly there are not many occurrences in the world 7suppose you had a diurnal of affairs of all men every week7 that can give any solid refreshment to the heart1 except in the holy meditation of the vanity1 vexation1 and inconstancy that ,god hath subjected all those things unto4 ,but it is sad that ,christians1 who have so noble and divine1 so pleasant and profitable things to speak upon one to another1 are notwithstanding as much subject to that ,athenian disease1 to be itching after new things continually1 and to spend our time this way1 to report1 and to hear news4 ,and1 alas6 what are those things that are tossed up and down continually1 but the follies1 weaknesses1 impotencies and wickedness1 ambition and avarice of men1 the iniquity and impiety of the world that lies in wickedness8 ,and is there any thing in this1 either pleasant or profitable1 that we should delight to entertain our own thoughts1 and others' ears with them8 ,but the subject that is here entreated of1 is of another nature4 ,nothing in itself so excellent1 nothing to us so convenient4 ,that which was from the beginning1 of the ,word of life1 we declare unto you4 ,o how pleasant and sweet a voice is that which sounds from heaven1 be those confused noises7#bbd7 are1 that arise from the earth6 ,this is a message that is come from heaven1 with him that came down from it4 ,and indeed that is the airth7#bbe7 from whence good news hath come4 ,since the first curse was pronounced upon the earth1 the earth hath brought forth nothing but thorns and briars of contention1 strife1 sorrow1 and vexation4 ,only from above hath this message been sent to renew the world again1 and recreate it1 as it were4 ,there are four properties by which this infinitely surpasses all other things that can be told you4 ,for itself it is most excellent2 for its endurance it is most ancient1 and to us it is most profitable1 and both in itself1 and to us1 it is most certain1 and by these the apostle labours to prepare their hearts to serious attention4 ,for the excellency of the subject that he is to declare1--it is incomparable1 for it is no less than that ,jewel that is hid in the mine of the scriptures1 which he1 as it were1 digs up1 and shows and offers unto them1--that ,jewel 7,i say7 which when a man hath found1 he may sell all to buy it1--that ,jewel1 more precious than the most precious desires and delights of men1 even ,jesus ,christ1 the substantial ,word of life1 who is the substance of all the shadows of the ,old ,testament1 the end of that ministry1 the accomplishment of the promises1 and the very life of all religion1 without which there is nothing more vain and empty4 ,it is true1 the gospel is the word of life1 and holds out salvation to poor sinners1 but yet it is ,christ that is the life of that word1 not only as touching the efficacy and power of it1 but as touching the efficacy of it1 for the gospel is a word of life only1 because it speaks of him who is the life and the light of men4 ,it is but a report of the true life1 as ,john said1 8,i am not that light1 but am sent to bear witness of that light10 ,john i4 #h4 ,so the gospel1 though it be called 8the power of ,god to salvation10 7,rom4 i4 #af47 and 8the savour of life10 and 8the gospel of salvation10 7,eph4 i4 #ac47 yet it is not that true life1 but only a testimony and declaration of it4 ,it hath not life and immortality in itself1 but only the bringing of those to light1 and to the knowledge of men1 #b ,tim4 i4 #aj4 ,it is a discovery where these treasures are lying1 for the searching and finding4 ,to speak of this ,word of life1 ,jesus ,christ1 according to his eternal subsistence in the infinite understanding of the ,father1 would certainly require a divine spirit1 more elevated above the ordinary sphere of men1 and separate from that earthliness and impurity that makes us incapable of seeing that holy and pure ,majesty4 ,angels were but low messengers for this4 ,for how can they express to us what they cannot conceive themselves1 and therefore wonder at the mystery of it8 ,i confess1 the best way of speaking of these things1 which so infinitely surpass created capacities1 were to sit down in silence1 and wonder at them1 and withal to taste such a sweetness1 in the immense greatness and infinite mysteriousness of what we believe1 as might ravish the soul more1 after that which is unknown1 than all the perfections of the world known and seen to the bottom can do4 ,this doctrine of the holy ,trinity hath been propagated from the beginning of the world1 even among the heathens1 and derived by tradition from the first fathers1 or the ,hebrews1 to neighbour nations2 and therefore they speak many divine things of that infinite1 supreme ,being1 who is the foundation of the whole creation1 and that he created all things by his most divine ,word1 and that his blessed ,spirit is the union and bond of both1 and of all things besides4 ,it is known what mysteries the ,pythagoreans7#bbf7 apprehended in the number of three1 what perfection they imagined to be in it1 so much was let out1 as might either make them without excuse1 or prepare the world to receive readily the light1 when it should be clearly revealed4 ,it is commonly held forth1 that this eternal ,word is the birth of the infinite understanding of ,god1 reflecting upon his own most absolute and perfect ,being1 which is illustrated by some poor comparison to us creatures1 who form in our minds in the understanding of any thing1 an inward word or image of the object some representation and similitude of that we understand4 ,and this is more perfect than any external vocal expression can be4 ,so we have a weak and finite conception of the acting of that infinite wisdom of ,god1 by which he knows himself1 that there results1 as it were1 upon it1 the perfect substantial image1 and the express character of the divine essence1 and therefore is the ,son of ,god called 8the ,word0 which was with ,god1 and 8the ,wisdom0 of the ,father1 because he is1 as it were1 the very birth of his understanding and not only the image of his own essence but the idea1 in which he conceived1 and by which he created the visible world4 ,then we use to conceive the ,holy ,ghost as the production of his blessed will1 whereby he loves1 delights and hath complacency in his own all sufficient1 all blessed ,being1 which he himself alone perfectly comprehends1 by his infinite understanding1 and therefore called1 8the ,spirit10 a word borrowed from resemblance to poor creatures1 who have many impulses1 and inclinations to several things1 and are carried to motion and action1 rather from that part which is invisible in them1 the subtilest part1 therefore called spirits4 ,so the ,lord applies his almighty power1 and exerciseth his infinite wisdom according to the pleasure and determination of his will1 for that seems to be the immediate principle of working4 ,therefore there is mention made of the ,spirit1 in the creation of the world4 ,he sent out his ,spirit1 and they were created1 ,psal4 civ4 #cj4 ,these are the weak and low attempts of men to reach the height of that unsearchable mystery4 ,such conjectures we have of this word of ,god1 and his eternal generation1 as if trees could take upon them to understand the nature of beasts1 or as if beasts would presume to give an account of the spirit that acts in men4 ,certainly the distance is infinitely greater between ,god and us and he must needs behold greater vanity1 folly1 and darkness1 in our clearest apprehensions of his majesty than we could find in the reasonings and conceptions of beasts about our nature4 ,when our own conception in the womb is such a mystery1 as made ,david to say1 ,o how wonderfully am ,i made1 and fearfully6 he saw a curious art and wisdom in it that he could not understand1 and he believed an infinite power he could not conceive1 which surprised his soul with such unexpected matter of wonder1 as made him fear and tremble at the thought of it1--,i say1 when the generation of a poor creature hath so much depth of wisdom in it1 how canst thou think to understand that everlasting wonder of angels1 the birth and conception of that eternal wisdom of ,god8 ,and if thou canst not understand from whence the wind comes1 and whither it goes1 or how thine own spirits beat in thy veins1 what is the production of them1 and what their motions1 how can we then conceive the procession of the holy ,ghost1 8which eye hath not seen1 nor ear heard1 nor hath it entered into the heart of man to consider it80 ,sermon ,,ii4 #a ,john i4 #a4--8,that which was from the beginning10 c4 ,things are commended sometimes1 because they are ancient1 especially doctrines in religion1 because truth is before error1 and falsehood is but an aberration from truth and therefore there is so much plea and contention among men1 about antiquity1 as if it were the sufficient rule of verity4 ,but the abuse is1 that men go not far enough backward in the steps of antiquity1 that is1 to the most ancient rule1 and profession1 and practice of truth in scripture1 to ,christ and his apostles1 but halt in their grandfathers' tombs4 ,but sometimes things are commended1 because new4 ,the nature of man being inclined to change and variety1 and ready to surfeit and loath accustomed things1 even as the stomach finds appetite for new and unusual diets1 so the mind of man hath a secret longing after new doctrines and things4 ,now we have both these combined together in this subject1 which makes it the more excellent and wonderful1--antiquity1 and novelty1 for antiquity1 it is that which was from the beginning1 and which was with the ,father1 and that is before all antiquity1 even from eternity1 not only from the beginning of time1 but before all time1 before all imaginable beginnings4 ,he1 of whom he speaks1 ,christ ,jesus1 the ,father's ,word1 was with the ,father from the beginning1 with the ,ancient of days who infinitely and unmeasurably antedates all antiquity1 to whose endurance all antiquity that is renowned among men1 is but novelty1 to whom the world is but as of six days standing1 or but as of yesterday1 if we consider that infinite1 beginningless1 immeasurable endurance of ,god1 before this world1 what a boddom7#bbg7 or clew is that1 that can never be untwined by the imaginations of men and angels6 ,to all eternity they should never unwind it and come to the end of that thread of the age of the ,father and the ,son1 who possessed one another before the hills were1 and before the foundations of the mountains4 ,this is it that maketh religion the richest and most transcendent subject in the world1 that it presents us with a twofold eternity1 and environs the soul before and behind with an eternity without beginning1 only proper to ,god1 and an eternity without and communicated to angels and men from ,god4 ,that which was from the beginning1 and before all beginning1 either real or imagined1 how much moment and weight is in that1 to persuade a soul1 and compose it1 beyond all the specious and painted appearances of the world6 ,to consider that such a ,saviour is holden out unto us1 to come unto1 and lean upon1 that is the ,rock of ages1 upon whose word this huge frame is bottomed1 and stands firm1--one who infinitely exceeds and prevents all things visible or invisible1 all their mutations and changes1--one who was possessed of the ,father1 as his delights1 before the foundation of the world1 and so most likely to reconcile him to us1 and prevail with him1 yea1 most certainly1 they must have one will1 and one delight1 who were undivided from all eternity1 and they then rejoicing in the habitable parts of the earth1 taking complacency in their own thoughts of peace and good will they had towards us1 afterwards to break forth4 ,and if both delighted in their very projects and plots upon the business1 what may we think the accomplishment of the whole design will add1 if it were possible to superadd to their delight8 ,i would have you upon this1 to gather two considerations1 for your edification4 ,one1 to think what an incomparably excellent ,saviour we have1 one with ,god1 equal to him1 yea1 one with him from all eternity1 and so how strong a foundation there is for faith and confidence1 what a ,rock to establish a tossed soul upon4 ,man's misery and curse being for all eternity1 there is ,one to deliver from that1 who was from all eternity4 ,and who could purchase unto us such absolute blessedness throughout all eternity1 who was not himself from all eternity8 ,what marvellous congruity and beauty is in the ways of ,god8 ,how is all fitted and framed by infinite wisdom1 to the end that we may have strong consolation8 ,do you not see the infinite evil and heinousness of sin1 in the giving of such a precious ransom for it8 ,o how is the black visage of sin portrayed in the beauty and glory of the ,mediator's person8 ,how is it painted1 even to horror1 in his death8 ,again1 what divinity and worth is put upon the immortal soul of man1 that is but of yesterday1 since the beginning1 when he that was the delight of ,god1 before all beginning1 is weighed in the balance1 as it were with it1 and no other thing found sufficient for exchange and compensation1 that the soul may be redeemed8 ,and doth not this answer all the jealousies and suspicious thoughts1 and fearful apprehensions1 arising from the consideration of our own weakness and infirmity1 when such an ,one is offered1 as is able to save to the utmost8 ,then ,i would desire you may believe1 that the ,father is as well minded to the salvation of sinners1 as the ,son1 for they were sweet company together from all eternity1 and1 as it were1 contrived this plot and design between them1 to save and redeem mankind4 ,some entertain harsher thoughts of the ,father1 as if ,christ were more accessible1 and exorable4 ,but the truth is1 he hath given his ,son this command1 and therefore he professed1 that it was not so much his will1 as his ,father's1 he was about4 ,therefore correct your apprehensions1 do not stand aback from the ,father1 as it were till you have prevailed with ,christ4 ,no1 that is not the way4 ,come in your first address to the ,father1 in the ,son1 for so he wills you1 not because he must be overcome by his ,son's persuasion but because he would have his love to run in that channel through ,christ to us4 ,and indeed our ,saviour was much in holding out the love of the ,father1 and laboured to persuade the world of it4 ,withal1 ,i wish you to consider whom ye neglect and despise who hear this gospel duly1 and the ,word of life holden out unto you and yet suffer not your hearts to be moved1 or stirred after him4 ,alas1 my beloved1 to forsake so great a mercy1 as the eternal ,word of life as the infinite ,wisdom of the ,father1 and to let the offer of this every day run by us1 and never to find leisure and vacancy from the multitude of businesses and throng of the thoughts and lusts of the world1 never to start so far backward1 as to look beyond this world1 to ,god1 and his ,son ,jesus ,christ1 never to mind seriously either him that was before all things visible1 or our own souls1 that must survive and outlive all this visible frame4 ,this1 ,i say1 is the great misery and condemnation of the world1 that this eternal ,light hath shined1 and you love your own darkness better4 ,but be persuaded that one day ye will think one offer of this ,word of life better than life--better1 infinitely better than the most absolute life that the attendance and concurrence of all the creatures could yield you4 ,o then that ye would incline your ears and hearts to this that is declared unto you to receive this ,word of life that was from the beginning1 and ye may be persuaded ye shall enjoy a blessedness without end6 ,but here is withal a newness in this subject1 which both increases admiration and may the more engage our affection4 ,for 8the life was manifested0 saith he1 ver4 #b1 and he is such a ,word of life as though he was invisible and untouchable from the beginning1 yet he was lately clothed with flesh that made him both visible and capable of being handled4 ,now truly these are the two poles about which the mystery1 glory and wonder of ,christianity turns1--the antiquity of his real existence as ,god1 and the lateness or novelty of his appearance in the flesh as man1--nothing so old1 for he hath the infinite forestart of the oldest and most ancient creatures4 ,take those angels1 the sons of ,god1 who sung together in the first morning of the creation yet their generation can soon be told1 and their years numbered4 ,it is easy to calculate all antiquity1 and we should not reach six thousand years1 when it is taken at the largest measure4 ,and what are six thousand years in his sight1 but as six days when they are past8 ,and if we would run backward1 as far before that point of beginning1 and calculate other six thousand1 yet we are never a jot nearer the age of the ,son of ,god4 ,suppose a mountain of sand as big as the earth1 and an angel to take from it one grain in every year1 your imagination would weary itself1 ere ye reckoned in what space this mountain should be diminished1 or removed4 ,it would certainly trouble the arithmetic of the wisest mathematician4 ,now imagine as many years or ages of years to have run out before the world took its beginning1 as the years in which the angel would exhaust this mountain1 yet we have not come a whit nearer the endurance of our ,lord and ,saviour1 whose ,being is like a circle1 without beginning or end4 8,behold he is great and we know him not1 and the number of his years cannot be searched out108 ,job xxxvi4 #bf4 ,and who can tell his generation8 ,the age of this ,word is such a labyrinth1 with innumerable turnings and windings in it1 as will always lead them round that enter in it4 ,and so they are1 after the longest progress and search1 but just where they were1 always beginning1 and never coming nearer the beginning of his duration1 because it is the beginning of all things that hath a beginning but hath none itself4 ,now he that was thus blessed from everlasting1 who dwelt in inaccessible light and glory1 which no man hath seen1 nor can see1 infinitely removed from all human capacities and senses1--he1 ,i say begins to be manifested in the fulness of time4 ,and to make himself visible1 he takes on our flesh1--and all for this purpose1 that he who was the substantial life in himself1 and the eternal life1 in an essential and necessary way1 might become life to poor dead sinners1 and communicate to them eternal life4 ,and truly it was no wonder that all ages were in the expectation of this from the beginning of the world since it was first promised1--that the inhabitants of heaven were in a longing expectation to see and look into this mystery1 for there is something in it more wonderful than the creation of this huge frame of heaven and earth1 ,god's footstool6 ,the thunder1 how glorious and terrible a voice6 ,in a word1 the being1 the beauty the harmony1 and proportion of this huge frame1 is but a visible appearance of the invisible ,god4 ,but in taking on our flesh1 the ,word is more wonderfully manifested1 and made visible1 for1 in the first1 the ,creator made creatures to start out of nothing at his command1 but in this1 the ,creator is made a creature4 ,he once gave a beginning of being to things that were not4 ,being before all beginning himself1 he now takes a beginning1 and becomes flesh1 that he was not4 ,and what is it in which he was manifested8 ,is it the spiritual nature of angels8 ,but though that far excel ours yet it is no manifestation of him to us1 for he should still be as unknown as ever4 ,is it in the glory1 perfection1 and power of the visible world1 as in the sun1 and lights of heaven8 ,but though that have more show of glory than the flesh of man1 yet it makes not much to our comfort1--there would not be so much consolation in that manifestation4 ,therefore1 ,o how wisely and wonderfully is it contrived1 for the good of lost man that the ,son of ,god shall be made of a woman1 that the ,father of spirits shall be manifested in the lowest habit of our flesh1 and the lower and baser that be in which he appears1 the higher the mystery is and the richer the comfort is4 ,suppose the manifestation of glory should not be so great1 yet the manifestation of love is so much the greater4 ,and this is the great design1 8,god so loved the world0 c4 ,john iii4 ,nay1 ,i may say1 even the glory of the only begotten ,son of ,god was the more visibly manifested1 that he appeared in so low and unequal a shape4 ,for power to show itself in weakness1 for glory to appear in baseness1 for divinity to kythe7#bbh7 in humanity1 and such glorious rays to break forth from under such a dark cloud1 this was greater glory1 and more majesty1 than if he had only showed himself in the perfection of the creatures4 ,now it is easy to distinguish the vail from that it covers1--to separate infirmity from divinity4 ,but then it had been more difficult1 if his outward appearance had been so glorious1 to give unto ,god what was ,god's1 and to give the creatures what was the creatures'4 ,the more near his outward shape had been to his divine nature1 the less able had we been to see the glory of his divinity through it4 ,now1 my beloved1 when both these are laid together1 the ancientness of our ,saviour1 and withal the newness of his appearance in the flesh by which he hath come so near us1 and1 as it were1 brought his own ,majesty within our sphere1 to be apprehended by us1--and for no other end but to make life and immortality to shine forth as beams from him1 to the quickening of dead souls1--,o how should this conjunction endear him to us6 ,that the everlasting ,father should become a child for us1 that is one wonder4 ,the next wonder is1 that we who are enemies should be made the children of ,god by him4 ,when the dark and obscure prophesying of this1--when the twilight of ,jewish types and shadows did create so much joy in the hearts of believers1 insomuch that they longed for and rejoiced to see afar off that day1--when such a dark representation of this ,word of life1 was the very life of the godly in the world for four thousand years1--,o how much is the cause of joy increased1 by the rising of the ,sun of righteousness himself1 and his appearing in the very darkest night of superstition and idolatry that ever was over the world6 ,when the true ,life hath risen himself1 and brought to open light that life that was obscurely couched up in prophecies and ceremonies1 as hid under so many clouds4 ,o then1 let us open our hearts to him1 and then entertain these new and fresh tidings with new delights4 ,though these be now more than sixteen hundred years old1 yet they are still recent to a believing heart4 ,there is an everlasting spring in them1 that sends out every day fresh consolation to souls1 as refreshing as the first day this spring was opened4 ,this is the new wine that never grows old1 nay1 it is rather every generation renewed1 with the accession of some new manifestation of the love of ,god4 ,christ's incarnation was the first manifestation of the ,son1 the very morning of light and life1 the dayspring visiting the world that was buried in an hellish darkness of heathen idolatry1 and even the church of ,god1 in the grave of superstition and corruption of doctrine and manners4 ,then did that ,sun of righteousness first set up his head above the horizon4 ,but it is but one day still4 ,he hath been but coming by degrees to the meridian and 8shining more and more to the perfect day40 ,that ,sun hath not set since1 but made a course1 and gone round about the world1 in the preaching of the gospel1 and brought life and light about1 by succession1 from one nation to another1 and one generation to another4 ,and therefore we ought to entertain it this day with acclamations and jubilation of heart1 as the people that lie under the north do welcome the sun when it comes once a year to them4 8,after that the kindness and love of ,god our ,saviour toward man appeared10 ,tit4 iii4 #d1 1 his kindly and affectionate love to mankind4 ,that is it that shines so brightly4 ,the beams of grace and love to men1 are the rays that are scattered from this ,sun of righteousness4 ,o the hardness of men's hearts1 the impenetrable obstinacy of man1 that this cannot melt or pierce6 ,how damnable and miserable a case are they into who can neither be persuaded with the eternity of this subject1 to adore it1 nor moved with the late appearance of the love of ,god to the world1 in sending of his ,son--whom neither ,christ's majesty nor his humility can draw6 ,certainly this makes sinners under the gospel in a more deplorable condition than ,sodom1 because if he had not come1 they had not had such sin1 but now it is without excuse1 c4 ,sermon ,,iii4 #a ,john i4 #ac4--8,that which we have heard and seen of the ,word of life1 declare we unto you10 c4 ,things that are excellent in themselves will be loved for themselves2 but they become the more suitable object of affection1 if they have withal some suitableness and conveniency to us4 ,yet neither the excellency nor conveniency of the object is sufficient to engage the heart1 if there be not something in the mind too1 suitable to the object2 that is1 the apprehension of that reality and good that is in it4 ,for1 as there is a certainty in the object1 that makes it a real1 not imaginary thing1 so there must be a certainty in the subject1 whereby the thing is apprehended to be true1 good1 and excellent1 and then the object of affection is completed4 ,some things there are in nature1 excellent in themselves1 but they rather beget admiration than affection1 because they are not suitable to our necessities4 ,other things of a more ordinary purchase have some conveniency to supply our wants1 and though they be less worth in their own nature than precious stones and such like1 yet they are more desired4 ,but there is this lamentable disproportion betwixt our apprehensions and the things themselves1 which is the ground of much disappointment1 and so of vexation4 ,the things of this world having nothing of that solid excellency1 or true worth1 and conveniency to our souls nothing suitable to our immortal spirits1 but being empty vain shadows1 and windy husks1 instead of substantial true food1 yet there are high apprehensions1 and big conceits of them1 which is a kind of monstrous production1 or empty swelling of the mind1 which because it hath no bottom of solidity1 it will fail and vanish4 ,again1 take a view of spiritual things1 holden out in the gospel1 and there is as incongruous and unproportioned carriage of our hearts toward them4 ,they have a certainty and reality and subsistence in themselves1 they alone are excellent1 and suitable to our spirits4 ,notwithstanding1 the mind of man is most hugely misshapen towards them by unbelief1 and hath nothing in his apprehension suitable to the things themselves4 ,they are represented as far below in the true worth1 as things temporal above their just value1 and therefore men are not enamoured with them1 souls are not ravished after that beauty that is in them4 ,now the end of these words read is1 to reform this irregular1 disorderly posture of our minds1 to hold out to you things truly excellent1 and exceedingly convenient1--things good and profitable1 in the most superlative degree1 in the highest rank that your imaginations can suppose1 and then to persuade you1 that you are not deceived with vain words1 or fair promises1 but that there is a certain truth1 and an infallible reality in them1 that you being ascertained in your souls1 according to the certainty of the thing presented1 you may then freely1 without any reserve1 give your hearts to love1 embrace1 and follow them4 ,o that there might be such a meeting between your hearts and this eternal ,life1 that as he hath come near to us1 to be suitable to us1 your apprehensions might draw near to be suitable to him1 and by this means1 your souls might meet immediately with that ,word of life1 and have that constant fellowship with him that is spoken of verse #c6 ,so your joy should be full1--for joy is but the full peace of the desires4 ,fill up all the wants of the heart1 and then it is full of joy4 ,and so1 when such a satisfying object is pitched on1 as doth exactly correspond1 and answer the inward apprehensions of the mind1 then there is no more room in the heart for any other thing1--as if two superficies were exactly plain and smooth1 they could join so closely together1 that no air could come between them1 and then they could hardly be pulled asunder4 ,we spoke something of the excellency of that 8,word of life0 in himself1 and it is but little that is said1 when all is said1 in respect of that which he truly is4 ,but ,i fear we speak1 and ye hear more of these things1 than either of us lively and affectionately apprehend1 or lay up in our hearts ,i fear1 that as we say less than is1 so more than we think1 ,i mean1 seriously think upon4 ,but we shall proceed4 ,such an everlasting glorious person1 though he have life in himself1 though he be never so excellent as 8the ,son of ,god10 yet what is that to us8 ,it seems he is never a whit nearer us1 or not more suitable to restore us1 than the very ,majesty that we offended4 ,how far is he without our sight1 and without our comprehension8 ,he is high as heaven1 who shall ascend to bring down that eternal ,life to us8 ,but stay and consider that he is not only so glorious in himself1 but so gracious to us1 he is not only invisible1 as ,god1 but manifested to our senses1 as man3 not only hath life in himself1 but is an everlasting spring of life to us2 not only hath his throne in heaven with his ,father1 but hath come down to the world1 to bring that eternal life near us even in our mouths and hearts1--to preach it1 to purchase it1 to seal it1 and to bestow it1 and the life was manifested1--the life1 and that eternal life1 words of force1 that have some emphasis in them4 ,the life is much1 that eternal life is more1 and yet these had been little to us1 if not manifested to us4 ,life might have remained hid in ,god1 eternal life might have resided in ,christ1 the fountain1 for all eternity1 and nothing diminished of their happiness if these had never sprung out and vented themselves4 ,if that life that was with the ,father from the beginning had never come down from the ,father1 we would have missed it1 not they1 we alone had been miserable by it4 ,well then1 there is a manifestation of life in ,christ's low descent to death1 there is a manifestation of the riches of love and grace in the poverty and emptiness of our ,saviour1 and thus he is suited to us and our necessities every way fitly correspondent4 ,and now it is not only1 8as the ,father hath life in himself1 so the ,son hath life in himself10 but there is a derivation of that life to man4 ,that donation of life to the ,son1 ,john v4 #bf1 was not so much for any need he had of it1 as by him to bestow it on us1 that it might be1 8,as the living ,father hath sent me1 and ,i live by the ,father1 so he that eats me1 even he shall live by me10 ,john vi4 #eg4 ,as parents that retain affection to their children1 albeit they have committed great injuries1 for which they are driven out of their houses1 yet they will1 as it were1 underhand bestow upon them1 and exercise that same love in a covered way1 by a third person1 by giving to them1 to impart to their children4 ,notwithstanding this halts too much1 for our ,father dissembles not his love1 but proclaims it in sending his ,son1 not doth ,christ hide it1 but declares1 that he is instructed with sufficient furniture7#bbi7 for eternal life1 that himself is the bread of life sent from heaven1 that whosoever receiveth it with delight1 and ponders1 and meditates on it in the heart1 and so digests it in their souls1 they shall find a quickening1 quieting1 comforting1 and strengthening virtue in him4 ,nay1 there is a strait connection between his life and ours1 8because ,i live1 ye shall live also20 as if he could no more want us1 than his ,father can want him1 7,john xiv4 #ai47 and as if he could be no more happy without us1 than his ,father without him4 ,and whence is it come to pass1 but from his manifestation for this very end and purpose8 ,how should such strange logic hold8 ,whence such a because1 if this had not been all his errand into the world1 for which his ,father dispensed to want him as it were1 and he did likewise condescend to leave his ,father for a season8 ,and now this being the business he came about1 it is strange he appeared in so unsuitable and unlikely a form1 in weakness1 poverty1 misery1 ignominy1 and all the infirmities of our flesh which seemed rather contrary to his design1 and to indispose him for giving life to others whose life was a continued death in the eyes of men4 ,and the last act of the scene seems to blow up the whole design of quickening dead sinners1 when he who was designed ,captain of salvation1 is killed himself4 ,for if he save not himself1 how should he save others8 ,and yet behold the infinite wisdom1 power1 and grace of ,god1 working under ground1 giving life to the dead by the death of life itself1 saving those that are lost by one that lost himself1 overcoming the world by weakness1 conquering ,satan by suffering1 triumphing over death by crying4 ,like that renowned king of the ,lacedemonians1 who1 when he heard of an oracle1 that if the general were saved alive1 the army could not be victorious1 changed his habit1 and went among the camp of his enemies1 and fought valiantly till he was killed1 whom when the armies of the enemies understood to be the king and general1 they presently lost their hearts1 and retired and fled47#bcj7 ,so our ,saviour1 and captain of our salvation1 hath offered himself once for all1 and by being killed hath purchased life to all that believe in his death1 and that eternal life4 ,therefore1 he is not only the ,word of life in himself1 and that eternal life in an essential manner1 but he alone 8hath the words of eternal life1 and is the alone fountain of life to us40 ,now for the certainty of this manifestation of the ,word of life in our flesh1 both that he was man1 and that he was more than a man1 even ,god1 this1 ,i say we have the greatest evidence of that the world can afford1 next to our own seeing and handling4 ,to begin with the testimony set down here1 of those who were ear and eye witnesses of all1 which1 if they be men of credit1 cannot but make a great impression of faith upon others4 ,consider who the apostles were1 men of great simplicity1 whose education was so mean1 and expectations in the world so low that they could not be supposed to conspire together to a falsehood1 and especially when there was no worldly inducement leading them thereto1 but rather all things persuading to the contrary4 ,their very adversaries could never object any thing against them1 but want of learning1 and simplicity which are furthest from the suspicion of deceitfulness4 ,now how were it possible1 think you1 that so many thousands every where1 should have received this new doctrine1 so unsuitable to human reason1 from their mouths1 if they had not persuaded them that themselves were eye witnesses of all these miracles that he did1 to confirm his doctrine1 and that this testimony had been above all imaginable exception8 ,yea1 so evident was it in matter of fact1 that both enemies themselves confessed1 the ,jews and ,gentiles that persecuted that way1 were constrained1 through the evidence of the truth1 to acknowledge1 that such mighty works showed forth themselves in him1 though they out of malice imputed it to ridiculous and blasphemous causes4 ,and besides1 the apostle used to provoke7#bca7 to the very testimony of five hundred1 who had seen ,jesus rise from death1 which is not the custom of liars1 neither is it possible for so many1 as it were1 of purpose1 to conspire to such an untruth1 as had so many miseries and calamities following on the profession of it1 #a ,cor4 xv4 #f4 ,but what say they8 ,that which we have heard of1 not only from the prophets1 who have witnessed of him from the beginning1 and do all conspire together to give a testimony that he is the ,saviour of the world1 but from ,john1 who was his messenger1 immediately sent before his face1 and whom all men1 even ,christ's enemies1 acknowledged to be a prophet1 and therefore his visible pointing out the ,lamb of ,god1 his declaring how near he was1 and preferring of him infinitely before himself1 who had so much authority himself1 7and so likely to have spoken the truth1 being misled with no ambition or affectation of honour17 his instituting a new ordinance1 plainly pointing out the ,messiah at the doors1 and publishing constantly that voice1 8the kingdom of heaven is at hand10--these we1 and all the people have heard1--and heard1 not with indignation1 but with reverence and respect4 ,but above all1 we heard himself1 the true prophet and sweet preacher of ,israel1 since the first day he began to open his mouth in the ministry of the gospel1 we have with attentive ears1 and earnest hearts1 received all from his mouth1 and laid up these golden sayings in our hearts4 ,he did not constrain them to abide with him1 but there was a secret power that went from him1 that chained them to him inevitably1 8,lord1 whither shall we go from thee1 for thou hast the words of eternal life80 ,o6 that was an attractive virtue1 a powerful conserving virtue1 that went out of his mouth4 ,we heard him1 say they1 and we never heard any speak like him1 not so much for the pomp and majesty of his style1 for he came low1 sitting on an ass1 and was as condescending in his manner of speech as in his other behaviour1 but because 8he taught with authority40 ,there was a divine virtue in his preaching4 ,some sparkles of a divine ,spirit and power in his discourses broke out from under the plainness and simplicity of it1 and made our souls truly to apprehend of him what was sacrilegiously attributed in flattery to a man 8the voice of ,god1 and not of man40 ,we heard him so many years speak familiarly to us1 and with us1 by which we were certainly persuaded he was a true man and then we heard him in his speeches open the hidden mysteries of the kingdom of heaven1 revealing the will of the ,father1 which no man could know1 but he that was with the ,father1 and came down from him4 ,we heard him unfolding all these shadows and coverings of the ,old ,testament1 expounding ,moses and the prophets1 taking off the veil1 and uncovering the ark and oracles and 8how did our hearts burn within us1 while he talked with us and opened to us the scriptures80 ,we heard him daily in the synagogues expound the scriptures1 whereof himself was the living commentary4 ,when he read them1 we saw the true exposition before our eyes4 ,now1 my beloved1 you may be admitted to hear him too for the sum of the living words that came from the 8,word of life0 are written4 ,his sermons are abridged in the evangelists1 that you may read them and when you read them1 think within yourself1 that you hear his holy mouth speak them4 ,set yourselves as amongst his disciples that so ye may believe1 and believing1 may have eternal life1 for this end are they written1 ,john xx4 #cj1 #ca4 ,sermon ,,iv4 #a ,john i4 #a1 #b4--8,which we have heard and seen10 c4 ,there is a gradation of certainty here4 ,hearing himself speak1 is more than hearing by report1 but an eye-witness is better that ten ear witnesses1 and handling adds a third assurance1 for the sense of touching gives the last and greatest evidence of truth4 ,it is true1 that the sense is properly correspondent to sensible things1 and of itself can only give testimony to his humanity1 yet ,i conceive these are here alleged for both1 even also to witness his glorious and divine nature1 which though it did not fall under sight and handling1 yet it discovered itself to be latent1 under that visible covering of flesh1 by sensible effects1 no less than the spirit of man1 which is invisible1 manifests its presence in the body1 by such operations sensible1 as can proceed from no other principle4 ,and therefore1 this faithful witness adds1 8which we have looked upon10 which relates not only to the outward attention of the eyes1 but points at the inward intention1 and affection of the heart4 ,our senses did bring in such strange and marvellous objects to our minds1 that we stood gazing1 and beheld it over and over again1 looked upon it with reason1 concluding what it might be4 ,we gave entertainment to our minds1 to consider it wisely and deliberately1 and fastened our eyes1 that we might detain our hearts1 in the consideration of such a glorious person4 ,from this then ye have two things clear4 ,one is1 that the ,lord ,jesus ,christ was a true man1 and that his disciples had all possible evidence of it1 which the history more abundantly shows4 ,he conversed with them familiarly1 he eat and drank with them1 yea his conversation in the world was very much condescending in outward behaviour to the customs of the world4 ,he eat with ,pharisees1 when they invited him he refused not1 but he was more bold with publicans and sinners1 to converse with them1 as being their greatest friend4 ,he was uncivil to none1 would deter none through a rigid austere conversation1 and indeed1 to testify the truth of his human nature1 he came so low as to partake of all human infirmities without sin1 and to be subject to such extraordinary afflictions and crosses1 as to the eyes of the world did quite extinguish his divine glory1 and bury it in misbelief4 ,this which we speak of1 as a testimony and evidence that he was man1 was the very grand stumbling block and offence of the ,jews and ,gentiles1 which they made use of as an evidence and certain testimony that he was not ,god4 ,the evidence of the one seems to give an evidence to the other4 ,but let us consider this1 for it is a sweet and pleasant subject1 if our hearts were suitably framed to delight in it1 that there was as much evidence to the conviction of all men's senses1 of his divine majesty1 as of his human infirmity1--and that there are two concurring evidences1 which enlighten one another1 which we shall show1 partly from his own works and miracles1 and partly from the more than miraculous success and progress of the gospel after him4 ,for the first1 ,john testifies1 that not only they saw the baseness of his outward shape1 but 8the glory of the only begotten ,son of ,god1 full of grace and truth10 ,john i4 #ad4 ,john the ,baptist sent some of his disciples1 because of their own unbelief1 to inquire at ,jesus1 8,art thou he1 or look we for another80 ,and what answer gave he them8 ,what reason to convince them8 8,go 7saith he7 and tell what ye have seen and heard1 that the blind see1 the lame walk1 and the lepers are cleansed1 the deaf hear1 the dead are raised1 and the poor receive the gospel40 ,and blessed is he whoever shall not for my outward unseemliness and baseness offend1 but go by that into the glory that shines out in such works4 ,it is said in ,luke vii4 #ba1 that 8the same hour he cured many40 ,before he spoke in answer1 he answered them by his deeds4 ,he gave a visible demonstration of that they doubted of1 for they could not but see a power above created power in these works1 which surpass nature and art1 so many wonderful works done1 so often repeated1 before so many thousands1 even many of his watchful and observant enemies1 and all done so easily1 by a word1 infinite cures for number and quality wrought1 which passed the skill of all physicians1 devils dispossessed1 life restored1 water converted into excellent wine1 without the maturation of the sun1 or the help of the vine tree1 a little bread so strangely enlarged to the satisfaction of many thousands1 and more remaining than was laid down1 the winds and seas obeying his very word1 and composing themselves to silence at his rebuke1 and infinite more of this kind4 ,are they not in the common apprehension of men of a degree superior to that of nature8 ,who could restore life but he that gave it8 ,whom would the devils obey but him at whom they tremble8 ,who could transubstantiate water into wine1 but he that created both these substances1 and every year1 by a long circuit of the operations of nature1 turns it into wine8 ,who could feed seven thousand with that which a few persons would exhaust1 but he that can create it of nothing1 and by whose word all this visible world started out of nothing8 ,nay1 let us suppose these things to be done only by divine assistance1 by some peculiar divine influence1 then certainly1 if we consider the very end of this miraculous assistance of a creature1 that it was to confirm the doctrine delivered by him1 and make such a deep impression of the truth of it in the hearts of all1 that it cannot be rooted out1--this being the very genuine end of the wisdom of ,god in such works1 it must needs follow1 that all that which ,christ revealed1 both of himself and the ,father1 of his own being with him from the beginning1 of his being one with him1 and being his eternal ,son1 all this must needs be infallibly true1 for it is not supposable to agree with the wisdom and goodness of ,god1 to manifest so much of his infinite power and glory1 in so extraordinary a manner1 to bear testimony to an impostor or deceiver4 ,therefore1 though no more could be at first extorted from an enemy of ,christ's doctrine1 but that such mighty works did show forth themselves1 which could not be done but by the divine assistance and extraordinary help of ,god1 yet1 even from that confession it may be strongly concluded1 that seeing there was no other end imaginable of such extraordinary assistance1 but the confirmation of his new doctrine1 and that of his divine nature1 being one of the chief points of it1 it must needs enforce1 that he was not only helped by ,god1 as ,moses1 but that he was ,god1 and did these things by his own power4 ,by this1 then1 it appears1 that though after so many prophecies of him1 and expectations from the beginning1 we see but a man1 in outward appearance despisable1 and without comeliness and form1 yet if we could open the eyes of our souls1 and fix them upon him1 we behold1 as through some small crannies1 majesty shining in his misery1 power discovering itself in his weakness1 even that power that made the world1 and man too4 ,he was born indeed1 yet of a virgin1 he was weak and infirm himself1 yet he healed all others' infirmities1 even by his word4 ,he was often an hungered1 yet he could feed five thousand at one time1 and seven thousand at another1 upon that which would not have served his disciples1 or but served them4 ,he was wearied with travels1 yet he gave rest to wearied souls4 ,at length himself died1 and that an ignominious death1 notwithstanding he raised the dead by his word and at length he raised himself by his own power4 ,all this is included in this1 8,we have seen and handled40 ,we saw him gloriously transfigured on the mount1 where his countenance did shine as the sun and his raiment was white as light1 and two1 the greatest persons in the ,old ,testament1 came out of heaven1 as it were1 to yield up the administration of shadows to his substance4 ,and we saw the heaven opening in the sight of many thousands1 and heard a testimony given him from heaven1 8,this is my beloved ,son1 hear him40 ,and then1 when he was buried1 and our hope with him1 we saw him risen again1 and our hope did rise with him1 and then some of us handled his sides to get full persuasion1 and all of us ate and drank1 and conversed with him forty days4 ,and to make a period1 at length we saw him ascending up to heaven1 and a cloud receiving him as a chariot1 to take him out of our sight4 ,thus1 8the ,word was made flesh1 and dwelt among us1 and we have seen his glory1 as of the only begotten ,son of ,god40 ,but besides that which the life and death of ,jesus ,christ carries engraven in it of divinity1 there is one miracle1 which may be said to transcend all that ever was done1 and it is one continued wonder since his resurrection1 even the virtue and power of that crucified ,saviour to conquer the world1 by such unsuitable1 yea1 contrary means and instruments4 ,heathenish religion was spread indeed universally through the world1 but that was not one religion1 but one name4 ,for as many nations1 as many fancied gods1 and in one nation many4 ,and true it is that ,mahometanism hath spread itself far4 ,but by what means8 ,only by the power of the sword1 and the terror of an empire47#bcb7 ,but here is a doctrine contrary to all the received customs and inbred opinions of men1 without any such means prevailing throughout the world4 ,cyrus17#bcc7 when he was about to conquer neighbouring nations1 gave out a proclamation1 8,if any will follow me1 if he be a foot man1 ,i will make him an horse-man1 if he have a village1 ,i will give him a city1 if a city1 ,i will bestow on him a country20 c4 ,now mark how contrary the proceeding of our ,lord is 4 8,go and preach1 7saith he7 repent ye1 for the kingdom of ,god is at hand40 ,here is his proclamation1 8,repent ye40 ,and1 8,if any man will be my disciple1 let him take up his cross and follow me1 and deny himself40 ,what disproportioned means6 ,and yet how infinitely greater success6 ,cyrus could not gain the ,lacedemonians to his side for all that1 but ,christ1 though poor1 despised1 and contemptible while alive1 and at length thought to be quite vanquished by the most shameful death1 when he is lifted up upon the cross to the view and reproach of the world1 he draws all men after him4 ,he1 by a few fishermen1 not commanders1 nor orators1 persuades the world1 and within a few years1 that crucified ,lord is adored further and wider than any empire did ever stretch itself4 ,all the power1 majesty1 and success of ,alexander1 could never persuade the nations1 no1 not his own followers1 to adore him as ,god47#bcd7 ,but here one nailed to the cross1 crowned with thorns1 rejected of all men1 and within a little space1 adored1 worshipped1 suffered for throughout the nations1 yea1 kings and emperors casting down their crowns at his feet1 many thousands counting it their honour to die upon that account4 ,and do not the trophies of these apostolic victories remain to this day1 in every corner of the world1 after so many hundred years1 in so many different and so far distant nations1--that same name preached and all knees bowing to it8 ,these things considered1 how much done1 and by means worse than nothing1 it transcends all the miracles that ever the world wondered at4 ,now1 my beloved1 these things ,i mention for this end1 that ye may be persuaded upon sure grounds1 that he who is preached unto you1 is ,god able to save you1 and according to the evidence of these grounds1 ye may believe in him1 and give that cordial assent to these everlasting truths1 and that welcome entertainment to him in your heart that becomes4 ,i think certainly there is very little1 even of this solid assent and persuasion of the gospel1 in the hearts of the most part1 because they take things or names rather implicitly1 and never seriously consider what they believe1 and upon what grounds4 ,but ,i know not a more pleasant and profitable meditation than this1 if we would enter into a serious consideration of the truth and certainty of these things we have received4 ,o how would such evidence open the heart to an entire and full closure with them1 and embracement of them6 ,sermon ,v4 #a ,john i4 #c4--8,that which we have seen and heard1 declare we unto you1 that ye also may have fellowship with us10 c4 ,there are many things that you desire to hear1 and it may be are usually spoken of in public1 which the generality of men's hearts are more carried after4 ,but truly1 ,i should wrong myself and you both if ,i should take upon me to discourse in these things1 which1 it may be1 some desire1 for direction or information concerning the times1 for ,i can neither speak of them with so much certainty of persuasion as were needful1 nor can ,i think it an advantage1 to shut out and exclude this which the apostle takes to declare1 as the chief subject of his writing1 which must needs be1 if such things have place4 ,therefore ,i choose rather with the apostle to declare this unto you1 which ,i can always do with alike certainty and certainly might always be done to an infinite greater advantage4 ,there are these two peculiar excellencies in the gospel or word of life1 that it is never unprofitable1 nor unseasonable1 but doth contain in it1 at all times1 the greatest advantage to the souls of men1 of infinite more concernment and urgency than any other thing can be supposed to be4 ,and then we have no doubtful disputations about it4 ,it varies not by times and circumstances4 ,it may be declared with the same full assurance at all times1 which certainly cannot be attained in other things4 ,i would gladly know what ,paul meant1 when he said1 he determined to know nothing but ,jesus ,christ1 and him crucified1 7#a ,cor4 ii4 #b7 and that he counted all dross and dung to the super excellent knowledge of ,jesus ,christ1 ,phil4 iii4 #h4 ,sure it must amount to so much at least1 that this should be the ordinary subject of the ministers of the gospel1 since they are the ambassadors of ,jesus ,christ1 not the orators of the state4 ,should not all other things be thought impertinent and trivial in respect of this1--the salvation of sinners8 ,and what hath a connection with that1 but ,jesus ,christ and the word of life8 ,but though this be the most pleasant and profitable subject1 yet ,i fear that few of them who pretend a calling to this embassage1 are thus qualified and disposed to speak and declare it1 as the apostle imports1 8that which we have heard and seen10 c4 ,it is true1 there was something extraordinary in this1 because they were to be first publishers of this doctrine1 and to wrestle against the rebellion of men's hearts1 and the idolatry and superstition of the world1--yea1 to undertake such a work1 as to subdue all nations by the preaching of a crucified man to them which seemed to reason the most desperate and impossible employment ever given or taken4 ,therefore1 it behoved them to be the eye and ear witnesses of his doctrine1 life1 miracles1 and all1 that being themselves persuaded beyond all the degrees of certainty that reason can afford1 they might be the more confident and able to convince and persuade others4 ,but yet there is something that holds by good proportion1 that he that declares this eternal life to others should be well acquainted with it himself4 ,he that preaches ,jesus ,christ1 should first be conversant with him1 and become his disciple and follower1 before he can with any fruit become a teacher of others4 ,therefore the apostles1 7,acts #a7 chose out one that had been with them from the beginning1 gone in and out with them1 seen and heard all4 ,o how incongruous is it for many of us1 to take upon us to declare this unto others1 which ,i fear1 few can say they have heard and seen in a spiritual manner1 and handled by experience6 ,no question1 it prevails usually most with the heart1 that comes from the heart4 ,affection is the fire that is most suitable to set affection on flame4 ,it is a great addition to a man's power and virtue in persuading others1 to have a full persuasion settled in his own heart concerning these things4 ,now it is much to be lamented1 that there is so little of this1 and so few carry the evidence on their hearts and ways that they have been with ,jesus conversant in his company4 ,i cannot say but the ordinances that carry their worth and dignity from ,god1 and not from men1 should be notwithstanding precious to your hearts1 and that word of life1 however1 and by whomsoever sent1 if to you it be spoken1 it should be suitably received with gladness of heart4 ,but ,i confess1 there is much of the success disappointed1 by the unsuitable carriage and disposition of instruments1 which ought to be mourned under1 as the greatest judgment of this nation4 ,two principles hath acted this divine apostle1 the exceeding love of his ,master1 for he loved much as he was much beloved4 ,and this carries him on all occasions to give so hearty a testimony to him1 as you see1 ,john xxi4 #bd1 he characterised himself1 or circumscribes his own name thus 8,this is the disciple that testifieth these things1 and wrote these things1 and we know his testimony is true40 ,where that divine love which is but the result and overflowing of the love ,christ carries to us1 fills the heart1 this makes the sweetest vent and most fragrant opening of the mouth1 whether in discourse1 or in prayer1 or preaching1 that can be4 ,o how it perfumes all the commendation of ,christ6 8,peter1 lovest thou me8 ,feed my sheep40 ,these have a natural connection together1--the love of ,christ in the heart1 and the affectionate1 hearty1 serious declaration of him to others4 ,and then1 another principle hath moved him1--the love of others' salvation4 8,these things ,i declare1 that ye may have fellowship with us40 ,finding in his own experience how happy he was1 what a pearl he had found1 how rare a jewel1--eternal life1--he cannot hide it1 but proclaims it4 ,his next wish is now since ,i am thus blessed1 ,o that all the world knew1 and would come and share with me6 ,i see that unexhausted fountain of life1--that unemptiable sea of goodness1--that infinite fulness of grace in ,jesus ,christ1 that ,i1 and you1 and all that will1 may come and be satisfied1 and nothing diminished4 ,there is that immense fulness in spiritual things1 that superabundance and infinite excess over our necessities1 that they may be enjoyed by many1 by all1 without envy or discontent1 without prejudice to one another's fulness which the scantiness and meanness of created things cannot admit4 ,i believe1 if ministers or ,christians did taste of this1 and had access into it to see it1 and bless themselves in it1--if they might enter into this treasury1 or converse into this company1 they would henceforth carry themselves as those who pity the world1 and compassionate mankind4 ,a man that were acquainted with this that is in ,christ1 would not find his heart easily stirred up to envy or provoked upon others' prosperity or exaltation1 but rather he would be constrained to commiserate all others1 that they will not know nor consider wherein their own true tranquillity and absolute satisfaction consists4 ,he that is lifted up to this blessed society to converge with ,god1 were it not for the compassion and mercy he owes to miserable mankind1 he might laugh at the follies and vanities of the world1 as we do at children4 ,but as the 1 the affectionate1 kind love our ,saviour carried to human nature1 made him often groan and sigh for his adversaries1 and weep over ,jerusalem1 albeit his own joy was full1 without ebb1 so in some measure a ,christian learns of ,christ to be a lover and pitier of mankind1 and then to be moved with compassion towards others1 when we have fullest joy and satisfaction ourselves4 ,o that we might be persuaded to seek after these things which may be gotten and kept without clamour and contention1--about which there needs be no strife nor envy6 ,o6 seek that happiness in fellowship with ,god1 which1 having attained1 you lack nothing but that others may be as happy4 8,these things ,i declare1 that ye may have fellowship with us40 ,o that ministers of the gospel might say so1 and might from their own experience invite others to partake with them6 ,as ,paul requests others to be followers of him1 as he was of ,christ1 so those who succeed ,paul in this embassage of reconciliation1 and are sent to call to the feast1 might upon good ground interpose their own experience thus4 ,o6 come and eat with us1--,o6 come and share with us1 for it will suffice us all without division4 ,when some get into the favour of great and eminent persons1 and have the honour to be their companions1 they will be very loath to invite promiscuously others to that dignity1 this society would beget competition and emulation4 ,but ,o6 of how different a nature is this fellowship1 which whosoever is exalted to1 he hath no other grief1 but that his poor brethren and fellow creatures either know not1 or will not be so happy6 ,therefore he will always be about the declaring of this to others4 ,but if ministers cannot use such an expression to invite you to their fellowship1 yet ,i beseech you1 beloved in the ,lord1 let all of us be here invited by the apostle to partake of that which will not grieve you to have fellows and companions into1 but rather add to your contentment4 ,moreover1 this may be represented to you1 that ye are invited to the very communion with the apostles4 ,the lowest and meanest amongst you hath this high dignity in your offer1 to be fellow citizens with the saints1 with the eminent pillars of the church1--the apostles4 ,it might be thought by the most part of ,christians1 who are more obscure1 little known1 and almost despised in the world1 that they might not have so near access into the court of this great ,king4 ,some would think those who continued with him in his temptations1 who waited on his own person1 and were made such glorious instruments of the renovation of the world1 should have some great preference to all others1 and be admitted into the fellowship of the ,father and the ,son1 beyond others1 even as many would think1 that ,christ's mother and kinsmen in the flesh1 should have had prerogatives and privileges beyond all his followers4 ,but ,o6 the wonderful mystery of the equal1 free1 and irrespective conveyance of this grace of the gospel in ,christ ,jesus6 ,neither bond nor free1 neither circumcision nor uncircumcision4 ,there is one 8common salvation10 7,jude1 ver #c17 as well as 8common faith10 ,tit4 i4 #d1 and it is common to apostles1 to pastors1 to people1 to 8as many as shall believe in his name10 so that the poorest and meanest creature is not excluded from the highest privileges of apostles4 ,we have that to glory into1 in which ,paul gloried1--that is1 the cross of ,christ4 ,we have the same access by the same ,spirit1 unto the ,father1 we have the same ,advocate to plead for us1 the same blood to cry for us1 the same hope of the same inheritance4 ,in a word1 8we are baptized into one body10 and for the essentials and chief substantiate of privilege and comfort1 the ,head equally respects all the members4 ,yea1 the apostles1 though they had some peculiar gifts and privileges beyond others1 yet they were forbidden to rejoice in these1 but rather in those which were common to them with other saints4 8,rejoice not10 saith ,christ1 8that the spirits are subject unto you1 but rather rejoice because your names are written in heaven10 ,luke x4 #bj4 ,the height and depth of this drown all other differences4 ,now1 my beloved1 what can be more said for our comfort8 ,would you be as happy as ,john1 as blessed as ,paul8 ,would you think yourselves well if it were possible to be in as near relation and communion with ,christ as his mother and brethren8 ,truly1 that is not only possible1 but it is holden out to you1 and you are requested to embrace the offer1 and come and share with them1 8,he that heareth my words and doeth them1 the same is my mother1 and sister1 and brother40 ,you shall be as dear to him as his nearest relations1 if you believe in him1 and receive his sayings in your heart4 ,do not then entertain jealous and suspicious thoughts1 because you are not like apostles or such holy men as are recorded in scripture4 ,if you forsake not your own mercy1 you may have fellowship with them in that which they account their chiefest happiness4 ,there is no difference of quality or condition1 no distance of other things can hinder your communion with them4 ,there are several sizes and growths of ,christians1 both in light and grace4 ,some have extraordinary raptures and ecstacies of joy and sweetness1 others attain not to that1 but are rather kept in attendance and waiting on ,god in his ways1 but all of them have one common salvation4 ,as the highest have some fellowship with the lowest in his infirmities1 so the lowest have fellowship with the highest in his privileges4 ,such is the infinite goodness of ,god1 that which is absolutely necessary1 and most important either to soul or body1 is made more universal1 both in nature and grace1 as the common light of the sun to all1 and the ,sun of righteousness too1 in an impartial way1 shining on all them that come to him4 ,sermon ,,vi4 #a ,john i4 #c4--8;,and truly our fellowship is with the ,father1 and with his ,son10 c4 ,it was both the great wisdom and infinite goodness of ,god1 that he did not only frame a creature capable of society with others of his own kind1 but that he fashioned him so as to be capable of so high an elevation1--to have communion and fellowship with himself4 ,it is less wonder of angels1 because they are pure incorporeal spirits1 drawing towards a nearer likeness to his nature1 which similitude is the ground of communion1 but that he would have one of the material and visible creatures below1 that for the one half is made of the dust of the earth1 advanced to this inconceivable height of privilege1--to have fellowship with him1--this is a greater wonder1 and for this end he breathed into man a spirit from heaven1 that he might be capable of conformity and communion with him who is the ,father of spirits4 ,now1 take this in the plainest apprehension of it1 and you cannot but conceive that this is both the honour and happiness of man4 ,it is honour and dignity1 ,i say1 because the nature of that consists in the applause and estimation of those that are worthy1 testified one way or another1 and the highest degrees of it rise according to the degree or dignity of the persons that esteem us1 or give us their fellowship and favour4 ,now1 truly1 according to this rule1 the honour is incomparable1 and the credit riseth infinitely above all the airy and fancied dignities of men4 ,for the footstool to be elevated up to the throne6 ,for the poor contemptible creature to be lifted up to the society and friendship of the most high and glorious ,god1 the only ,fountain of all the hierarchies of heaven1 or degrees upon earth6 ,so much as the distance is between ,god and us1 so much proportionally must the dignity rise to be advanced out of this low estate to fellowship with ,god4 ,the distance between creatures is not observable in regard of this1 and yet poor creatures swell if either they be lifted up a little above others or advanced to familiarity with those that are above them4 ,but what is it to pride ourselves in these things when we are altogether1 higher and lower1 at one view1 as grasshoppers in his sight8 ,therefore1 man being in honour1 and understanding not wherein his true honour and dignity consists1 he associates himself to beasts4 ,only the soul that is aspiring to this communion with ,god1 is extracted out of the dregs of beastly mankind1 and is elevated above mankind1 and associated to blessed apostles1 and holy angels1 and spirits made perfect4 ,and that were but little1 though it be an honour above regal or imperial dignities1 but it is infinitely heightened by this1--that their association is with ,god1 the blessed and holy ,trinity4 ,now herein consists man's happiness too1 for the soul being enlarged in its capacity and appetite far beyond all visible things1 it is never fully satiated1 or put to rest and quiet1 till it be possessed with the chiefest and most universal good1 that is1 ,god4 ,and then all the motions of desire cease4 ,then the soul rests from its labours4 ,then there is a peace and eternal rest proclaimed in the desires of the soul4 8,return unto thy rest1 ,o my soul1 for the ,lord hath dealt bountifully with thee10 ,psal4 cxvi4 #g4 ,o what a poor short requiem do men sing to their own hearts from other enjoyments6 ,oftentimes men's hearts1 whether dreaming or waking1 speak in this manner1 ,soul1 take thy rest1 but how ill grounded is that peace1 and how false a rest1 daily experience in part witnesseth1 and the last day will fully declare4 ,but ,o how much better and wiser were it for you to seek the favour and light of his countenance upon you1 and to be united to him who is the ,fountain of life1 so ye might truly1 without hazard of such a sad reprehension as that fool got1 or grievous disappointment1 say1 ,soul1 take thy rest in ,god6 ,man was advanced to this dignity and happiness1 but he kept not his station1 for the great dragon falling down from that pinnacle of honour he had in heaven1 drew down with him the third part of the stars of heaven1 and cast them to the earth1 and thus man1 who was in honour1 is now associated with1 and made like to1 beasts or devils4 ,he is a stranger to ,god from the womb1 all the imaginations of his heart tend to distance from ,god4 ,he is exiled and banished from ,god's presence1 the type whereof was his being driven out of the garden4 ,and yet he is not long out1 nor far away1 when the infinite love of ,god moves an embassage to send after him and to recall him4 ,many messengers are sent beforehand to prepare the way and to depose men's hearts to peace4 ,many prophecies were and fore intimations of that great embassage of love1 which at length appeared4 ,for ,god sent ,his ,son1 his own ,son1 to take away the difference1 and make up the distance4 ,and this is the thing that is declared unto us by these eye and ear witnesses1 to this end1 that we may know how to return to that blessed society which we had forsaken to our own eternal prejudice4 ,is man banished out of the paradise of ,god into the accursed earth8 ,then the ,son is sent out from his own palace and the paradise above1 to come into this world1 and to save the world4 ,is there such a gulf between us and heaven8 ,christ hath put his own body between to fill it up4 ,do the cherubim watch with flaming fire to keep us from life8 ,then the ,son hath shed his own blood in abundance to quench that fire1 and so to pacify and compose all in heaven and earth4 ,is there such odds and enmity between the families of heaven and earth8 ,he sent his ,son the chief heir1 and married him with our nature1 and in that eternal marriage of our nature with him1 he hath buried in everlasting oblivion all the difference1 and opened a way for a nearer and dearer friendship with ,god than was before4 ,and whence was it1 ,i pray you1 that ,god dwelt among men1 first1 in a tabernacle1 then in a fixed temple1 even among the rebellious sons of men1 and that so many were admitted and advanced again to communion with ,god8 ,abraham had the honour to be the friend of ,god1--,o incomparable title1 comprehending more than king or emperor6 ,was it not all from this1 the anticipating virtue of that uniting and peace-making sacrifice8 ,it was for his sake who was to come and in his flesh to lay a sure foundation for eternal peace and friendship between ,god and man4 ,now you see the ground of our restitution to that primitive fellowship with ,god1 my earnest desire is that ye would lay hold on this opportunity4 ,is such an high thing in your offer8 ,yea1 are you earnestly invited to it1 by the ,father and the ,son8 ,then sure it might at the first hearing beget some inward desire1 and kindle up some holy ambition after such a happiness4 ,before we know further what is in it1 7for the very first sound of it imports some special and incomparable privilege17 might not our hearts be inflamed1 and ought not we to inquire at our own hearts1 and speak thus unto them3 ,have ,i lived so long a stranger to ,god1 the fountain of my life8 ,am ,i so far bewitched with the deceitful vanities of the world1 as not to think it incomparably better to rise up above all created things1 to communicate with the ,father and the ,son8 ,and shall ,i go hence without ,god and without ,christ1 when fellowship with them is daily1 freely1 and plentifully holden forth8 ,i beseech you1 consider where it must begin1 and what must be laid down for the foundation of this communion1 even your union with ,jesus ,christ the ,mediator between ,god and man4 ,and you cannot be one with him1 but by forsaking yourselves1 and believing in him2 and thence flows that constant abode and dwelling in him1 which is the mutual entertainment of ,christ and a soul1 after their meeting together2 8,can two walk together except they be agreed80 ,we are by nature enemies to ,god4 ,now certainly reconciliation and agreement must intervene by the blood of the cross1 before any friendly and familiar society be kept4 ,let this then be your first study1 and it is first declared in the gospel4 ,jesus ,christ is holden out as partaking with you in all your infirmities2 he is represented as having fellowship with us in our sins and curses1 in our afflictions and crosses he hath fellowship in our nature1 to bear our sins and infirmities4 ,now1 since he hath partaken in these1 you are invited to come and have fellowship with him in his gifts and graces1 in the precious merits of his death and suffering1 in his rising again and returning to glory4 ,and this is the exchange he makes and declares in the gospel3 ,i have taken your sins and curses1 ,o come and take my graces1 and that which is purchased by my blood4 ,now this is the first beginning of a soul's renewed fellowship with ,god1 and it is the foundation of all that is to come to embrace this offer1 to accept him cordially as he is represented1 and to pacify and quiet our own hearts by faith in that he hath done4 ,and this being once laid down as the ground stone1 the soul will grow up into more communion with him4 ,to speak aright of this communion1 would require more acquaintance with it than readily will be found amongst us4 ,but it is more easy to understand in what it is exercised and entertained1 than to bring up our hearts unto it4 ,certainly1 it must neither be taken so low and wide1 as if it consisted all in these external duties and approaches of men unto ,god2 for there is nothing capable of communion with the ,father of spirits1 but a spirit4 ,and1 sure ,i am1 the most part of us removes them1 and acts little that way4 ,it is a lamentable thing1 that men pretend to please ,god with such vain empty shows1 and bodily appearances1 without any serious exercise of their souls1 and attention of their minds in divine worship4 ,neither yet must it be taken so high1 and made so narrow1 as if it consisted only in those ravishments of the soul after ,god1 which are joined with extraordinary sweetness and joy1 or in such rare pieces of access and liberty4 ,for though that be a part of it1 yet is it neither universal to all ,god's children1 nor yet constant in any4 ,there may be some solid serious attendance on ,god in his ordinances1 which may have more true substantial life in it1 and more of the marrow of ,christianity in it1 though a soul should not be acquainted with these raptures1 nor ever carried without the line of an equal walking with ,god4 ,therefore that which ,i would exhort you to1 is to acquaint yourselves with ,jesus ,christ1 and you shall find a new way opened in him1 by which you may boldly come to ,god1 and having come to ,god in him1 you are called to walk with him to entertain that acquaintance that is made1 till all the distance and estrangedness of your hearts be worn out4 ,and ,i know not any thing which is more apt either to beget or preserve this fellowship1 than the communication of your spirits often with him in prayer1 and with his word in meditation4 ,and this is not to be discharged as a custom1 but the love of ,god within1 drawing the heart willingly towards communication with him1 and constraining to pour out your requests to him1 and wait on him1 even though ye should find that sensible sweetness that sometimes is found4 ,it were an happy advancement in this fellowship1 if converse with ,god1 whether in prayer and solemn retirements1 or in meditation1 or in our ordinary walking1 were become the delight of our hearts1 at least that they might be carried that way towards the entertaining the thoughts of his majesty1 his glory1 and grace1 and goodness1 and wisdom shining everywhere1 as from a natural instinct1 even when we are not engaged with the present allurements of that sweetness that sometimes accompanies it4 ,sermon ,,vii4 #a ,john i4 #c1 #d4--8;,and truly our fellowship is with the ,father1 and with his ,son ,jesus ,christ4 ,and these things write we unto you1 that your joy may be full40 ,it was sin that did first break off that fellowship that was between ,god and man1 and cut off that blessed society in which the honour and happiness of man consisted4 ,but that fundamental bond being loosed1 it hath likewise untied all the links of society of men among themselves1 and made such a general dispersion and dissipation of mankind1 that they are almost like wild beasts1 ranging up and down1 and in this wilder than beasts1 that they devour one another1 which beasts do not in their own kind1 and they are like fishes of the sea1 without rule and government4 ,though there be some remnants of a sociable inclination in all men1 that shows itself in their combinings in societies1 and erecting governments1 yet generally that which is the true bond and ligament of men1 which alone can truly knit them together1 is broken1--that is1 love1 the love of ,god and our neighbours4 ,and therefore1 notwithstanding of all the means used to reduce1 and to contain mankind in order and harmony by government1 yet there is nothing but continual rents1 distractions1 dissipations1 divisions1 and dissolutions in commonwealths amongst themselves and between nations1 so that all men may be represented as lions1 tigers1 wolves1 serpents1 and such like unsociable creatures1 till the gospel come to tame them and subdue them1 as it is often holden out in the prophets1 ,isa4 ii4 #d1 xi4 #f-h1 lxv4 #be4 ,now indeed1 you have here the express end and purpose of the gospel1 to make up these two great breaches in the creature1 between ,god and men1 and between men and men4 ,it is a gospel of peace4 ,wherever it takes hold of men's spirits1 it reduceth all to a peaceable temper1 joins them to ,god1 and one to another4 ,for the very sum and substance of it is the love of ,god to mankind1 and proposed for this end1 to engage the love of man again1 and love is the glue1 the cement that alone will conjoin hearts unto this fellowship4 ,it is a strange thing1 and much to be lamented1 that ,christendom should be a field of blood1 an aceldama1 beyond other places of the world1 that where the gospel is pretended to be received1 that men have so far put off even humanity1 as thus to bite and devour one another4 ,certainly it is1 because where it is preached1 it is not believed4 ,therefore1 sin taketh occasion by it to become the more sinful4 ,always let us take heed to this1 that it is the great purpose and grand design of the gospel preached to us1 to restore us to a blessed society and fellowship with the ,father1 and withal1 to a sweet fellowship among ourselves1 for both you see are here4 ,we are called to fellowship with the ,father1 and what is that but to have the ,father of our ,lord ,jesus ,christ thy ,father1 and thou to be his son by adoption of grace8 ,it is certainly the very marrow and extract of the whole covenant1 and all the promises thereof1 8,i will be your ,father1 and ye shall be my sons and daughters1 saith the ,lord ,almighty10 #b ,cor4 vi4 #ah4 8,i go10 saith ,christ1 8to your ,father and my ,father1 and to your ,god and my ,god10 ,john xx4 #ag4 ,o what a sweet complication and interchange of relations6 8,i will be your ,god1 and ye shall be my people40 ,here is the epitome of all happiness and felicity4 ,in this word all is enclosed1 and without this nothing is to be found that deserves the desires of an immortal spirit4 ,for hence it follows1 that a soul is filled with the all fulness of ,god 7,eph4 iii4 #ai71 for that is made over to thee who believest the gospel1 and thou hast as real a right and title to it as men have to their father's inheritance4 ,then to have fellowship with his ,son ,jesus ,christ is another branch of this dignity1 and this is that which introduceth the other4 ,christ is the middle person1 the ,mediator between ,god and man1 given for this end1--to recover men from their woeful dispersion and separation from ,god1 and reduce them again to that blessed society4 ,and1 therefore1 our acquaintance1 as it were1 first begins with him1 and by him we are led to the ,father4 ,no man can come to the ,father but by the ,son1 therefore1 if you have his friendship1 you have done the business1 for he and his ,father are one4 ,now this fellowship1 to branch it forth more particularly1 is either real or personal4 ,real1 ,i mean bonorum1 a communion of all good things1 a communion with him in his nature1 offices1 and benefits1--and this must be laid down as the foundation stone of this fellowship4 ,he came near us1 to partake of flesh and blood with us1 that we might have a way1 a new and living way1 consecrated1--even the vail of his flesh1 to come to ,god by1 for certainly this gives boldness to a soul to draw near to ,god with some expectation of success and acceptation1 when it is seriously considered that our nature is so nearly conjoined already to ,god4 ,by this step a soul climbs up to the majesty of ,god1 and by means of this we become partakers of the divine nature1 as ,god of human nature1 #b ,pet4 i4 #d4 ,so by the same degrees we ascend to ,god1 that ,god hath descended to us4 ,he drew near us by our nature1 and we1 by the intervention of that same1 ascend to him1 and receive his image and stamp on our souls for the ,lord did stamp his own image upon ,christ's human nature to make it a pattern to us1 and to represent to us1 as in a visible symbol and pledge1 what impression he would put upon us4 ,then we have fellowship with him in his offices4 ,i need not branch them out severally4 ,you know what he was anointed for1--to be a ,priest1 to offer sacrifice1 and to reconcile us to ,god1 and to make intercession for us1--to be a ,king1 to rule us by his word and ,spirit1 and defend us against our enemies1--to be a ,prophet1 to reveal the will of ,god to us1 and instruct us in the same4 ,here is a large field of fellowship4 ,we have admittance1 by faith in ,jesus ,christ1 to the real advantage and benefit of all these4 ,there is nothing in them but it relates to us1 and redounds to us4 ,the living virtue of that sacrifice is as fresh and recent this day1 to send up a savour of rest to heaven and to pacify a troubled conscience1 as the first day it was offered4 ,that perfect sacrifice is as available to thy soul as if thou hadst offered it thyself1 and this day ye have the benefit of his prayers in heaven4 ,we partake of the strong cries and tears in the days of his flesh1 and of his intercession since1 more than of our own supplications4 ,what shall ,i say8 ,ye have one to teach you all things that are needful for you1 one to subdue your sins under you1 and1 by virtue of fellowship with ,jesus ,christ in these offices there is something derived from it1 and communicated to us by it1 that we should be kings and priests to ,god our ,father1 kings1 to rule over our own spirits and lusts in as far as grace reigns in us to eternal life1 and that is truly an heroic royal spirit that overcomes himself and the world1 and priests1 to offer unto ,god continually the sacrifice of prayer and praise 7#a ,pet4 ii4 #e1 #i71 which are sweet-smelling and pleasant in his sight4 ,yea1 we should offer up our own bodies as a reasonable service1 ,rom4 xii4 #a1 and this is a holy and living sacrifice1 when we dedicate and consecrate all our faculties1 members1 and abilities to his will and service1 and do not spare to kill our lusts1 which are his and our enemies4 ,let us sum up all in this1--whatsoever grace or gift is in ,christ ,jesus1 whatsoever pre-eminence he hath above angels and men1 whatsoever he purchased1 he purchased by his obedient life and patience in death4 ,there is nothing of all that but the soul may be admitted to fellowship in it1 by its union with him by faith4 ,have him1 and have all that he hath4 ,faith makes him yours1 and all that he hath is a consequential appendix to himself4 ,the word of the gospel offers him freely to you1 with all his benefits1 interests1 and advantages4 ,o that our hearts may be induced to open to him6 ,now being thus united to ,jesus ,christ1 that which ,i would persuade next to is a personal communion1 that is1 a suitable entertainment of him1 a conjunction of your soul to him by love1 and a conspiracy of all your endeavours henceforth to please him4 ,it is certain1 that true friendship is founded on a conjunction and harmony of souls by affection1 by which they cease to be two1 and become in a manner one2 for love makes a kind of transport of the soul into another1 and then all particular and proper interests are drowned in oblivion1--no more mine and thine1 but he makes an interchange1 mine thine1 and thine mine1 my heart thine1 and thy honour mine4 ,now1 certain it is1 that in this ,god hath given us a rare pattern1 and leads the way2 for he declares his love to the world in the rarest effects of it1 which give the clearest demonstrations possible1--8,god so loved the world that he sent his ,son40 ,and you have the most infallible argument of the ,son's love1--8,greater love hath no man than this1 to lay down his life for his friends10--but he for his enemies4 ,now1 then1 you see how the heart of ,god and his ,son ,jesus ,christ is fixed from everlasting on the sons of men1 so unalterably1 and so fully set towards them1 that it hath transported the ,son out of his own glory1 and brought him down in the state of a servant4 ,but it is not yet known what particular persons are thus fixed upon1 until that everlasting love break out from underground1 in the engagement of thy soul's love to him1 and till he have fastened this chain1 and set this seal on thy heart1 which makes thee impatient to want him4 ,thou knowest not the seal that was on his heart from eternity4 ,but now the love of a believer being the result of his love1--this is it that is the source and spring of constant communion1 and it vents itself in converse with ,god1 and daily entertainment of him in our spirits and ways4 ,there is a keeping of company with him in prayer and meditation1 and all the ordinances4 ,there is a communication and familiar conference of the heart with him1 either in thinking on him or pouring out our requests to him4 ,there is a mutual and daily intercourse and correspondence of that soul with ,god1 in answering his word by obedience1 in praying to him1 and receiving answers from him1 and then returning answer again with a letter of thanks and praise1 as it were4 ,these are the ways to increase that love of ,god1 and kindle it up to a higher flame1 and it being thus increased1 it gathers in all the endeavours and abilities of the soul1 and sets all on fire1 as a sweet smelling sacrifice to please him4 ,it is henceforth the great study of the soul to remove all things that are offensive to him1 for the entertaining of sin1 his enemy1 is most inconsistent with this true fellowship and friendship4 8,if ,i regard iniquity in my heart1 the ,lord will not hear me10 ,psal4 lxvi4 #ah4 ,this will mar that sweet correspondence in prayer and praise1 for it is a breach of peace and covenant to regard and maintain his enemies4 ,therefore the soul that loves ,god will study to compose itself in all things to his good pleasure1 as well as his love1 that is strong as death1 puts him upon a careful watching1 to do all things for our profit1 and so this takes in our whole carriage and walking1 in religious approaches1 or in common businesses1 to have this as our great design--conversing with ,god and walking to all well pleasing4 ,now1 if we were once enrolled in this blessed fellowship with the ,father and the ,son then it follows1 as a fruit and result of this1 that we should have fellowship one with another4 ,and truly the more unity with ,god1 the more unity among ourselves3 for he is the uniting1 cementing principle1 he is the centre of all ,christians1 and as lines1 the farther they are from the centre1 the farther distant they are from one another1 so the distance and elongation of souls from ,god sets them at further distance amongst themselves4 ,the nearer we come every one to ,jesus ,christ1 the nearer we join in affection one to another1 and this is imported in that of ,christ's prayer1 8,that they may be one in us10 ,john xvii4 #ba1 #bb4 ,no unity but in that one ,lord1 and no perfect unity but in a perfect union with him4 ,i would exhort to study this more1--to have fellowship one with another1 as members of the same body1 by sympathy1 by mutual helping one another in spiritual and temporal things4 ,even amongst ,christians that live obscurely in a city1 or in a village1 there is not that harmonious agreement and consent of hearts1 that contention and plea of love1 of gentleness and forbearance1 who shall exercise most of that1 but there are many jealousies1 heart burnings1 grudgings1 strifes1 evil speakings1 c41 to the stumbling of others1 and the weakening of yourselves1 which certainly argue that ye are much carnal1 and walk as men1 and that the love of ,god and fellowship with him is waxed cold1 and is languished and dead1 c4 ,sermon ,,viii4 #a ,john i4 #d4--8;,and these things write we unto you1 that your joy may be full40 ,all motions tend to rest and quietness4 ,we see it daily in the motions below1 and we believe it also of the circular revolutions of the heavens above1 that there is a day coming in which they shall cease1 as having performed all they were appointed for4 ,and as it is in things natural1 so it is in things rational in a more eminent way4 ,their desires1 affections1 and actions1 which are the motions and stretches of the soul towards that it desires and apprehends as good1 tend of their own nature1 and are directed by the very intention of the soul to some rest and tranquillity1 some joy and contentation of spirit4 ,if other things that have no knowledge have their centre of rest1 how much more must man1 who is an understanding creature1 have it by the ordination and appointment of ,god6 ,but there is this wide difference in the point of capacity of happiness between man and other creatures1 that they1 whatsoever excellent virtues or properties they have1 yet know them not themselves1 and so can neither enjoy what excellency themselves have1 nor have use of what is in others4 ,for to what purpose is it to shine forth1 if there be no eye to see8 ,what advantage hath the rose in its fragrancy1 if it cannot smell itself8 ,that which is not perceived1 is as if it were not4 ,and therefore it is an evident testimony1 that all these visible things were created1 not for themselves1 but for man's sake1 who knows them1 can use them1 and enjoy them4 ,here is1 then1 the peculiar capacity that ,god hath given to man1--to discern and know what he seeks1 what he hath1 and possesses1 that so he may be able to enjoy it1 or use it1 according to the nature of it4 ,this is a great point of ,god's image and conformity with him1 whose infinite blessedness and joy riseth from that perfect comprehension and intuitive beholding of himself1 and his own incomprehensible riches4 ,so then1 man's happiness or misery must depend upon this1--both what the soul fixeth upon1 and what it apprehendeth to be in it4 ,for if that eternal and universal good1 the all-fulness of ,god1 be the centre of the soul's desires and endeavours1 and there be apprehended and discovered in ,god that infinite excellency and variety of delights which nothing else can afford so much as a shadow of1 then there cannot but result from such a conjunction of the soul's apprehension1 suitable to the fulness of ,god1 and of the excellency and goodness of ,god1 suitable to the desires of the soul1 such a rest and tranquillity1 such joy and satisfaction1 as cannot choose but make the soul infinitely happier than the enjoyment of any other thing could do4 ,this being the thing1 then1 which all men's desires naturally tend unto1 this tranquillity and perfect satisfaction of the heart being that which carries all men's hearts after it1 and that which men seek for itself1 and which they seek in all other things1 the great misery of man is1 that he mistakes the way to it1 and seeks it where it is not to be found4 ,the generality of men are so far degenerated1 both from the impression of a divine majesty1 and the sense of an immortal being within themselves1 that they imagine to content and ease their own hearts in these outward1 inconstant1 perishing things1 and so their life is spent in catching at shadows1 in feeding on the wind1 in labouring in the fire4 ,there is nothing so plentifully satisfies our expectations as can quit the cost1 and recompense the expense of our labour1 toil1 grief1 and travail about it4 ,there is nothing therefore but a continual1 restless agitation of the heart from one thing to another1 and that in a round1 circling about1 from one thing that now displeases or disappoints to things that were formerly loathed1 as a sick man turns him from one side to another1 or changes beds often1 and at length returns1 expecting to find some ease where he lay at first4 ,and it may be judged that all circular motions are eternal1 and so they can never be supposed to attain their end1--that is1 rest and tranquillity4 ,therefore a soul thus carried in a round1 by the vain imaginations of his heart1 is likely never to settle and find solid rest and peace4 ,nay1 how is it possible that they can give that tranquillity and contentation to the heart and soul of man1 that are so utterly in their natures disproportioned to it1 both because they are only suited to the senses1 and likewise for that they are changeable8 ,now the soul is framed with a higher capacity1 and can no more be satiated with visible things1 than a man that is hungry can be satisfied with gold2 and besides1 it is immortal1 and must have something to survive all the changes of time1 and therefore is likely to rest nowhere but in that which hath eternal stability4 ,now1 though these things cannot truly fill the heart1 yet they swell the belly1 like the east wind1 or like the prodigal's husks1 fill it with wind1 which causeth many torments and distempers in the soul2 and though they cannot give ease1 yet they may be as thorns to prick and pierce a man through with many sorrows1 as our ,saviour speaks4 ,so that there is no more wisdom or gain in this1 than in gathering an armful of thorns1 and enclosing and pressing hard unto them1--the more hardly and strongly we grip them1 the more grievously they pierce us2 or as if a man would flee into a hedge of thorns in a tempest1--the further he thrusts into it1 he is the worse pricked3 and that which he is fallen into is worse than that he fleeth from4 ,i am sure all your experiences give a harmonious testimony to this1 that there is no solid1 permanent1 constant1 and equable heart-joy and contentation in all the fancied and imaginary felicities that this world adores4 ,there is nothing of these things1 that is not lesser1 and lower in actual possession1 nor in the first apprehension of them afar off4 ,nothing in them answers either our desires or expectations2 and therefore1 instead of peace and tranquillity1 they breed more inward torment and disquiet1 because of that necessary and inevitable disappointment that attends them4 ,therefore the apostle passeth all these things in silence1 when he is to write of purpose1 to give a fulness of joy2 for he knows that in them there is neither that joy1 nor that fulness of joy he would wish for from them2 but it is other things he writes for this end4 ,now1 indeed1 there hath been some wiser than others1 that have their apprehension far above the rest of mankind1 and have laboured to frame some rules and precepts to lead man into this true rest and tranquillity4 ,and truly1 in this they have done much to discover the vanity and madness of the common practice of men1 and to draw man from sensible and outward things1 to things invisible and spiritual4 ,yet there is a defectiveness in all the rules that natural reason can reach unto4 ,there is some crookedness withal adheres to them1 which shows our departure from our original4 ,there are many excellent discourses of morality in heathen writings1 which may be very subservient to a ,christian1 and useful to the composing and settling of his mind1 amidst all the fluctuations and uncertainties of this world4 ,they may come well in as subsidies and guards to a ,christian's heart1 to preserve that peace and joy it hath from ,god1 and keep out the ordinary tumultuous passions that disturb the most part of men4 ,but here is the lamentable failing1 that while they call a man off things without1 as adventitious1 they lead him but into his own spirit within1 as if he could there find that rest in the very enjoyment of his poor1 miserable1 wretched self4 ,but ,christ ,jesus calls us into our own spirits1 not to dwell there4 ,for ,o what a loathsome and irksome habitation is a defiled heart and a guilty conscience6 ,but rather1 that finding nothing of that joy and refreshment within1 we may then freely and fully forsake ourselves1 as well as the world without1 and transport into ,god in ,christ1 the only habitation of joy and delight1 that being filled with anguish from the world1 and from ourselves1 we may more willingly divorce from both1 and agree to join unto ,jesus ,christ1 and to embrace him in our hearts1 who is the only ,fountain of life and joy1 who had no other errand and business from heaven1 but to repair man's joy1--as grievous a breach as any in the creation1--a thing as much missed and sought after as any thing1 yea1 sought after in all things that are sought4 ,john xv4 #aa4 8,these things ,i have spoken to you1 that your joy may be full40 ,therefore the apostle propounds this as the end of his writing on this subject1--the word of life2 these things write ,i 8that your joy may be full20 and the way to attain this fulness of joy1 he expressed in the former verse1--by fellowship with the ,father and the ,son4 ,that which makes all other things disproportioned to the soul of man1 to give it this joy1 is the extreme unsuitableness between them4 ,the soul hath an infinite capacity1 and besides1 an immortality of endurance1 but they are condemned under impotency to supply that infinite void and inconstancy1 by which they must needs perish1 and leave the soul without all comfort1 and with more anxiety4 ,but in those things written here we find all things suited and proportioned to the very great exigence of the soul4 ,there is a suitableness in them1 because of their spiritual nature1 whereby they may close immediately with thy spirit4 ,other things are material and corporeal1 and what union1 what fellowship can a spirit be supposed to have with them8 ,they are extrinsic1 advenient things1 that never come to a nearer union with thy soul2 and though they could1 they would debase thy soul1 and not exalt it1 because of a baser inferior nature4 ,but these things1 ,jesus ,christ1 eternal life in him1 these precious promises of the gospel1 these spiritual privileges of ,son-ship1 c41 these are of a more divine nature1 and by meditation and faith souls come to close with them4 ,these are inward things more near the soul that believes1 than himself is to himself2 and so he may always carry them about in his heart1 which may be a spring of everlasting joy4 ,this no man can take from him4 ,john xvi4 #bb4 ,for the ground and fountain is inward1 seated without the reach of all these vicissitudes and changes4 ,then1 as they have a suitableness1 so they have a fulness in them1 to create fulness of joy4 ,they are cordials to the heart1 things that are in their own nature refreshing to the soul1 and apt to beget heart-joy4 ,other things are not suitable to this1 to produce any such inward soul-complacency4 ,the things that are from without reach not so deep as the heart2 they make their impressions rather on the outward senses1 to tickle and please them1 or the countenance1 to put some pleasing shape upon it4 ,but the wise man pronounceth all those joys that arise from external things to be superficial1 only skin-deep4 8,in the midst of laughter the heart is sorrowful1 and the end of that mirth is heaviness10 ,prov4 xiv4 #ac4 ,extrema gaudii luctus occupat47#bce7 ,there is no solid recreation to the soul in its retired thoughts1 from all the delights of the senses2 it is but like the pleasure of the itch1 which no man esteems pleasure4 ,but besides1 as the things of the gospel affect the heart and soul by bringing soul-mercies and treasures1 as forgiveness of sin1 hope of heaven1 c41 so there is a fulness in them1 which may answerably fill all the corners of the heart with joy4 ,there is an unexhaustedness in these things1 an universality in ,christ2--all in all1 all the treasures of wisdom are in him2 and may not this cause surely an high spring-tide of joy8 ,the heart is eased upon the lowest clear apprehension of ,christ and the gospel4 ,it gives a heart-serenity and calmness to a troubled soul1 that nothing else could do4 ,yet to make up the fulness of joy1 as well as the solidity of it1 to extend the measure of it1 as well as to beget the true quality of it1 it is requisite that not only there be a fulness in the object1--that is1 full1 superabundant1 ample matter of rejoicing2 but there must be a kind of fulness in the apprehension4 ,it must be represented fully as it is1 and the clouds of unbelief scattered2 and then indeed1 upon the full aspect of the gospel1 and ,christ in it1 there is a fulness of joy that flows into the soul1 as the sea is filled upon the full aspect of the moon4 ,o that we could believe this1 that there is a fulness of joy here1 and nowhere else6 ,certainly1 this alone being pondered and sunk into our hearts1 would be a powerful reformer in us1 and among us4 ,how would it carry men's hearts to a disgracing and despising all the things that are held in admiration by men6 ,how would it turn the channel of men's judgments1 opinions1 affections1 and conversations6 ,for certainly1 whithersoever the tide of joy flows1 thither the heart is carried1 and this it is that all men are seeking1 though they take many contrary and divers ways1 as their own fancy leads them4 ,now1 if once this were established in thy soul1 that here is that truth and fulness of joy1 which elsewhere is ignorantly and vainly sought1 would it not divert thy desires1 and turn the current of thy affections and endeavours1 to fall into this ocean of gladness and delight8 ,elsewhere there is neither true joy nor full joy1--nec verum nec plenum gaudium4 ,there is no verity in it2 it is but an external garb and shadow1 and there is no plenty or fulness in it4 ,it fills not the hand of the reaper1 it satisfieth not his very hunger4 ,but here1 when a soul is possessed with ,christ by faith1 and dwelleth in ,god by love1 there is both reality and plenty4 ,all the dimensions of the heart may be filled up4 ,some allegorize upon the triangular composition of man's heart1 that no orbicular thing such as this world can fill it exactly without vacuity1 but only the blessed and holy ,trinity47#bcf7 ,truly we may conceive1 this fulness of joy1 excluding all the latent griefs of the heart and filling up all the vacant corners doth flow from that blessed fellowship of the ,father and the ,son4 ,now1 though these two be only mentioned yet the ,holy ,ghost must not be excluded1 for the apostolic prayer doth attribute chiefly our fellowship with ,god to the ,spirit1 so that it is the ,spirit unites our hearts1 and associates them to ,god1 and that seems to correspond between him and us4 ,so then there is such a fellowship with the ,father1 ,son1 and ,holy ,ghost1 that leaves no vacuity in the heart1 that fills all the dimensions and corners of it with peace and joy4 ,but add unto this in the third place that these things have not only a fulness1 but1 withal a durableness1 not only plenty1 but besides1 eternity and perpetuity1 to correspond to the immortality of the soul4 ,and this1 certainly1 is a great congruity1 and so makes up much beauty and harmony1 for what more incongruous and unsuitable than for an immortal spirit to spend itself1 and give up itself to that which is not which must leave it1 which is mortal1 and fading in its own nature1 without which it must continue infinitely longer than it can enjoy it8 ,and what more comely than for an immortal thing to associate with eternal things1 and to derive its joy from an eternal spring8 ,for1 when all things visible are done away1 and things mortal abolished1 then its joy none can take from it1 because it takes its joy from that which must survive all these changes4 ,suppose any thing could for the present give a fulness of joy1 and absolute content to the heart1 yet1 if we imagine that that thing may be separated and disjoined from the heart1 and cease to be1 certainly the very expectation of such an eternal separation would almost extinguish all the joy1 and make it dry up of the fulness1 for1 may a soul think1 what shall ,i do for ever when this well dries8 ,whence shall ,i draw water of joy8 ,out of what well8 ,but now1 that fear is removed1 and the soul needs not lose its sweetness of the present enjoyment of ,god through anxious foresight of the future1 because he may know that the perfect fulness that shall never ebb is but coming1 and the sun is but ascending yet towards the meridian1 from whence he shall never go down1 but stand fixed1 to be the eternal wonder and delight of angels and men4 ,now1 though it be true that ,christians here have neither that plenty nor that perpetuity of this joy that the object of it gives ground for1 though their hearts be often filled with griefs and sorrows--partly from outward1 partly from inward evils and afflictions1--yet1 certainly1 this ariseth but from the dark apprehension1 dim belief1 and slight consideration of those things that ,christ spoke1 and his apostles wrote unto us4 ,we might1 no question1 keep our hearts in more peace and tranquillity1 in all the commotions of the times or alterations in ourselves1 if we did more steadfastly believe the gospel and keep more constant fellowship with ,god4 ,but1 however it be1 there is radically a fulness of joy in every believer's heart4 ,that seed is sown that shall one day be ripe of fulness of joy1 it is always lying at the root1 and reserved for them4 ,o let us lay these things to heart1 which1 being laid to heart1 and laid up in the heart1 will fill it with this sweet fragrant perfume of peace and joy4 ,they are written for this end1 let us hear them for this end too1 that our joy may be full4 ,it is true1 indeed1 that this fulness of joy suits only the life to come1 when the vessel is both enlarged and strengthened to contain it4 ,things that have strong spirits in them must have strong new bottles such as our crazy mortal bodies are not1 therefore the ,lord hath reserved the just fulness1 the overflowings of this joy1 for the time that the soul shall be purified from all sin1 and the body delivered from all corruption4 ,because that sin lurks in many corners of the heart now1 therefore this joy cannot fill up the heart and all the vacuities of it1 for it is of so pure and heavenly a nature that it will not compound and intermingle with sin or sinful lusts4 ,but when nothing of that remains in the heart then it flows in apace1 and leaves no corner of the heart unsatisfied and unsupplied4 ,i would have you1 who get some tastes of this joy and peace by the way1 not disquieted and troubled1 because it abides not to be ordinary food4 ,if you be set down again to your ordinary spare diet of manna in the wilderness and have not these first fruits and grapes of ,canaan sent to you1 think it not strange1 for the fulness which you seek you are not capable of here1 but you shall be capable of it hereafter4 ,you ought1 with patience1 to wait for that day when your joy shall be full4 ,as ,christ is full1 full measure heaped up and running over1 will he mete out unto you then1 and this shall be without the fear of any ebb or diminution of it for all eternity4 ,neither shall this fulness1 and constant fulness1 cloy the soul1 or breed any satiety in it4 ,there is fulness of joy without surfeit1 without satiety1 that which they have they shall always desire1 and that which they desire they shall always have1 everlasting desire and everlasting delight being married together in their fulness4 ,but yet so much is attainable here as may truly be called fulness in regard of the world4 ,the fulness of joy that all the pleasures of this earth can afford is but scarcity and want to the inward fulness of joy and contentation the poorest believers may have in ,god1 reconciled in ,christ4 ,that which the wise man gives as the character of all earthly joy suits well1 8,i said of laughter1 ,it is mad1 and of mirth1 what doeth it80 ,eccl4 ii4 #b4 ,truly it cannot be supposed to be more real than that which is the ground and spring of it4 ,it must be a perfunctorious17#bcg7 superficial1 and empty joy that is derived and distilled from such vanities4 ,nay1 there is a madness in it besides1 for men's apprehensions to swell so excessively towards poor1 narrow1 and limited things4 ,it is a monster in reason to put such a value upon nothing1 and make ourselves glad upon our own dreams and fancies4 ,there is such a manifest abuse and violation of reason in it1 that it can be supposed to proceed from nothing but a distemper in men's hearts4 ,but1 besides this1 there are two other characters of it given 7,prov4 xiv4 #ac471 8,even in laughter the heart is sorrowful1 and the end of that mirth is heaviness40 ,there is no pure earthly joy1 for it hath always a mixture of grief and sadness in the inward retired closet of the heart4 ,it is of such deadness and inefficacy that it drives not out of the heart all discontentments and anxieties1 but if the most jovial man1 that seems to be transported with his delights would but retire within and examine his own conscience1 he would find those delights have but little power to affect his heart4 ,he would find terrible and dreadful representations there1 that his joys may well for a time darken them1 but cannot drive them away4 ,and then it is the very natural law and fatal necessity that grief follows those joys at the heels1 yea1 is perpetually attending them1 to come in their place4 ,god hath so conjoined them together1 and so disposed them1 that men's joy shall be mingled with grief1 but their grief is pure and unmixed1 and that he who draws up joy to him from the creatures1 must draw grief and vexation in that same chain1 inseparably annexed to it by the wise ordination of ,god4 ,but there are joys of the ,holy ,ghost arising from the intimation and apprehension of the gospel1 from the consideration of the grace and goodness of ,god manifested in it and the experience of that in the soul1 which are of another stamp and nature4 ,these1 indeed1 affect the heart1 and give the answer of a good conscience1 in the blood of ,christ1 which is a continual feast4 ,these drive out the bitter and dreadful apprehensions of sin and wrath4 ,these sweeten and refresh the soul in all worldly afflictions and griefs4 ,the heart of man knoweth his own bitterness1 and a stranger doth not intermeddle with his joy1 ,prov4 xiv4 #aj4 ,indeed1 the torments and perplexities of a troubled soul are better felt by itself than known by others1 and so are the joys of that heart that apprehends ,jesus ,christ and peace purchased in him4 ,they are such as no man that is a stranger to such things in his experience can apprehend4 ,it is a joy unspeakable4 ,o what unspeakable content gives it to the heart6 ,and truly if you did not interpose the clouds of unbelief and sin between you and his shining countenance1 there needed not be so often an eclipse in the joys of believers4 ,yet the day is coming that ye shall see him fully as he is1 and nothing be interposed between you and him1 and then your joy shall be full c4 ,sermon ,,ix4 #a ,john i4 #e4--8,this then is the message which we have heard of him1 and declare unto you1 that ,god is light10 c4 ,the great design of the gospel is to make up the breach of man's joy1 and open up the way to the fulness of it1 and therefore it is the good news and glad tidings of great joy1 the only best message that ever came to the world4 ,now it shows unto us the channel that this river of gladness and joy runs into1 it discovers what is the way of the conveyance of it to the soul1 and what are the banks it runs between1 and that is fellowship with the ,father and with the ,son4 ,in this channel that river of delight runs1--between the banks of the love of ,god to us1 and our love to him4 ,herein a soul is happy1 and accounts itself happy1 and truly1 in so much do we profit by the word1 and answer the design of the gospel1 by how much we estimate our happiness from this alone from the communication of ,god to us4 ,whensoever the gospel takes hold of your hearts1 it will undoubtedly frame them to this1--to a measuring of all blessedness from ,god alone4 ,and this will carry the heart to an undervaluing of all other things1 as being too low and unworthy for this end1 and so to a forsaking of every thing for the closer enjoyment of ,god4 ,i fear many believers are little acquainted with this joy1 because they draw not their joy singly out of the pure fountain of delight1 but turn aside to other external comforts1 and drown their souls in them4 ,now1 indeed1 these two cannot well consist together4 ,if we take in any thing else to make up our happiness and comfort1 so much we lose of ,god1 and that which is truly spiritual1 and therefore our hearts would be more purified from carnal delights1 if we would have experience of this joy1 we must hang only upon his countenance and company1 else we lose the sweetness of it4 ,now the apostle prosecutes this further1 to discover what conformity must be between them that should keep this fellowship1 and what likeness of nature and qualities is necessary for them who would be happy in ,god's society4 8,this is the message we have heard10 saith he1 8and which we declare unto you1 that ,god is light10 c4 ,take this jointly with that which went before1 8this we declare1 that ye may have fellowship with the ,father and the ,son40 ,and to the end this fellowship may hold and yield you fulness of joy1 it is necessary that the nature of ,god be laid down as the pattern to which ye must be conformed1--8,god is light10 and therefore you must be light too1 if ye would have fellowship with that pure light4 ,now this1 ,i say1 is the full message of the gospel1 that which was sent down from heaven with the ,son of ,god1 the messenger of the covenant1 and which the apostles heard from him4 ,indeed the very manner of the proposal of these things stirs up our hearts to attention1 and makes us more serious than commonly we are4 ,that there is one1 and such an one sent from heaven1 with such an embassage as this is1 to invite us to society with ,god again1 one whose interest lies in this1 to make us happy1 and this he declares unto us1 that he hath no other design but to fulfil our joy4 ,o how powerful might this be on our hearts to conquer them1 to make them willingly hearken to him6 ,any message that comes from heaven should be received with great reverence and respect of mortal men1 because it comes from the court and palace of the great ,king4 ,but when this is the substance of it1 to make us happy in himself1 to advance us to this incomparable dignity of society with himself1 in which society there is a fulness of joy1--then how should we receive it with open hearts1 and entertain it gladly6 ,if we could take it always thus as a message from heaven1 and look upon it and hear it in that notion1 ,i think the fruit would be incomparably greater1 for what is it that makes it dead and ineffectual in men's hearts1 but that the apprehension of it degenerates and falls down from ,god to creatures1 because it is not taken so as his word1 carrying the stamp of his divine authority8 ,we bring it forth1 not as a message from him1 but as from ourselves1 and you receive it1 not as from him1 but from us1 and thus it is adulterated and corrupted on both hands4 ,my beloved1 let us jointly mind this1 that whatsoever we have to declare is a message from ,god to mortal men2 and1 therefore1 let us so compose ourselves in his sight as if he were speaking to us4 ,the conscience of a very heathen was awaked when ,ehud told him he had a message from ,god to him4 ,eglon arose out of his seat1 that he might hear it reverently1 7,judg4 iii4 #bj47 though it was a bloody message1 as it proved in the event4 ,yet so much the common dictates of reason might teach you1 that ye should arise and compose yourselves to reverend and awful attention to what the ,lord ,god will speak4 ,but when1 moreover1 we know that the sum of the message is to make us blessed1 and raise us up to communion with him in his joy and happiness we are not only called to reverence1 as to ,god1 but to ardent affection and desire1 as to him who by all means seeks our happiness4 ,o how happy were he that could first hear and receive this message from him1 and then declare it to others6 ,but1 however1 though we should fail in that1 this doth not change either the authority or nature of the message itself2 and therefore1 if men should be so far destitute of ,god as not to bring it from him immediately1 yet do not you forsake your own mercy too1 but receive it as that which is come forth from ,god1 receive it for itself1 as carrying in its bosom a fulness of joy to you1 and receive it for his sake who moved this embassage first after sinners1 and his sake who carried it to sinners1 that is1 for the ,father and the ,son1 to whose fellowship you are here invited4 ,let us then hear the message4 8,this then is the message1 that ,god is light10 c4 ,the ground of communion of persons is their union in nature1 or likeness one to another4 ,there is some general society between all mankind1 as being conjoined in one common nature2 but the contracting of that in narrower bounds of affinity and consanguinity doth enlarge the affection the more4 ,you see it is natural for those who are joined by such relations of blood one to another1 to love one another more than others out of these bonds4 ,but true friendship draws the circle yet narrower1 and contracts the love that is scattered abroad to mankind in a strange channel1 to run towards one1 or a few1 and the foundation of this is some peculiar and particular similitude and likeness in manners and sympathy of disposition1 which makes the souls of men to melt one into another1 after some converse and acquaintance together4 ,this is the bond that knits this near society1 some conformity necessarily presupposed to communion and fellowship4 ,now1 that which holds so in the communion of man with man1 must be much more needful in man's communion with ,god1 for all the societies1 combinations1 and conjunctions of the creatures1 are but shadows of this higher communication of the spirit of man with ,god the ,father of spirits4 ,and1 indeed1 we may find some rude draughts and resemblances of this divine society1 and of the rule according to which it must he modelled1 in all the friendly or near conjunctions of creatures2 for every thing is best preserved and agreeth best with things of its own nature4 ,see the disposition of the parts of the world4 ,things contiguous and nearest other are also likest in nature one to another4 ,so it is among men4 ,the several agreements and symbolizings of men's spirits in different qualities and tempers1 make several sorts of men1 and part them into so many companies3 ,pares paribus congregantur4 ,simile simili gaudet47#bch7 ,now1 my beloved1 this same supernatural and divine society that we speak of must be constituted according to this fundamental rule1 that is1 it is necessary1 to the end that ,god and man may have fellowship together1 that they come nearer in likeness one to another4 ,now for ,god1 you know he cannot be liker us1 for he is unchangeably holy and good4 ,that were most absurd to bring down his ,majesty to partake of our wretched infirmities of sin and darkness4 ,indeed in this he hath come as far as his own nature and our good would permit1 to communicate in our nature1 and all the sinless infirmities of it4 ,it is impossible1 then1 that he should make up the distance by any change of himself1 but we must be changed1 and some way raised up to partake of the purity of his nature1 and be transformed into some likeness to him1 and then is the foundation of society and fellowship laid down4 ,this is the apostle's meaning1 in declaring to us what ,god is that according to that pattern1 and in that glass we may see what to conform ourselves to1 and may have a particular determination of the great qualification of those who pretend to fellowship with ,god4 8,god is light and in him is no darkness40 ,now1 take the just opposition--man is darkness and in him is no light4 ,now1 what communion then can light have with darkness8 ,either the light must become darkness1 or the darkness become light4 ,either the light must leave its glorious purity and forsake its nature--which cannot be admitted--or else the darkness of men's souls must be wiped off1 and abolished by the brightness of ,god's light4 ,and then there may be a communion between the primitive light and the derivative light1 between the original light and that which flows out from the original4 ,but take darkness remaining darkness1 and light remaining light1 and they cannot compone7#bci7 together1 for the first great separation that was made in the world was between light and darkness4 8,and ,god saw the light that it was good1 and ,god divided the light from the darkness10 ,gen4 i4 #d4 ,and so it is impossible for men that live in the darkness of their minds1 in ignorance1 and in the darkness of sinful lusts1 that they can have any fellowship with ,god1 who is a fountain of pure light and undefiled sanctity4 8,what hast thou to do to take my covenant in thy mouth10 c1 and this ,god saith to the wicked4 ,it is an incongruous and unsuitable thing1 for man to pretend nearness and interest in this ,god and yet be buried in darkness and hatred of the light of personal reformation as a gold ring in a swine's nose1 that rather deforms the jewel than beautifies the beast1 so are the pretensions of ignorant and wicked men1 to this divine society1 c4 ,sermon ,x4 #a ,john i4 #e4--8,this then is the message which we have heard of him1 and declare unto you1 that ,god is light10 c4 ,who is a fit messenger to declare this message8 ,can darkness comprehend the light1 or apprehend it8 ,or can those that are blind form any lively notion of light1 to the instruction and persuasion of others8 ,truly1 no more can we conceive or speak of ,god1 who is that pure light1 than a blind man can discourse on colours1 or a deaf man on sounds4 8,who is blind as the ,lord's servant80 ,and therefore who are more unmeet to declare this message of light8 ,what reverence and godly fear ought this to be declared withal1 when mortal man speaks of the eternal ,god unto mortal men8 ,what composure of spirit should be in us8 ,what trembling and adoration8 ,for1 at our best1 we can but declare our own ignorance1 and the furthest attainment in this knowledge is but a further discovery of man's darkness4 ,we have three ways of creeping towards that glorious light of ,god4 ,first1 his own works are like some visible appearances of that invisible and incomprehensible ,god1 and in these we know him1 but not what he is in himself4 ,consider how dark and dull we are in piercing into the hidden natures of things1 even below us1 as beasts and plants4 ,we behold some effects flow from them1 but from what principle these do flow1 that we know not4 ,how much less can we apprehend any thing suitable of the divine ,majesty1 that is infinitely above us1 from these wonderful and glorious works of his power and wisdom6 ,man is endowed with wisdom to do some excellent works of art1 as planting1 grafting1 building1 painting1 weaving1 and such like4 ,but the beasts that are below us cannot apprehend from these works what the nature of man is4 ,now is there not a more infinite distance1 a greater disproportion between us and the divine nature1 so that we cannot rise up to an understanding notion of it1 in itself8 ,nay1 besides1 one man will do many things which another cannot understand--he beholds the art of it1 he sees the matter1 but yet he cannot pierce into the mind of the workman1 and look upon that wisdom and idea of his mind4 ,therefore all that we can conclude from these wonderful works of ,god1 is some silent admiration of him4 ,if these be such1 then what must he be8 ,how infinitely distant from them1 and transcendent over them8 ,but what he is1 these cannot declare1 and we cannot apprehend4 ,then we use to climb up to the knowledge of ,god1 by attributing to him all the perfections1 excellencies1 and eminences of the creatures4 ,whatsoever commends them we apprehend that originally and infinitely in him1 and thus we spell out that name that is most simply one1 in many letters and characters1 according to our mean capacity1 as children when they begin to learn4 ,so we ascribe to him wisdom1 goodness1 power1 justice1 holiness1 mercy1 truth1 c4 ,all which names being taken from the creatures1 and so having significations suited to our imperfections1 they must needs come infinitely short of him1 and so our apprehensions of them4 ,these are scattered among the creatures1 therefore they cause divers conceptions in us1 but all these are united in him4 ,he is a most simple1 pure being1 that eminently and virtually is all things1 and properly is none of all4 ,another way we have of apprehending him1 by way of negation1 denying all the imperfections of the creatures1 and removing them at an infinite distance from him4 ,and truly1 though this be an imperfection in knowledge1 yet it is the greatest knowledge we can attain to1 to know rather what he is not1 than what he is4 ,he is not limited to any place1 nor bounded with any measures and degrees of perfection1 as creatures are1 therefore we call him infinite4 ,he is not comprehended within the limits of time1 but comprehends all within himself1 therefore he is eternal4 ,he is not subject to changes and alterations1 therefore called immutable4 ,he is not compounded1 as a result of divers parts1 therefore he is most purely simple1 and one4 ,he is not like those things we see and hear1 that fall under our senses1 therefore we call him a ,spirit1 or a spiritual ,being4 ,now1 in all these weak endeavours of man1 to detain and fix his own spirit in the contemplation of ,god1 if he cannot reach the understanding of what ,god is1 yet certainly he will attain this great point of wisdom1--not to be ignorant of his own ignorance4 ,and truly1 my beloved1 this is the thing ,i would have us to learn to know1 that the admiration of ,god in silence is the best expression of him4 ,we would not search into these mysteries1 to satisfy our curiosity1 but rather compose our hearts to a continual silent wondering before him for where our understandings are confounded1 and our minds overwhelmed with the infiniteness of that glory1 so that we can see nothing but our ignorance of all this should certainly compose all to quiet admiration1 for silence and wonder is the proper and natural posture of a soul that is at a stand1 and can neither get forward for inaccessible light1 nor will retire backward1 for that it apprehends already4 8,this then is the message1 that ,god is light40 ,because we cannot conceive in our poor narrow minds what ,god is in himself1 therefore he expresseth to us often in similitudes to the creatures1 and condescends to our capacity4 ,as he stands in manifold relations to us1 so he takes the most familiar names1 that may hold out to our dull senses what we may expect of him4 ,therefore he calls himself a ,father1 a ,king1 a ,husband1 a ,rock1 a ,buckler1 and ,strong ,tower1 a ,mountain1 and whatsoever else they may represent to our hearts1 that which may strengthen them in believing4 ,but there is no creature so directly attributed to ,god1 as light1 none used to express his very nature and being1 as abstracted from these relations1 but this1--8,god is light10 and ,christ takes it to himself--8the light of the world1 and the life of men40 ,the truth is1 it hath some excellency in it above all other visible creatures1 that it may fitly carry some resemblance to him4 ,the scripture calls light his garment1 ,psal4 civ4 #b4 ,and truly it is a more glorious robe of ,majesty than all the royal and imperial robes and garments of state that either angels or men could contrive4 ,the light is1 as it were1 a visible appearance of the invisible ,god4 ,he hath covered his invisible nature with this glorious garment to make himself in a manner visible to man4 ,it is true1 that light is but1 as it were1 a shadow of that inaccessible light1 umbra ,dei4 ,it is the dark shadow of ,god1 who is himself infinitely more beautiful and glorious4 ,but yet1 as to us1 it hath greater glory and majesty in it than any creature besides4 ,it is the chief of the works of ,god1 without which the world would be without form1 and void4 ,it is the very beauty of the creation1 that which gives lustre and amiableness to all that is in it1 without which the pleasantest paradise would become a wilderness1 and this beautiful structure1 and adorned palace of the world1 a loathsome dungeon4 ,besides the admirable beauty of it1 it hath a wonderful swift conveyance1 throughout the whole world1 the upper and lower1 in a moment1 in the twinkling of an eye4 ,it is carried from the one end of heaven to the other in a moment1 and who can say by what way the light is parted8 ,job xxxviii4 #bd4 ,moreover it carries alongst with it a beautiful influence1 and a refreshing heat and warmness1 which is the very life and subsistence of all the creatures below4 ,and so1 as there is nothing so beautiful1 so1 nothing so universally and highly profitable4 ,and to all this1 add that singular property of it1 that it is not capable of infection1 it is of such absolute purity1 that it can communicate itself to the dunghill1 as well as to the garden1 without receiving any mixture from it4 ,in all the impurities it meets withal1 it remains unmixed and untainted1 and preserves its own nature entire4 ,now you may perceive1 that there is nothing visible that is fitter to resemble the invisible ,god1 than this glorious1 beautiful1 pure1 and universally communicable creature1 light4 ,hereby you may have shadowed out unto you the nature of ,god1 that he is an all knowing1 intelligent ,being4 ,as light is the first and principal visible thing yea1 that which gives visibility to all things1 and so is in its own nature a manifestation of all things material and bodily1 so ,god is the first object of the understanding--primum intelligibile1 et primum intelligens4 ,nothing so fit an emblem of knowledge as light1 and truly in that respect ,god is the original light1 a pure intellectual light that hath in himself the perfect idea and comprehension of all things4 ,he hath anticipated in himself the knowledge of all1 because all things were formed in his infinite understanding1 and lay1 as it were1 first hid in the bowels of his infinite power4 ,therefore he is a globe or mass of light and knowledge1 like the sun1 from whom nothing is hid4 ,hell and destruction are not covered to him4 ,there is no opacity1 no darkness or thickness in the creation1 that can terminate or bound this light1 or hinder his understanding to pierce into it4 ,now as all things1 by the irradiation of the light1 become visible so the participation of this glorious ,sun of righteousness1 and the shining of his beams into the souls of men1 makes them to partake of that heavenly intellectual nature1 and reflects a wonderful beauty upon them1 which is not in the rest of the world4 ,besides1 here is represented to us the absolute purity and perfection of ,god's nature1--8,god is light1 and in him is no darkness40 ,besides the purity of the light of knowledge1 there is a purity of the beauty of holiness4 ,the glorious light of ,god's virtue1 and power1 and wisdom1 is communicated to all the creatures4 ,there is an universal extent of his influence towards the good and bad1 as the sun shines on both and yet there is no spot nor stain upon his holiness or righteousness1 from all his intermingling with the creatures1 the worst and basest creatures4 ,all his works are holy and righteous1 even his works in unholy and unrighteous men4 ,he draws no defilement from the basest of the creatures1 nor yet from the sinfulness of it4 ,he can be intimately present and conjoined in working1 in virtue and power1 in care and providence with the dirt and mire of the streets1 with the beasts of the field1 and yet that is no stain upon his honour or credit1 as men would suppose it to be1 no more than it is a dishonour to the sun to shine on the dunghill4 ,in a word1 there is no mixture of ignorance1 darkness1 impunity1 or iniquity in him not the least shadow of change or turning not the least seed of imperfection4 ,in regard of him1 the moon is not clean1 and the sun is spotted4 ,in respect of his holiness1 angels may be charged with folly4 ,then add unto this to make up the resemblance fuller1 the bounty and benignity of his influence upon the world1 the flowings forth of his infinite goodness1 that enrich the whole earth4 ,look as the sun is the greatest and most universal benefactor--his influence and heat is the very renovation of the world of the world4 ,it makes all new1 and green and flourishing1 it puts a youth upon the world1 and so is the very spring and fountain of life to all sublunary things4 ,how much is that true of the true light1 of the substantial1 of whom this sun is but a shadow8 ,he is the life of the world1 and the light of men4 ,every good gift1 and every perfect donation descends from him1 ,james i4 #ag4 ,his influence is more universal to the being1 to the moving1 to the living of all things4 ,and then ,jesus ,christ1 the ,sun of righteousness1 is carried about in the orb of the gospel1 and in his beams there is a healing virtue4 ,these are the refreshments of poor wearied souls1 that are scorched with the anger of ,god4 ,there is an admirable heat and warmness of love and affection that this glorious light carries embosomed in it1 and that is it that pierces into souls1 and warms hearts1 and quickens dead spirits1 and puts a new face upon all again4 ,this is the spring of all the life that is truly spiritual1 and it hath as sweet and comfortable effects upon the souls of men who receive the truth in love1 the light in love1 that is1 the light with heat1 as ever the sun approaching near the earth hath had upon plants and living creatures4 ,and to complete the resemblance more1 there may be something of the infallibility and incomprehensibility of the divine ,majesty here represented4 ,for though nothing be clearer than the light yet there is nothing in its own nature darker than light that which is so manifest to the eyes1 how obscure is it to the understanding6 ,many debates and inquiries have been about it1 but yet it is not known what that is1 by which we know all things4 ,certainly such is the divine light4 ,it is inconceivable and inexpressible1 therefore is he said to dwell in light inaccessible and full of glory1 #a ,tim4 vi4 #af4 ,there is a twofold darkness that hinders us to see ,god1 a darkness of ignorance in us1 and a darkness of inaccessible light in him4 ,the one is a vail upon our hearts1 which blinds and darkens the souls of men1 that they do not see that which is manifest of ,god1 even in his works4 ,o that cloud of unbelief that is spread over our souls1 which hinders the glorious rays of that divine light to shine into them6 ,this darkness ,satan contributes much to1 who is the prince of darkness1 #b ,cor4 iv4 #d4 ,this makes the most part of souls like dungeons within1 when the glorious light of the gospel surrounds them without4 ,this earthliness and carnality of our hearts makes them like the earth1 receive only the light in the upper and outward superfice1 and not suffer it to be transmitted into our hearts to change them4 ,but when it pleaseth him1 who at the first1 by a word of power1 8commanded light to shine out of darkness10 he can scatter that cloud of ignorance1 and draw away the vail of unbelief1 and can by his power and art1 so transform the soul1 as to remove its earthly quality1 and make it transparent and pure1 and then the light will shine into the heart1 and get free access into the soul4 ,but though this darkness were wholly removed1 there is another darkness1 that ariseth not from the want of light1 but from the excessive superabundance of light--caligo lucis nimi17#bdj7 that is1 a divine darkness1 a darkness of glory1 such an infinite excess and superplus of light and glory1 above all created capacities1 that it dazzles and confounds all mortal or created understandings4 ,we see some shadows of this1 if we look up to the clear sun4 ,we are able to see nothing for too much light4 ,there is such an infinite disproportion here between the eye of our mind1 and this divine light of glory1 that if we curiously pry into it1 it is rather confounding and astonishing1 and therefore it fills the souls of saints with continual silent admiration and adoration4 ,sermon ,,xi4 #a ,john i4 #e4--8,this then is the message which we have heard of him1 and declare unto you1 that ,god is light1 and in him is no darkness at all40 ,true religion consists not only in the knowledge of ,god1 but especially in conformity to him1 and communion with him4 ,communion and fellowship with ,god is the great end and design of the gospel1 and it is the great result of all a ,christian's pains and progress4 ,it is not only the greatest part of religion1 but the very reward of religion too1 for piety hath its reward of happiness in the bosom of it1 without borrowing from external things4 ,now1 that which this sweet and fragrant fruit1 which perfumes all the soul with delight1 and fills it with joy1 springs out of1 is conformity to ,god4 ,assimilation of nature and disposition1 some likeness to ,god imprinted on the soul again in holy affections and dispositions1 a coincidency of our will with the will of ,god1 drowning of it in the sea of his good pleasure1 his law in the inward parts4 ,now what is the root of this conformity1 but the knowledge of ,god8 ,this is that which hath a virtue to transform the soul into his similitude4 ,you see then where true religion begins lowest1 and by what means it grows up to the sweet fruit of that eternal joy that shall be pressed out of the grapes of fellowship with ,god4 ,so then1 whatsoever is declared of ,god unto us in his word1 whatsoever is holden forth of him1 is not only set forth to be the subject of our knowledge1 but especially to be a pattern for imitation1 and to be an inflaming motive to our affection4 ,this is the very substance of the verse4 8,this then is the message0 ,i declare1 8that ,god is light10 and this ,i heard not from ,christ only1 for the satisfaction of my curiosity1 nor do ,i declare it to you only1 that you may know it1 as if you had no more to do with it1 but especially that ye may know what ye ought to be in conformity to that light4 ,the end of your knowing ,god1 is to become liker ,god1 if so be ye would have communion with him4 ,let us take this rule1 then1 to measure all our searchings after ,god1 and inquirings into him4 ,certainly there ought to be more meditation and inquiry of heart upon this subject1 because it is the spring of all life to the soul4 ,it is that which enricheth it most1 and fills it with peace1 joy1 and delight1 and brings in a treasure into a man's heart1 such as ,christ speaks of--8,a good man out of the good treasure of his heart10 c4 ,meditation1 much meditation on ,god1 a stayedness and fixedness of spirit upon him1 lays up a treasure in the heart4 ,this is it that makes such a difference between the heart and mouth of a righteous man1 and a wicked man4 ,the heart of the wicked is little worth1 for the total want of this1 and therefore1 their lips and tongues are void of edification1 full of corruption4 ,but where this spring floweth within1 it maketh the mouth of a man like a well of life1 it maketh his lips like choice silver4 ,o the scantiness and neglect of this amongst ,christians makes all to wither and decay6 ,there is little searching after the ,almighty1 little employing and entertaining our spirits about him1 how slender and single thoughts and apprehensions of him1 which cannot but cause a deliqium7#bda7 and decay in all the parts of ,christianity1 when the very sun is eclipsed from us by our ignorance and inconsideration of him and that so long it must have dreadful effects upon us4 ,therefore1 let us be exhorted to this study to give our spirits to this employment--to think more on ,god4 ,but1 as ,i was saying1 there is need of a rule to measure us in it1 and of some caution about it1 that is that we have our end rightly established1 what we aim at in inquiring after1 or meditating upon ,god4 ,if it be only to give entertainment to the curiosity of our minds1 as in the contemplation of natural things1 if it be only to pry into secrets and mysteries1 and to labour to comprehend that which is incomprehensible1 then we lose our labour1 and we are in danger to meet with a consuming fire1 instead of instructing and refreshing light4 ,i would therefore have this guarded against1--the insatiable desire and greediness of our minds after the knowledge of secret mysteries4 ,we may set bounds here1 and not overstretch or strain our understandings1 to compass his infinite ,being1 as it is in itself4 ,let us rather take him up as he is revealed in the scriptures1 and so meditate on him as manifested in his word and works1 his grace1 mercy1 power1 wisdom1 c4 and read his name with delight in those large volumes spread before our eyes1 c4 ,now the just measuring and regulating of all knowledge of ,god is to direct it to a further end to have nothing before us but this1 that we may reverence1 adore1 fear1 and love him so much the more4 ,and this is the thing that maketh access to him most easy and sweet when the design a soul hath1 in all its searchings about him1 is for this purpose1 to the end it may love him and worship him more suitably1 and be more conformed to him1 when he is looked upon as a pattern of our conformity1 that is1 the right apprehension and up taking of him to know that ,god is light1 and so to know it1 as in it to behold the necessity of what qualification should be in us1 that is indeed to know ,god4 ,my beloved1 let us consider that so much we know of ,god1 as we love him and fear him1 and are conformed unto him1 for that knowledge1 which is not about this work and design1 is for no other purpose but to be a witness against a man1 and the most heinous aggravation of his sins4 ,to come then to the particular in hand1 8,god is light10 and that is holden out and declared for this end1 that there may be a pattern of the qualification of all that intend to enter into that society1 if ye would have fellowship with ,god1 then consider what you engage into1 what manner of person he is1 for the intimate knowledge of one another is presupposed to all constant friendship4 ,you must know then what ,god is if you would have communion with him1 because there is no communion without some conformity1 and no conformity without knowledge of him4 ,therefore1 as he is light1 so the soul must be made light in him1 and enlightened by him1 that would have his society4 ,we must be transformed into that nature1 and made children of light1 who were children of darkness4 ,now1 as there is a light of understanding and wisdom in ,god1 and a light of holiness and purity1 so there is in our souls1 opposite to these1 a darkness of ignorance and unbelief1 and a darkness of sin1 and impurity of affections4 ,now1 8what communion can light have with darkness80 ,let every man ask this at his own heart1 if there be no happiness without this society1 and no possibility of this society1 while ,i remain in darkness1 then is it not high time to come to the light8 ,this then is the first change that is made in a soul1 the darkness of ignorance and unbelief is driven out1 by the approach of that glorious light of the gospel into the heart1 then is discovered unto the soul that deformity of sin1 that loathsomeness in itself that it never apprehended4 ,then there is a manifestation of the hidden works of darkness1 of the desperate wickedness of the heart1 which lay unobserved and unsuspected all the while4 ,and now a man cannot in that view but abhor himself1 for that which none else can see in him4 ,and there is withal manifested that glorious holiness and purity in ,god1 that inviolable righteousness1 that omnipotent power1 which formerly were never seriously thought upon1 now these are represented to the life before a sinner4 ,and to close up all1 there is a manifestation of the grace and goodness of ,god in ,christ1 which discovers a way of salvation1 and delivery from sin and wrath1 and this perfumeth and refresheth all the faculties of the soul4 ,thus the soul is in a part conformed to that original light1 when a beam is sent from it1 and hath pierced into the heart1 and scattered the darkness that did alienate the minds of men from ,god4 ,but it is not only an illumination of the foreface1 and outer side of the soul1 not only a conviction of the judgment in these things1 but by virtue of that divine heat that is transmitted with the light of the gospel1 the soul is purified and cleansed from its grosser nature1 and so is made transparent1 that the light may shine into the very inwards of the heart4 ,and this is the special point of conformity to ,god1--to have our souls purged from the darkness of sinful1 earthly1 and muddy affections1--to have them purified by the light of ,god1 from all the works and lusts of darkness1 and the shining beauty of holy affections and inclinations1 to succeed and fill up the vacant room4 ,if knowledge only reside in our brains1 and send not down warm beams to quicken and inflame the heart1 then it is barren and unfruitful1 it is cold and unprofitable4 ,if it hover only alone in our heads1 and keep a motion there1 but send down no refreshing showers to the affections1 which may make us abound in good fruits1 then it is like the windy clouds1 clouds without rain1 that pass away without any benefit to the thirsty ground4 ,let us then take this along with us1 let the impression of this description of the divine ,majesty abide in our hearts4 8,god is light10 and if we often ruminate and ponder upon this1 ,i think it will make us often to reflect upon ourselves1 how we are darkness1 and this will breed some carefulness and desire in the soul1 how to have this darkness removed1 that there may be a soul capable of divine illustration4 ,this is it that advanceth the soul to the nearest conformity with ,god1 the looking often upon ,god1 till our souls be enlightened and our hearts purified1 and this again puts the soul in the nearest capacity for that blessed communion with ,god4 8,blessed are the pure in heart1 for they shall see ,god10 ,matt4 v4 #h4 ,truly it is not profoundness of ingine17#bdb7 it is not acuteness and sharpness of wit1 it is not pregnancy in understanding1 or eminency in parts1 that will dispose the soul to this blessed vision of ,god1 and frame it to a capacity of fellowship with him4 ,no1 there needs no extraordinary parts for this1 nothing but that the heart be purified from corruptions1 those inward earthly qualities1 that are like so many vicious and gross humours1 filling the organ of the sight1 these1 pride1 conceit1 self love1 passion1 anger1 malice1 envy1 strife1 covetousness1 love of pleasures1 ambition1 these1 ,i say1 that possess the hearts of the most excellent natural spirits1 cast a mist upon their eyes1 and hinder them to see ,god1 or enjoy that delight in him1 that some poor1 weak1 and ignorant creatures1 whose hearts the ,lord had purged from sin1 do find in ,god4 ,therefore if any of you have an aim at this1 to have fellowship with ,god1 know both for your direction and your encouragement1 that 8,god is light40 ,for your direction1 because that must be your pattern1 and if you have no study that way to be like him in holiness1 you shall not see him4 ,but take it likewise for an encouragement1 for that style carries not only the necessity of what he must be1 but it holds out likewise the fountain and storehouse of all our qualifications1 for 8,god is light40 ,the original1 primitive light1--all must borrow of him1 and that light is freely and impartially communicable to poor sinners 8with thee is the fountain of light1 and in thy light shall we see light40 ,let a soul that apprehends its own darkness and distance from him thus encourage itself4 ,my light is but a beam derived from his light1 and there is no want in him4 ,he is a sun of righteousness4 ,if ,i shut not up my heart through unwillingness and unbelief1 if ,i desire not to keep my sins1 but would be purged from them1 then that glorious light may shine without stop and impediment into my heart4 ,he is not only light in his own nature1 but he is a light to us1 and if he please to remove that which is interposed between him and us1 it shall be day light in our hearts again4 ,thus a soul may strengthen itself to wait on him1 and by looking thus up to him1 and fixing on him1 we shall be enlightened1 and our faces not be ashamed4 ,sermon ,,xii4 #a ,john i4 #f4--8;,if we say that we have fellowship with him1 and walk in darkness1 we lie10 c4 ,there is nothing in which men suffer themselves to be so easily deceived as in this highest concernment of religion1 in which the eternal interest of their souls lies4 ,there is no delusion either so gross or so universal in any other thing1 as in this thing1 in regard of which all other things are nothing4 ,this hath overspread the world1 7to speak only of that part which pretends to ,christianity17 a strong1 pertinacious1 and blind fancy of being in ,jesus ,christ and having interest in salvation4 ,i call it a blind and ignorant fancy1 for truly ignorance and darkness is the strongest foundation of such conceits4 ,papists call it the mother of devotion4 ,it is true1 in this sense it is the mother of a man's groundless devotion towards himself1 that is1 of delusion4 ,this1 together with self-love1 which always hoodwinks the mind1 and will not suffer a serious impartial examination of a man's self1 these1 ,i say1 are the bottom of this vain persuasion1 that possesseth the generality of men4 ,now1 what it wants of knowledge1 it hath of wilfulness4 ,it is a conceit altogether void of reason1 but it is so wilful and pertinacious1 that it is almost utterly inconvincible1 and so it puts souls in the most desperate forlorn estate that can be imagined4 ,it makes them1 as the apostle speaks1 7,eph4 v4 #f7 children of impersuasion1--it is rendered commonly1 8children of disobedience40 ,and1 indeed1 they are joined together4 ,they are children of disobedience1 carrying the manifest characters of wrath upon them1 yet they are withal children of impersuasion1 incapable of any persuasion contrary to these deluding insinuations of their own minds4 ,though they be manifest to all men to be sons of disobedience1 living in rebellion against ,god1 yet it is not possible to persuade them of it4 ,they are as far from conviction of what they are1 as reformation to what they should be4 ,notwithstanding1 if men would but give an impartial and attentive ear to what the apostle says here1 ,i suppose the very frame of his argument is so convincing1 that he could not but leave some impression4 ,if any thing will convince a child of impersuasion1 the terms here propounded are finest1 8,god is light1 and in him is no darkness40 ,hence it follows1 by unavoidable consequence1 as clear as the light1 that no man can have fellowship with ,god that walks in darkness4 ,those that delude themselves in this matter are of two kinds4 ,they generally pretend to ,christianity in general1 and to an interest in salvation1 but if we descend into the chief parts and members of ,christianity1 as holiness1 fellowship with ,god1 walking after the ,spirit1 and such like1 these they do not so much as pretend to4 ,and withal1 they think they have a dispensation from such strictness1 and make it a sufficient plea that they are not such1 because they never professed to be such4 ,others again1 though fewer1 can pretend even to these higher points of ,christianity1 as communion with ,god1 walking after the ,spirit1 and indeed in this they are more consonant to their profession of ,christianity4 ,but1 as the apostle saith1 there may be a practical lie in it too1 if we consider and compare their practice with their profession4 ,i would speak a word1 by way of preparation1 to you who are of the first sort1 that is1 the very multitude of professing ,christians1 because you do not profess so much as others1 and do not give out yourselves for the students of holiness1 you think yourselves exempted from the stroke of all this soul piercing doctrine4 ,you think readily it is not pertinent to apply this to you of walking contrary to your profession1 and so committing this gross lie in not doing the truth4 8,if any man say ,i have fellowship with ,god10 c4 ,and who will say that1 say ye8 ,who will speak such a high word of himself as this8 ,therefore1 since you do not presume so high1 you think you have escaped the censure that follows4 ,but1 ,i beseech you1 consider what your professions import1 and what you engage yourselves to even by the general profession of ,christianity4 ,i know you will all say you are ,christians1 and hope to be saved4 ,now1 do ye understand what is included in that8 ,if any man say that he is a ,christian1 he really says that he hath fellowship with ,god1 if any man say he is a ,christian1 he says he hath fellowship with ,christ1 and is partaker of his ,spirit1 for1 as the apostle 7,rom4 viii4 #i7 declares unto you1 8,if any have not the ,spirit of ,christ1 he is none of his1 that is1 he is no ,christian4 ,for what is it1 ,i pray you1 to be a ,christian8 ,is it not to be a new creature1 formed again by the ,spirit of ,christ80 #b ,cor4 v4 #ag4 ,therefore1 in as far as you pretend to be ,christians1 and yet are not professors of holiness1 and think you have a dispensation from such a walking in ,god and after ,christ1 you fall under a twofold contradiction1 and commit a twofold lie3 first1 between your profession and practice1 then in your profession itself1--your practice is directly cross to the very general profession of ,christianity4 ,but besides that1 there is a contradiction in the bosom of your profession4 ,you affirm you are ,christians1 and yet refuse the profession of holiness4 ,you say ye hope for heaven1 and yet do not so much as pretend to godliness and walking spiritually4 ,nay1 these you disjoin in your profession1 which are really one1 without which the name of ,christianity is an empty1 vain1 and ridiculous appellation4 ,there must be then a great darkness of misapprehension in your minds1 that you take on the name of ,christians1 and will not know what it imports1 and therefore in the mean time1 you profess that which destroys and annuls your former profession4 ,now1 certainly1 this is a grosser lie1 a flatter contradiction1 than needs much inquiry into1 to find it out4 ,it is so palpable1 that ,i wonder that these very common and received principles of truth do not use up within to testify against it1 for if ye do not own the profession of holiness and communion with ,god1 what advantage have you then of ,christianity8 ,tell me1 what will it serve you for8 ,can it save you8 ,can a bare1 empty1 contradicted1 and blasphemed title save you8 ,and if it do not save you1 it will make your condemnation the greater4 ,let this then first be settled in our hearts1 and laid down as a principle1--that the most general profession of ,christianity lays an inviolable bond and obligation upon us1 to all that is imported in the particular expressions of a ,christian's nature1 walk1 and society4 ,whether we take it so or not1 thus it is3 to be a ,christian infolds all that can be said1 and if it do not import these1 it is not true to its own signification nor conformed to ,christ's meaning4 ,you may deprave the world as you please1 and deform that holy calling so1 as it may suit to your carriage1 but according to this word1 in this acceptation of it1 you shall be judged1 and if your ,judge shall in that great day lay all this great charge upon you1 what will it avail you now to absolve yourselves in your imaginations1 even from the very obligation itself8 ,let us suppose1 then1 that you are convicted of this1 that ,christianity1 in the most general and common acceptation1 is inclusive of fellowship and communion with ,god1 and that you profess and pretend to both1 then let us apply this just rule of the apostles1 to examine the truth and reality of such a profession4 ,the rule is straight1 and so may be a trial both of that which is straight and crooked4 ,rectum sui et obliqui index3 ,and here the application being made1 there is a discovery of the falsehood and crookedness of most men's hearts4 ,this golden rule of examination is a rule of proportion1 so to speak1 or it is founded upon the harmony that should be between profession and practice1 words and deeds1 and upon that conformity should intercede between those that have communion one with another4 ,now apply these to the generality of ,christians1 and behold there is no harmony and consent between their speaking and walking4 ,their calling and profession1 as ,christians1 imports communion with ,god1 who is the pure unmixed light1 and yet they declare otherwise1 that themselves are in darkness of ignorance1 and walk in the darkness of sin1 and so that communion must be pretended1 where there is no conformity and likeness to ,god intended4 ,the result then of all is this1 herein is the greatest lie1 and most dangerous withal1 committed1--it is the greatest lie1 because it takes in all a man's conversation1 which all alone makes up one great universal lie1 a lie composed of infinite contrarieties1 of innumerable particular lies1 for every step1 every word1 and action1 is in its own nature contrary to that holy profession1 but all combined together1 makes up a black constellation of lies--one powerful lie against the truth4 ,and1 besides1 it is not against a particular truth1 but against the whole complex of ,christianity4 ,and error is a lie against such a particular truth as it opposeth1 but the tract and course of an ignorant ungodly conversation is one continued lie against the whole bulk and body of ,christianity4 ,it is a lie drawn the length of many weeks1 months1 and years against the whole frame of ,christian profession4 ,for there is nothing in the calling of a ,christian1 that is not retracted1 contradicted1 and reproached by it4 ,oh6 that ye could unbowel your own ways1 and see what a cluster of lies and incongruities is in them1 what reproaches and calumnies these practical lies cast upon the honour of your ,christian calling1 how they tend of their own nature1 to the disgracing of the truth1 and the blaspheming of ,god's name6 ,these things ye would find1 if ye would rip up your own hearts and ways1 and if you found how great that he is1 you could not but fear the danger of it1 for it being no less than a denying of ,jesus ,christ1 and a real renunciation of him1 it puts you without the refuge of sinners1 and is most likely to keep you without the blessed city1 for 8there shall in no wise enter therein anything that defileth1 or maketh a lie10 ,rev4 xxi4 #bg4 ,what shall then become of them whose life all along is but one continued lie8 ,sermon ,,xiii4 #a ,john i4 #f4--8;,if we say that we have fellowship with him1 and walk in darkness1 we lie10 c4 ,that which is the sum of religion1 sincerity1 and a correspondency between profession and practice1 is confirmed by reason1 and much strengthened by nature itself1 so that religion1 reason1 and nature1 conspire in one1 to hold out the beauty and comeliness of sincerity1 and to put a note and character of infamy and deformity upon all hypocrisy and deceit1 especially in the matters of religion4 ,there is nothing so contrary to religion1 as a false appearance1 a show of that which is not for religion is a most entire and equable thing1 like itself1 harmonious in all parts of it1 the same within and without1 in expression and action1 all correspondent together4 ,now1 to mar this harmony1 and to make it up of unequal1 dissimilar parts1 and to make one part give the lie to the other1 the course of a man's life1 in ignorance1 negligence1 and sin1 proclaiming contrary to the profession of ,christianity1 this is to make religion a monstrous thing1 to deny the nature of it1 and in our imaginations to contrive an impossible union of inconsistent things4 ,it is a creature made up of contradictions1 which can have no subsistence in the truth1 but only in the fancies of deluded souls1 one professing ,christianity1 and so by consequence fellowship with the original light1 the ,sun of righteousness and yet darkness of ignorance possessing the mind1 and the heart carried away in the ways of the lusts of ignorance1 and walking in that darkness4 ,this is a monster in ,christianity1 one so far misshapen1 that the very outward form and visage of it doth not remain4 ,but ,i told you1 reason confirms this4 ,for what more suitable to the very natural frame and constitution of a reasonable being1 than that the outward man should be the image and expression of the inward1 and that they should answer one another as face answers face in the water1 that the tongue should be the interpreter of the mind1 and the actions of a man's life the interpreter of his tongue8 ,here is that beautiful proportion1 and that pleasing harmony1 when all these1 though different in their own nature1 yet conjoin together1 and make up one sweet concord4 ,now truly1 if we take upon us the profession of ,christianity1 and yet our ordinary and habitual speeches are carnal and earthly1 never salted with grace1 often poisoned with blasphemies1 oaths1 and cursings1 and often defiled with filthy speeches1 and often intermingled with reproaches of others1 if our conversation be conformed to the course of the world1 according to those lusts that hurry away multitudes of mankind to perdition1 and look to the heart within1 and behold never any labour about the purifying of it from corruption1 never any mortification of evil affections1 and little or no knowledge of the truth1 not so much as may let ,christ into the soul3 this1 ,i say1 is as unreasonable and absurd1 as it is irreligious3 ,it wholly perverts that beautiful order1 makes an irreconcilable discord between all the parts in man1 that neither mind1 nor mouth1 nor hands1 answer one another1 nor all of them1 nor any of them answer that holy calling a man pretends to4 ,such a one pretends ordinarily the goodness of his heart towards ,god1 but now the tongue cannot interpret the heart4 ,it is exauctorated out of that natural office1 for the ordinary current is contrary to that pretended goodness of the heart1 for 8a good man1 out of the good treasure of his heart1 sendeth forth good things10 but all these are either evil1 or never seasoned with that spiritual goodness4 ,then the ways and actions of a man's life which ought to interpret and expound his professions1 these are rendered altogether incapable of that4 ,they give no confirmation to them1 but rather a manifest contradiction1 for what are your multiplied oaths1 drunkennesses1 fornications1 railings1 contentions1 lyings1 sabbath-profanations1 your woful neglect of prayer in secret1 and in your families1 your continuing in these evils that ever you walked into8 ,what are they1 ,i say1 but a manifest violation of both religion and reason1 and a clear confirmation that ye are liars1 and the truth is not in you8 ,there is something even in nature to declare the absurdity and unnaturalness of this general discordance between men's profession and practice4 ,look upon all the creatures1 and do they not all with one voice proclaim sincerity8 ,hath not every beast and every bird its own outward shape1 outward gesture1 and voice1 and external workings1 which declare the inward nature of it8 ,and is not this a staple1 known rule in nature1 that every thing is known by the effects of it1 a lion by his roaring1 a lark by its singing1 a horse by his neighing1 and an ox by his lowing8 c4 ,all these speak forth nothing but sincerity1 insomuch1 that if these marks and signs should be confounded1 and beasts use them indifferently1 all human knowledge should suddenly fall to nothing1 this would put such a confusion both in the world and mankind4 ,o how doth this condemn those who pretend to this high calling of ,christianity6 ,and yet there is no way left to discern them by1 nothing appearing in them1 and ordinarily proceeding from them1 which may give a signification of the inward truth of their fellowship with ,god1 but rather that which gives a demonstration of the vanity of the pretension4 ,there were no consent in nature1 if that were not1 neither is there any harmonious agreement in religion1 where this proportion and correspondence is not kept in a man's life4 ,the very heathens did not account them philosophers1 but those that expressed their doctrines in works1 as well as words1 and truly1 the liveliest image of truth is in practice4 ,they commended them that were sparing in words1 and abundant in deeds1 who had short speeches1 but long and large discourses in their life4 ,and what is this1 but that which our ,saviour everywhere1 from his own example inculcates upon us8 ,these words are emphatic1 to do the truth1 to walk in the light1 to do his words1 to believe with the heart1 and such like1 all which declare1 that in so far we have the truth and have fellowship with the ,light as it is impressed in the affection1 and expressed again in the conversation4 ,for the infinite truth and the infinite life is one1 and the original ,light and primitive life and love is one too and whoever truly receives the truth and light as it is1 cannot but receive him as the living truth and life giving ,light and so be heated and warmed inwardly by his beams1 which will certainly cause some stirring and working without4 ,forasmuch is in nature heat is always working so is the fire of love kindled in the heart1 incessant that way 8,faith worketh by love40 ,for action is the very life of life1 that which both shows it and preserves it4 ,now what shall we say1 to carry these things home to your hearts8 ,where shall convincing words be had which may break the hardness of your hearts8 ,it is strange that you are in such a deep dream of delusion1 that nothing can awake you out of it4 ,and how little is that in which you have to please yourselves8 ,some external privileges the temple of the ,lord1 his covenant and the seals of it1 your ordinary hearing the word1 and such like4 ,but are there not many things in your hearts and ways that act the most contradictory be to these that can be8 ,for wherefore do we thus meet together8 ,do you know an end1 or propose any8 ,i scarce believe it of the most part4 ,we come out of custom1 and many as by constraint1 and with little or no previous consideration of the great end of this work4 ,and when ye go forth1 what fruit appears8 ,your ordinary cultural and civil discourses succeed1 and who is it either bows his knee to pray for the divine blessing or entertains that holy word either in his own meditation1 or speaks of it to the edification of others8 ,are you not1 the most part of you1 that ground of which ,christ speaks1 that lies in 8the way side10 and every thing comes and takes the seed up8 ,do you either listen and apply your hearts to a presentness in hearing8 ,or is there any more account of it1 than a sound in the ear or any footstep or impression left in the heart1 more than of the flight of a bird in the air8 ,and1 alas6 how many souls are choked and stifled1 the truth suffocated in the very springing by the thorns of the cares of this world1 and the throng and importunity of businesses1 and earthly desires8 ,how many good motions come to no maturity by this means8 ,how few of you use to pray in secret and dedicate a time for retirement from the world and enjoyment of ,god8 ,nay1 you think you are not called to it1 and if any be induced to it and to public worship in their families yet all the day over is but a flat contradiction to that4 ,what earthly mindedness6 ,what unholiness of affection6 ,what impurity of conversation6 ,what one lust is subdued8 ,what one sin mortified8 ,who increaseth more in knowledge of the truth or in love of ,god8 ,is it not midnight with the most part of you8 ,o the darkness of the ignorance of your minds1 by which you know not that religion you profess1 more than lurks who persecute it6 ,and what are the ways to which ye walk8 ,are they not such ways as will not come to the light1 and hate the light1 because it reproves them8 ,john iii4 #ai1 #bj1 xi4 #i1 #aj4 ,are they not such in which men stumble1 though they seem to walk easily and plainly in them8 ,yet ,o that everlasting stumble that is at the end of them1 when you shall fall out of one darkness of sin and delusion into another extreme1 eternal darkness of destruction and damnation6 ,o that fearful dungeon and pit of darkness you post into6 ,therefore1 if you love your own souls1 be warned4 ,i beseech you be warned to flee from that utter darkness4 ,be awaked out of your deceiving dreams1 and deluding self flattering imaginations1 and 8,christ shall give you light40 ,the discovery of that gross darkness you walked in1 in which you did not see whither you went4 ,i say1 the clear discerning of what it is1 and whither it leads1 is the first opening of that light1 the first visit of that morning star1 that brings salvation4 ,if ye will not be convinced of that infinite danger you are in1 yet ye are not the further from it4 ,he that walketh in darkness lieth1 c4 ,his strong confidence and persuasion hath a lie1 a contradiction in the bosom of it1 and that will never bottom any true happiness4 ,it is a lie acted by the hand1 the foot1 and all the members1 a lie against the holy truth and word of ,god1 and the very reproach of the name of ,christ2 a lie against yourselves1 and your own professions1 a foul-murdering lie1 as well as a ,christ denying lie4 ,and this lie1 as a holy man saith1 hath filled houses1 cities1 families1 countries4 ,it hath even overspread the whole nation1 and filled all with darkness1 horror1 confusion1 trouble1 and anguish4 ,once being a holy nation by profession of a covenant with ,god1 and our open1 manifest1 universal retraction of that1 by an unholy1 ungodly1 and wicked conversation1 this hath brought the sword against a hypocritical nation1 and this will bring that far greater1 incomparably more intolerable day of wrath upon the children of disobedience4 ,therefore let me exhort all of you1 in the name of the ,lord1 as ye desire to be admitted to that eternally blessed society within the holy city1 and not to be excluded among those who commit abomination1 and make a lie1 that ye would henceforth impose this necessity upon yourselves1 or know that it is laid upon you by ,god1 to labour to know the will and truth of ,god1 that you may see that light that shines in the gospel1 and not only to receive it in your minds1 but in your hearts by love that so you may endeavour in all sincerity the doing of that truth1 the conscionable practising of what you know4 ,and this1 as it is a great point of conformity to the light1 so it will make you capable of more light from ,god1 for he delights to show his liberality1 where he hath any acceptance4 ,be not satisfied1 ,o be not satisfied1 with knowing these truths1 and discoursing upon them1 but make them further your own1 by impressing them deeply in your hearts1 and expressing them plainly in your ways6 ,this is 8pure religion and undefiled10 ,james i4 #bg4 ,and 8is not this to know me1 saith the ,lord80 ,jer4 xxii4 #af4 ,practice is real knowledge1 because it is living knowledge4 ,it is the very life and soul of ,christianity1 when there needs no more but the intimation of his will to carry the whole man4 ,this is what we should all aspire unto1 and not satisfy ourselves in our poor attainments below this4 ,sermon ,,xiv4 #a ,john i4 #g4--8;,but if we walk in the light1 as he is in the light1 we have fellowship one with another1 and the blood of ,jesus ,christ his ,son cleanseth us from all sin40 ,art is the imitation of nature1 and true religion is a divine art1 that consists in the imitation of ,god himself1 the author of nature4 ,therefore it is a more high and transcendent thing1 of a sublimer nature than all the arts and sciences among men4 ,those reach but to some resemblance of the wisdom of ,god1 expressed in his works1 but this aspires to an imitation of himself in holiness1 which is the glory of his name1 and so to a fellowship with himself4 ,therefore there is nothing hath so high a pattern1 or sublime an end4 ,god himself1 who is infinitely above all1 is the pattern1 and society with ,god is the end of it and so it cannot choose1 but where religion makes a solid impression on a soul4 ,it must exceedingly raise and advance it to the most heroic and noble resolutions that it is capable of1 in respect of which elevation of the soul after ,god1 the highest projects1 the greatest aspirings1 and the most elevating designs of men1 are nothing but low1 base1 and wretched1 having nothing of true greatness of mind in them1 but running in an earthly and sordid channel1 infinitely below the poorest soul that is lifted up to ,god4 ,since we have then so high a pattern as ,god1 because he is infinitely removed from us in his own nature1 we have him expressed to us under the name and notion of light1 which makes all things manifest1 not only as dwelling in inaccessible light1 that is in his own incomprehensible1 ineffable essence1 even before this light was created1 for he is in the light1 and was in the light1 when there was no sun to give light1 because he was in himself environed1 so to speak1 with the infinite light and splendour of his own understanding1 and beauty of his own holiness1 and so dwelling in an all fulness and self sufficiency of blessedness1 not only is he thus in the light1 but he is a light to poor sinners1 the most communicative ,being1 that ceaseth not continually to send forth streamings of that light and life into dark and dead souls4 ,and therefore he is not only light in himself1 but a sun of righteousness1 most beneficial in his influences1 most impartial and free in his illumination1 and so he is often called1--8my light and my salvation10 our light1 8a light to me10 ,psal4 xxvii4 #a1 ,micah vii4 #h1 ,isa4 xlii4 #f1 #g4 ,now1 it is this emission of light from him that first drives away that gross darkness that is over souls1 for till then1 in the darkness all was hid and covered1 nothing seen1 neither ourselves1 nor ,god1 neither the temper of our hearts1 nor the course of our ways1 nor the end they lead to4 ,but it is the breaking in of a beam of that ,sun of ,righteousness that maketh any such discovery1 as motes are not seen till the sun shine1 though the house be full of them4 ,in darkness there is nothing but confusion and disorder1 and light only makes that disorder visible to the soul1 to the affecting of the heart4 ,now1 when once the soul hath received that light1 there is a desire kindled in the heart after more of it1 as when the eye hath once perceived the sweetness and pleasantness of the light1 it opens itself and exposeth itself to a fuller reception of more4 ,and so the soul that is once thus happily prevented by the first salutation and visit of that day-spring from on high1 while he is sitting in darkness1 and in the shadow of death1 7,luke i4 #gh1 #gi7 afterwards follows after that light1 and desires nothing more than to be imbosomed with it4 ,that tender preventing mercy so draws the heart after it1 that it can never be at perfect rest till the night be wholly spent1 and all the shadows of it removed1 and the sun clearly up above the horizon and that is the day of that clear vision of ,god's face4 ,but in the mean time1 this is the great ambition and endeavour of such an one1 to walk in that light1 and this is the very entertainment of that fellowship with ,god4 ,he is already in the light1 that is1 to say1 he is translated from a state of darkness to light1 and endued with the living and saving knowledge of ,god in ,jesus ,christ4 ,this is his state4 ,he is in the light1 one enlightened from above1 having his eyes opened to discover the mystery of the iniquity of his own heart1 and to see far off1 to that bottomless pit of misery which his way would lead him to1 one who hath by this divine illustration discovered eternal things1 and seen things not seen1 and withal1 gotten some knowledge of salvation by the remission of sins4 ,now1 such an one1 being thus in the light1 his duty is1 and his infinite dignity besides1 to walk in that light1 that is1 to lead all his life under that eternal light of ,god1 which shines in the word1 and to bring it all forth in his view1 to make our whole course a progressive motion towards heaven1 wherein that glorious light shines most gloriously4 ,it is almost all one with that of ,paul's1 to have our conversation in heaven4 ,for1 to walk in the light1 is a kind of elevation of our actions1 a raising them up to heaven1 to that pure light1 for after that and towards that is the soul's design4 ,now to express to you in what it consists1 ,i desire not to branch it forth in many particulars1 which rather distract the mind than affect the heart4 ,only you may know1 it consists especially in the inward retirements of the soul to ,god1 and the outward shining of that light in our conversation to others4 ,these are the chief parts of it1 borrowing from his light1 and then lending and imparting it to others1 by a holy conversation4 ,truly1 we must needs conceive that the most lively and unmixed partaking of the light of ,god1 and the sweetest society with him1 is in the secret withdrawings of the soul from the world1 and reposes upon ,god those little intervals1 and1 as it were1 stolen hours of fellowship with ,god1 that are taken from the multitude and throng of our business4 ,these are the fittest opportunities of the transforming the soul into his similitude1 and of purifying it as he is pure1 of filling it with divine light and love1 for then the heart lies1 as it were1 perpendicularly under his beams1 and is opened before him1 to give admission and entry to this transforming light1 and it is the shining of ,god's countenance then upon the soul that draws it most towards conformity with him1 and leaves an impression of light and love upon the soul4 ,oh6 that you were more acquainted with this1 this aprication1 so to speak1 that is1 sunning yourselves and warming in the sun1 the exposing and opening of your hearts frequently in secret1 before this sun of ,righteousness4 ,now this1 if you were acquaint with it1 would make your light so to shine before men1 as your heavenly ,father may be glorified1 ,matt4 v4 #af1--;and that is the walking in that light of ,god4 ,this makes a ,christian to come forth1 as ,moses from the ,mount1 with his face shining4 ,he comes out from the retired access to ,god1 with a lustre upon his carriage1 that may beautify the gospel1 and 7as one saith well7 with the tables of the law in both his hands1 written in his practice1 the light of the law shining in his life4 ,and truly this is the ,christian's diurnal motion in his lower sphere1 wherein he carries about that light that is derived from the higher light4 ,in all his converse with men1 it shines from him to the glorifying of him that is the ,father of lights1 walking righteously and soberly1 without offence1 doing good to all1 especially the children of light1 extending offices of love and benevolence to every one1 forbearing and forgiving offences1 not partaking with other men's sins1 and1 finally1 declaring in word and deed1 that we have communion with the fountain of pure light1 and one day expect to be translated out of this lower orb1 where we are so far distant from him1 and fixed in the highest of all1 where we may have the immediate1 full1 uninterrupted1 and clearest aspect of his countenance1 which shall then make the description that is here given of ,god communicable to us1 that1 as he is light1 and in him is no darkness1 so we1 being fully and perfectly shined upon by him1 may be light likewise1 without any mixture of darkness1 as here it is not4 ,now1 my beloved in the ,lord1 this is that we are called unto1 to walk thus in the light1 in the light of obedience and sanctification1 and that is the great thing ye would learn to aspire unto1 rather than to enjoy the light of consolation4 ,indeed1 ,i conceive1 that which maketh many of us walk in darkness1 as is spoken in ,isa4 i4 #aj1 that is1 without comfort1 peace1 and joy1 and without clear discerning our interest in ,god1 is1 because we walk in another darkness1 that is1 of sin and distance from ,god4 ,the one darkness is introductive of the other2 nay1 they cannot be long without one another4 ,the dark cloud of bold sinning1 and careless uncircumspect walking1 that cannot but eclipse the light of consolation1 and fill the soul with some horror1 anguish1 and confusion4 ,therefore1 if ye would walk in the light of joy and comfort1 ,o take heed nothing be interposed between ,god and your souls6 ,you must likewise walk in the light of his law1 which is as a lamp to the feet1 and this light1 as the ray1 begets that light of comfort1 as the splendour1 which is the second light of the sun4 ,i know it is a disconsolate and sad condition1 to walk without the light of the knowledge of our interest in ,god1 but ,i would earnestly recommend unto you two things to support you1 and help you in that4 ,one is1 that you do not give over the chief point of this society with ,god1 that is1 walking in the light of his law and commandments1 but that you do the more seriously address yourself to the one1 that you want the other4 ,certainly1 it ought to be no hinderance of your obedience1 and patient continuing in obedience1 that you know not your own interest1 and that his countenance shines not so upon you4 ,you know that sweet resolution1 8,i will wait upon the ,lord1 who hides his face10 c4 7,isa4 viii4 #ag1 ,mic4 vii4 #g17 and his own command1 ,isa4 i4 #aj1 ,hos4 xii4 #f4 ,ye that walk in such darkness1 nevertheless1 8stay upon ,god40 ,truly1 there could be no greater evidence of thy interest than this1--to give patient attendance upon him in the ways of obedience1 till he shine forth4 ,this would in due time 8bring forth thy righteousness as the light10 if we would not subtract and withdraw ourselves from under the light1 because it is presently overclouded4 ,then1 moreover1 you would know1 that all this while that your interest in ,christ lies dark and under a cloud1 you would then be most in the application of that blood to your souls1 most in trusting and staying upon the name of ,god1 and his absolute promises4 ,suppose thou do not as yet know that he is thine1 yet dost thou not know that he is made thine by believing in him8 ,and therefore1 while it is inevident that it is already1 thou oughtest so much the more to labour1 that what is not may be4 ,now1 if thou canst not apply him to thy soul1 as thine own possession1 yet thou mayest1 and so much the more oughtest to apply thy soul to him1 and resign and offer thyself to him1 as willing to be his possession1 to be his1 and no more thine own4 ,in a word1 when thine own experimental feeling of the work of ,god's ,spirit fails within thee1 then so much the more insist1 and dwell upon the meditation and belief of the general promises1 which are the proper object of faith1 and not of sense4 ,as our own interest is the proper object of sense1 and not of faith1 therefore the defect in the one needs not redound upon the other4 ,to sum up all in one word1--if thou thinkest that thou hast not yet believed in ,christ1 and hast no interest in him1 ,i will not dispute with thee1 to persuade thee thou art mistaken1 for all this debate would be in the dark1 because thou art in darkness4 ,but one thing ,i would say unto thee1--labour to do that which thou wouldest do1 which thou must do1 if such a case were granted4 ,suppose it were so1 that thou had no interest in him1 what wouldst thou do then8 ,i am sure thou wouldst say1 ,i would labour by any means to have him mine4 ,why then thou knowest that cannot be before believing1 and receiving him on his promises1 and not at all but by believing4 ,therefore1 since that this is it you must at length turn unto1 suppose the case were decided1 why do you not presently1 rather without more wearying yourselves in the greatness of your way1 turn in thither1 as to a place of refuge without further disputing in the business1 and so by believing in ,christ and waiting upon him in his ways1 you shall put that out of question1 which debating would make an endless question4 ,the ,lord make you wise to know the things that belong to your peace4 ,sermon ,,xv4 #a ,john i4 #g4--8;,and the blood of ,jesus ,christ his ,son cleanseth us from all sin40 ,can two walk together except they be agreed8 ,as darkness cannot have fellowship with light1 till it be changed into some conformity to the light1 even so there can neither be any fellowship in walking1 nor conformity in nature1 between ,god and us who are enemies to him by nature1 unless there be some agreement and reconciliation of the difference4 ,now1 here is that which maketh the atonement1--8,the blood of ,jesus his ,son cleanseth us from all sin40 ,this is it that takes away the difference between ,god and men1 and makes reconciliation for us4 ,this blood hath quenched the flame of indignation and wrath kindled in heaven against us4 ,and this alone can quench and extinguish the flames and furies of a tormented soul1 that is burned up with the apprehension of his anger4 ,all other things thou canst apply or cast upon them will be as oil to increase them1 whether it be to cool thyself in the shadows of the world's delights1 such a poor shift as the rich glutton would have taken in hell4 ,those drops of cold water that thou canst distil out of the creature will never give any solid ease to thy conscience4 ,thou mayest abate the fury of it1 or put it off for a season4 ,thou who art afraid of hell and wrath1 mayest procure some short vacancy from those terrors by turning to the world1 but certainly they will recur again1 and break out in a greater fire like a fever that is not diminished1 but increased by much drinking cold water4 ,or if thou go about to refresh thyself and satisfy thy challenges by thy own attainments in religion1 and by reflection upon thy own heart and ways1 finding something in thy esteem that may counterbalance thy evils1 and so give thee some confidence of ,god's favour1 those1 ,i say1 are but deceitful things1 and will never either quench the displeasure of ,god for thy sins1 but rather add fuel to it1 because thou justifiest thyself1 which is an abomination before him4 ,nor yet will it totally extinguish and put to silence the clamours of thy conscience1 but1 that some day thou shalt be spoiled of all that self confidence and self defence1 and find thyself so much the more displeasing to ,god1 that thou didst please thyself and undertake to pacify him4 ,therefore1 my beloved1 let me1 above all things1 recommend this unto you as the prime foundation of all religion1 upon which all our peace with ,god1 pardon of sin1 and fellowship with ,god must be built1--that the blood of ,jesus ,christ be applied unto your consciences by believing1 and that1 first of all1 upon the discovery of your enmity with ,god1 and infinite distance from him1 you apply your hearts unto this blood1 which is the atonement--to the reconciling sacrifice1 which alone hath virtue and power with ,god4 ,do not imagine that any peace can be without this4 ,would ye walk with ,god1 which is a badge of agreement8 ,would ye have fellowship with ,god1 which is a fruit of reconciliation8 ,would ye have pardon of sins1 and the particular knowledge of it1 which is the greatest effect of favour1--and all this1 without and before application of ,christ1 8who is our peace10 in whom only the ,father is well pleased8 ,will ye seek these1 and yet depute this point of believing1 as if it were possible to attain these without the sprinkling of that blood on the heart1 which indeed cleanseth it from an evil accusing conscience8 ,if you desire to walk in the light1 as he is in the light1 why weary ye yourselves in thy ways8 ,why take ye such a compass of endless and fruitless agitation1 and perplexity of mind1 and will not rather come straightway at it1 by the door of ,jesus ,christ8 ,for he is the new and living way into which you must enter1 if ye would walk in the light4 ,and the wounds of his side1 out of which this blood gushed1 these open you a way of access to him1 because he was pierced for us4 ,that stream of blood1 if ye come to it and follow it all along1 it will certainly carry you to the sea of light and love1 where you have fellowship with ,god4 ,and1 oh6 how much comfort is in it1 that there is such a stream running all the way of our walking with ,god--all the way of our fellowship6 ,that fountain of ,christ's blood runs not dry but runs along with the believer1 for the cleansing of his after pollutions1 of his defilements1 even in the very light itself4 ,this1 then1 as it is the first foundation of peace and communion with ,god1 so it is the perpetual assurance and confirmation of it1 that which first gives boldness1 and that alone which still continues boldness in it4 ,it is the first ground1 and the constant warrant and security of it1 without which it would be as soon dissolved as made4 ,if that blood did not run along all this way1 to wash all his steps1 if the way of light and fellowship with ,god were not watered and refreshed with the continual current of this blood1 certainly none could walk in it without being consumed4 ,therefore it is1 that the mercy of ,god1 and riches of grace in ,christ1 hath provided this blood for us1 both to cleanse the sins of ignorance before believing1 and the sins of light after believing1 that a poor sinner may constantly go on his way1 and not be broken off from ,god by his infirmities and escapes in the way4 ,you see1 then1 the gospel runs in these two golden streams--pardon of sin1 and purity of walking4 ,they run undividedly1 all along in one channel1 yet without confusion one with another1 as it is reported of some great rivers that run together between the same banks1 and yet retain distinct colours and natures all the way1 till they part4 ,but these streams that glad the city of ,god never part one from another4 ,the cleansing blood and the purifying light1 these are the entire and perfect sum of the gospel4 ,purification from sin1 the guilt of sin1 and the purity of walking in the light flowing from that1 make up the full complexion of ,christianity1 which are so nearly conjoined together1 that if they be divided they cease to be1 and cannot any of them subsist1 save in men's deluded imagination4 ,the end of washing in the blood of ,christ is1 that we may come to this light1 and have fellowship with it4 ,for the darkness of hell1 the utter darkness of the curse of ,god1 which overspreads the unbelieving soul1 and eclipses all the light of ,god's countenance from him1--that dark and thick cloud of guiltiness1 that heap of unrenewed conversation1 this1 ,i say1 must be removed by the cleansing of the blood of ,christ1 and then the soul is admitted to enjoy that light1 and walk in it4 ,and it is removed chiefly for this end1 that there may be no impediment in the way of this fellowship4 ,this blood cleanseth1 that you1 being cleansed1 may henceforth walk in purity1 and there is no purity like that of the light of ,god's countenance and commands4 ,and so you are washed in the blood of ,christ1 that you may walk in the light of ,god1 and take heed that you defile not your garments again4 ,but if so be1 7and certainly it will be1 considering our weakness17 that you defile yourselves again1 like foolish children who1 after they have washed1 run to the puddle again1 forgetting that they were cleansed1 if either your daily infirmities trouble1 or some grosser pollution defile and waste your conscience1 know that this blood runs all along in the same channel of your obligation to holy walking1 and is as sufficient now as ever1 to cleanse you from all sin1 from sins of daily incursion1 and sins of a grosser nature4 ,there is no exception in that blood1 let there be none in your application to it and apprehension of it4 ,now1 this is not to give boldness to any man to sin1 or continue in sin1 because of the lengthened use and continued virtue and efficacy of the blood of ,christ1 for if any man draw such a result from it1 and improve it to the advantage of his flesh1 he declares himself to have no portion in it1 never to have been washed by it4 ,for what soul can in sobriety look upon that blood shed by the ,son of ,god1 to take away the sins of the world1 and find an emboldening to sin from that view8 ,who can wash and cleanse here1 and presently think of defilement1 but with indignation8 ,i speak these things the rather1 because there is a twofold misapprehension of the gospel among ,christians1 and on both hands much darkness and stumbling is occasioned4 ,we have poor narrow spirits1 and do not take entire truth in its full comprehension1 and so we are as unfit and unequal discerners of the gospel1 and receivers of it1 as he that would judge of a sentence by one word1 of a book by one page1 of a harmony by one note1 and of the world by one parrel of it4 ,the beauty and harmony of things consist in their entire union1 and though there should appear many discrepancies and unpleasant discords in several parts1 yet all united together1 makes up a pleasant concert4 ,now this is our childish foolishness1 that we look upon the gospel only by halves1 and this being alone seen1 begets misapprehensions and mistakes in our minds1 for ordinarily we supply that which we see not with some fancy of our own4 ,when the blood of ,jesus ,christ is holden out in its full virtue1 in the large extent of its efficacy1 to cleanse all sin1 and to make peace with ,god1 and wipe away all transgressions1 as if they had never been1 the generality of you never apprehending much your own desperate condition1 nor conceiving an absolute necessity of a change1 you think this is all that is in the gospel1 and begin to flatter yourselves1 and bless yourselves1 though you live in the imaginations of your own hearts1 and never apprehend the absolute need and inevitable sequel of walking in purity after pardon4 ,and1 alas6 there is something of this sometimes overtakes the hearts of true believers1 in the slight and overly consideration of the mercy of ,god1 and blood of ,christ1 you do not lay the constraint upon your hearts to a holy conversation4 ,i say1 it is not because you apprehend that blood1 that you take more liberty to the flesh1 but rather because you too slightly and superficially consider it1 and that but the one half of it1 without piercing into the proper end of that cleansing1 which is1 that we may walk in purity4 ,but1 on the other hand1 some believing souls1 having their desires enlarged after more holiness and conformity to ,god1 and apprehending not only the necessity of it1 but the beauty and comeliness of it1 yet finding withal how infinitely short they come1 and how oft their purposes are broken and disappointed1 and themselves plunged in the mire of their own filthiness1 this doth discourage them1 and drives them to such a despondency and dejection of spirit1 that they are like to give over the way of holiness as desperate4 ,now1 my beloved1 for you who look upon the gospel by a parcel17#bdc7 and such a parcel as enjoins much upon you1 ,i would earnestly beseech you to open and enlarge your hearts to receive the full body of the truth1 to look upon that cleansing blood as well as that pure light1 to consider the perpetual use of the one1 until you have fully attained the other4 ,know that the fountain is kept open1 and not shut1 not only to admit you to come at first1 but to give ready access in all after defilements1 and there is no word more comprehensive than this here1 it 8cleanseth from all sin40 ,all thy exceptions1 doubts1 and difficulties1 are about some particular sins and circumstances1 thy debates run upon some exception4 ,but here is an universal comprehensive word1 that excludes all exception--no kind of sin1 either for quality1 or degree1 or circumstance1 is too great for this blood4 ,and therefore1 as you have reason to be humbled under your failings1 so there is no reason to be discouraged1 but rather to revive your spirits and vigour again in the study of this walking in the light1 knowing that one day we shall be in the light1 as he is in it4 ,nay1 take this along with you1 as your strength and encouragement to your duty1 as the greatest provocation to more purity1--that there is so constant readiness of pardon in that blood4 ,sermon ,,xvi4 #a ,john i4 #h4--8;,if we say that we have no sin1 we deceive ourselves1 and the truth is not in us40 8,the night is far spent1 the day is at hand10 ,rom4 xiii4 #ab4 ,this life is but as night1 even to the godly4 ,there is some light in it1--some star light1 but it is mixed with much darkness of ignorance and sin1 and so it will be1 till the sun arise1 and the morning of their translation to heaven come4 ,but though it be called night in one sense1 in regard of that perfect glorious perpetual day in heaven1 yet they are called the children of light1 and of the day1 and are said to walk in the light1 and are exhorted to walk honestly as in the day1 because1 though there is a mixture of darkness in them1 of weakness in their judgments1 and impurity in their affections1 yet they are nati ad majora1 8born to greater things10 and aspiring to that perfect day4 ,there is so much light as to discern these night-monsters1 their own corruptions1 and ,satan's temptations1--to fight continually against them4 ,they are about this noble work1 the purifying themselves from sin and darkness1 so that they lie in the middle1 between the light of angels and glorified spirits1 that hath no darkness in it1 and the midnight of the rest of the world1 who are buried in darkness and wickedness1 and lie entombed in it1 as the word is1 #a ,john v4 #ai1 8,the whole world1 77 lieth in wickedness3 but we know that we are of ,god10 therefore the apostle subjoins here very seasonably a caution or correction of that which was spoken about the walking in the light1 and fellowship with ,god1 which words sound out some perfection1 and1 to our self flattering minds1 might possibly suggest some too high opinion of ourselves4 ,if we1 even we that have fellowship with ,god1 even ,i1 the apostle1 and you believing ,christians1 if we say1 we have no sin1 no darkness in us1 we do but deceive ourselves1 and deny the truth4 ,but who will say that ,i have no sin8 ,solomon gives a challenge to all the world1 ,prov4 xx4 #i1 8,who can say1 ,i have made my heart clean1 ,i am pure from my sin80 ,and1 indeed1 there is no man so far a stranger to himself1 but if he1 in sobriety and calmness1 retire into his own heart1 the very evidence of the impurity of it will extort this confession from him4 ,as it useth to be said of an atheist1 he feels that ,divine majesty within his secret thoughts and conscience which he denieth with his mouth1 and he is often forced to tremble at the remembrance of him whom he will not confess47#bdd7 ,so if there be any so far bewitched and enchanted into so gross and impudent a delusion1 as to assert his own perfection and vacancy from sin1 and freedom from obligation to any divine command 7as this time is fruitful of such monsters71 yet ,i dare be bold to say1 that in the secret and quiet reflections on themselves1 they find that which they will not confess4 ,inwardly they feel what outwardly they deny1 and cannot but sometime or other be filled with horror and anguish in their consciences1 by that inwardly witnessing and checking principle1 when ,god shall give it liberty to exercise its power over them4 ,the end of such will be1 as of professed atheists4 ,they pretend the securest contempt and most fearless disregard of ,god1 but then1 when he awakes to judgment1 or declares himself in something extraordinary1 they are subject to the most panic fears and terrors1 because then there is a party armed within against them1 which they had disarmed in security1 and kept in chains4 ,so1 whensoever such men1 of such high pretensions1 and sublime professions1 who love to speak nothing but mysteries1 and presume to such glorious discoveries of new lights of spiritual mysteries2 when these1 ,i say1 have flattered themselves for a season1 in the monstrous exorbitant conceit of their own perfection1 and immunity from sin1 and1 it may be1 deceived some others too1 when they have lived some time in this golden dream of innocency1 the time will come1 either when the mighty hand of ,god is on them here1 or when they must enter eternity1 that they shall awake1 and find all their iniquities in battle array1 mustered by the ,lord of hosts1 in their conscience against themselves1 and then they shall be the rarest examples of fear1 terror1 and unbelief who pretended to the greatest confidence1 clearness1 and innocency4 ,my beloved1 let us establish this as an infallible rule1 to discern the spirits by1 and to know what religion is1--if it tend to glorify ,god1 and abase man1 to make him more humble1 as well as holy1--if it give the true and perfect discovery of ,god to man1 and of man to himself1--that is true religion and undefiled4 ,but away with those sublime speculations1 those winged and airy mysteries1 those pretensions to high discoveries and new lights1 if they do not increase that good old light of 8humble walking with thy ,god0 c4 ,if they tend to the loosing of the obligation of divine commands on thee1 if they ravish man so high that he seeth not himself any more to be a poor1 miserable1 and darkened creature1 certainly that is no fellowship with the pure light1 which is not continually the discovery and further manifestation of more sin and darkness in us4 ,for what is a man's light in the dark night of this life1 but the clearing light of that darkness that is in man8 ,and his holiness what is it1 but the abhorring of himself for that8 ,it is true1 something further is attained than the knowing of this1 but it is always so far short of that original pattern that the best way of expressing our conformity to it1 is by how much we apprehend our distance and deformity from it4 ,but1 my beloved1 this is not all that is here meant1 nor must we take it so grossly1 as if this did only check the open professors of a sinless1 spotless sanctity4 ,nay1 certainly1 there is another way of saying this than by the tongue and many other ways of self deceiving than that gross one1 many more universal and more dangerous1 because less discernible4 ,there is something of this that even true believers may fall into1 and there is something of it more common to the generality of professed ,christians4 ,among believers in ,christ there is much difference in self judging1 extreme contrarieties1 both between diverse persons and in one and the same1 at diverse times4 ,you know that some are kept in the open view of their own sins and infirmities1 and while they aim at holiness they are wholly disabled to that worthy endeavour by their discouragements arising from the apprehension of their own weakness and infinite short coming4 ,now to elevate and strengthen such spirits1 that word was seasonally cast in1 8and the blood of ,jesus ,christ cleanseth from all sin10 for it properly belongs to the comfort of such fainting souls1 and it is all one as if he had said1 up and be doing1 and the blood of ,christ shall cleanse your evil doings4 ,he goeth not about to persuade them to have better thoughts of themselves1 or lower apprehensions of their sins but only to have higher and more suitable thoughts of ,christ1 and the virtue of his blood1 and this is the only cure1--not to abate from that low esteem of ourselves1 but to add to the esteem and grow in the lively apprehension of ,christ4 ,i would not counsel you to think yourselves better1 but to think better of him1 that all your confidence may arise from him4 ,now there are others1 7and it may be that same person at another time1--for the wind of temptation veers about1 and is sometimes in one corner1 sometimes in an other1--our adversary useth many stratagems1 and will seem to flee before us1 in yielding us the victory over our unbelief1 that he may in his flight return and throw some other dart upon us unawares17 when they have attained any fervency of desires1 and height of design after holiness and walking with ,god1 and this is seconded with any lively endeavours1 and this confirmed and strengthened with those presences of ,god1 and accesses into the soul1 that fill it with some sweetness1--then1 ,i say1 they are ready to apprehend too highly of themselves1 as if they had attained1 and to look below upon others with some disdain4 ,then there is not that present discovery of themselves1 that may intermingle humble mourning with it1 but a kind of unequal measuring their attainments by their desires1 which in all true ,christians are exceedingly mounted above themselves4 ,now1 indeed1 this is in effect1 and really to say1 8we have no sin40 ,herein is a delusion1 a self deceiving fancy1 that begets too much self pleasing4 ,let us know where our stance is17#bde7 infinitely below either our duty or our desire1 and remind this often1 that we may not be in hazard to be drunk with self love and self deceit in this particular4 ,besides1 are there not many ,christians who1 having been once illuminated1 and had some serious exercises in their souls1 both of sorrow for sin and fear of wrath and comfort by the gospel1 and being accustomed to some discharge of religious duties in private and public1 sit down here1 and have not mind of further progress8 ,they think1 if they keep that stance1 they are well1 and so have few designs or endeavours after more communion with ,god1 or purification from sin4 ,now this makes them degenerate to formality4 ,they wither and become barren1 and are exposed by this to many temptations which overcome them4 ,but1 my beloved1 is not this really and indeed to say1 8we have no sin80 ,do not your walking and the posture of your spirits import so much1 as if you had no sin to wrestle with1 no more holiness to aspire unto1 as if ye had no further race to run to obtain the crown8 ,do not deceive yourselves1 by thinking it sufficient to have so much honesty and grace1 as in your opinion may put you over the black line1 in irregeneration1 as if ye would seek no more than is precisely necessary for salvation4 ,truly1 if ye be so minded1 you give a miserable hint1 that you are not yet translated from the black side of darkness4 ,i do not say that all such are unconverted1 but1 if you continue thus1 without stirring up yourselves to a daily conversion and renovation1 ye do too much to blot out the evidence of your conversion and at length it may prove to some a self destroying deceit1 when they shall find themselves not passed over that line that passeth between heaven and hell1 which they were studying to find out1 only that they might pass so far over it1 as might keep their soul and hell asunder1 without earnest desires of advancement towards heaven in conformity to ,god4 ,now1 for the generality of professed ,christians1 though there be none who have that general confession of sin oftener and more readily in their mouths1 yet1 ,i suppose1 it is easy to demonstrate that there is much of this self deceit in them1 which declares that the truth is not in them4 ,you know both ,god and man construct7#bdf7 of men by their ways1 not by their words1 and the ,lord may interpret your hearts by their dispositions1 and raise a collection of atheism out of all together4 8,the fool hath said in his heart10 c4 ,even so say ,i1 many pretended ,christians say in their heart1 8we have no sin40 ,how prove ye that8 ,i seek nothing else to prove it1 than your own ordinary clearings and excusings of yourselves4 ,ye confess ye are sinners1 and break all the commands1 yet come to particulars1 and ,i know not one of twenty that will cordially or seriously take with almost any sin4 ,yea1 what you have granted in a general1 you retract and deny it in all the particulars1 which declares both that even that which you seem to know1 you are altogether strangers to the real truth of it1 and that you are over blinded with a fond love of yourselves4 ,i know not to what purposes your general acknowledgments are1 but to be a mask or shadow to deceive you1 to be a blind to hide you from yourselves1 since the most part of you1 whensoever challenged of any particular sin1 or inclination to it1 justify yourselves1 and whenever ye are put to a particular confession of your sins1 you have all rapt up in such a bundle of confusion1 that you never know one sin by another4 ,certainly1 ye deceive yourselves1 and the truth is not in you4 ,let me add1 moreover1 another instance4 ,do you not so live1 and walk in sin so securely1 so impenitently1 as if you had no sin1 no fear of ,god's wrath8 ,do not the most part contentedly and peaceably live in so much ignorance of the gospel1 as if they had no need of ,christ1 and so1 by consequence1 as if they had no sin8 ,for if you did believe in the heart1 and indeed consider that your hearts are sinks of iniquity and impurity1 would you not think it necessary to apply to the ,physician8 ,and would you not then labour to know the ,physician1 and the gospel1 which is the report of him8 ,certainly1 inasmuch as you take no pains for the knowledge of a ,saviour1 you declare that you know not your sin1 for if ye know the one1 ye could not but search to know the other4 ,what is the voice of most men's walking8 ,doth it not proclaim this1 that they think there is no sin in them8 ,for if there be sin in you1 is there not a curse upon you1 and wrath before you8 ,and if you did really see the one1 would you not see the other8 ,and did you see it1 would it not drive you to more serious thoughts8 ,would it not affright you8 ,would it not cause you often to retire into yourselves1 and from the world8 ,and1 above all1 how precious would the tidings of a ,saviour be1 that now are common and contemptible8 ,would you not every day wash in that blood8 ,would the current of repentance dry8 ,but1 forasmuch as you are not exercised this way1 give no thoughts nor time for reconcilement with ,god1 walk without any fear of hell1 and without any earnest and serious study of changing your ways1 and purifying your hearts1 in a word1 though ye confess sin in the general1 yet your whole carriage of heart and ways declare so much1 that you think it not a thing much to be feared1 or that a man should busy himself about it1 that a man may live in it1 and be well here and hereafter4 ,and is not this to deny the very nature of sin1 and to deceive your own souls8 ,sermon ,,xvii4 #a ,john i4 #i4--8;,if we confess our sins1 he is faithful and just to forgive us our sins01 c4 ,the current of sin dries not up1 but runs constantly while we are in this life4 ,it is true1 it is much diminished in a believer1 and it runs not in such an universal flood over the whole man as it is in the unbeliever4 ,yet there is a living spring of sin within the godly1 which is never ceasing to drop out pollution and defilement1 either upon their whole persons1 or1 at least1 to intermingle it with their good actions4 ,now1 there is no comfort for this1 but this one that there is another stream of the blood of ,jesus ,christ that never dries up1 is never exhausted1 never emptied1 but flows as full and as free1 as clear and fresh as ever it did1 and this is so great1 and of so great virtue1 that it is able to swallow up the stream of our pollutions1 and to take away the daily filth of a believers conversation4 ,now indeed1 though the blood of ,jesus ,christ be of such infinite virtue and efficacy1 that it were sufficient to cleanse the sins of the whole world1 it would be an over ransom for the souls of all men1 there is so much worth in it4 ,that flood of guiltiness that hath drowned the world1--this flood of ,christ's blood that gushed out of his side1 is of sufficient virtue to cleanse it perfectly away4 ,notwithstanding of this absolute universal sufficiency1 yet certain it is1 that it is not actually applied unto the cleansing of all men's sins1 but yet the most part of men are still drowned in the deluge of their own wickedness1 and lie entombed in darkness2 therefore it concerns us to know the way of the application of this blood to the cleansing of sinners1 and this way is set down in this verse1 8,if we confess our sins1 he is just to forgive40 ,there was something hinted at obscurely in the preceding verse1 for when he shows that such as say they have no sin1 who either1 by the deposition of their hearts1 or carriage of their ways1 do by interpretation say that they want sin1 such deceive themselves1 and the truth is not in them1 and so they have no benefit of that blood that cleanseth from all sin4 ,and so it is imported here1 that though the blood of ,christ be fully sufficient to cleanse all sin1 yet it is not so prostituted and basely spent upon sinners1 as to be bestowed upon them who do not know their sins1 and never enter into any serious and impartial examination of themselves4 ,such1 though they say they are sinners1 yet never descending into themselves to search their own hearts and ways1 and so never coming to the particular knowledge of their sins1 and feeling of them1 they cannot at all make application of that blood to their own consciences1 either seriously or pertinently4 ,though the river and fountain of ,christ's blood run by them1 in the daily preaching of the gospel1 yet being destitute of this daily self-inspection and self-knowledge1 being altogether ignorant of themselves1 they can no more wash here than those who never heard of this blood4 ,they being strangers to themselves1 sets them at as great distance and estrangement from the blood of ,christ1 as if they were wholly strangers to the very preaching of this blood4 ,let us1 then1 have this first established in our hearts1--that there is no cleansing from sin1 without the knowledge of sin1 and there is no true knowledge of sin1 without a serious soul examination of sin4 ,these are knit together in their own nature4 ,for how should our sins be pardoned1 when we know nothing of them but in a confused generality that can never affect the heart8 ,how should our sins not be opened and discovered before the holiness of ,god1 when they are always covered unto us1 and hid from our eyes8 ,certainly1 the righteousness and wisdom of ,god require1 that such a monstrous thing1 so great an enemy of ,god's holiness1 be not wholly passed away in silence without observation4 ,if we do not observe1 he will1 for to what purpose should pardon be so lavished upon them who are not capable of knowing what favour and grace is in it8 ,and certainly1 that none can know without the feeling knowledge of the height and heinousness of sin4 ,now1 ,i pray you1 how should you know your sins1 when you will not allow any time for the searching of yourselves8 ,many cannot say1 that ever they did purposely and deliberately withdraw from the world1 and separate their spirits for this business of self examination1 and therefore you remain perpetually strangers to yourselves1 and as great strangers to the power and virtue of this blood4 ,now1 in this verse1 he declares it plainly in what way and method sin is pardoned by this blood4 ,by the former verse1 we have so much1 that it is necessary we must search and try our ways1 that so we may truly know our sins1 and charge them upon ourselves1 and here it is superadded1 that we must confess them to him3 and the promise is annexed1 8he is just and faithful to forgive40 ,now1 this confession of sin is very fitly subjoined1 both to that which he declared of that great end of that gospel1--communion with ,god1--and that which was immediately holden forth of the remaining virtue of ,christ's blood4 ,for might a poor soul say1 ,how shall ,i come to partake of that blessed society8 ,i am a sinner1 and so an enemy to ,god1 how shall this enmity be removed8 ,and if the answer be made1 8,the blood of ,jesus ,christ cleanseth from all sin10 and so maketh access for a sinner to enter into this society1 yet a question remains1 and how shall the virtue of that be applied to my soul8 ,it is sufficient1 ,i know1 for all1 but what way may ,i have the particular benefit of it8 ,here it is fully satisfied1 8if we confess our sins1 ,god is just and faithful to forgive40 ,he lieth under some obligation to pardon us4 ,now1 many of you may think1 if this be the way1 and these be the terms of pardon1 then we hope all shall be pardoned1 for if there be no more but to confess our sins1 who will not willingly do that1 and who doth not daily do it8 ,as one said1 8if it be sufficient to accuse1 none will be innocent10 si accusasse sufficiat1 nemo innocens erit2 so you may think1 si confileri sufficiat1 nemo reus erit1 8if it be sufficient to confess1 none will be guilty40 ,but1 my beloved1 let us not deceive ourselves with the present first apprehensions of words that occur in this kind4 ,it is true1 as ye take confession1 there is nothing more ordinary1 but1 if it be taken in the true scripture meaning1 and in the realest sense1 ,i fear there is nothing among men so extraordinary4 ,i desire you may but consider how you take this word in your dealings with men1--you take it certainly in a more real sense than you use it in religion4 ,if any had done you some great wrong or injury1 suppose your servant1 or inferior1 what acknowledgment would you take from him of his wrong8 ,if he confessed his wrong only in general ambiguous terms1 if he did it either lightly1 or without any sense or sorrow for it1 if he did withal excuse and extenuate his fault1 and never ceased1 notwithstanding of all his confession1 to do the like wrong when occasion offered1 would you not think this a mockery1 and would it not rather provoke you than pacify you8 ,now1 when you take words in so real and deep significations in your own matters1 what gross delusion is it1 that you take them in the slightest and emptiest meaning in those things that relate to ,god8 ,and ,i am sure the most part of men's confessions are of that nature which ,i have described1--general1 ignorant1 senseless1 without any particular view1 or lively feeling1 of the vileness and loathsomeness of sin1 and their own hearts4 ,whenever it comes to particulars1 there is a multitude of extenuations and pretences to hide and cover the sin1 and generally men never cease the more from sinning4 ,it puts no stop in their running1 as the horse to the battle4 ,today they confess it1 and tomorrow they act it again with as much delight as before4 ,now1 of this ,i may say1 8,offer it to thy governor1 and see if he will be pleased with thee10 or let another offer such an acknowledgment of wrong to thee1 and see if it will please thee1 and if it will not1 why deceive ye yourselves with the outward visage of things in these matters that are of greatest soul-concernment8 ,should they not be taken in the most inward and substantial signification that can be1 lest you be deceived with false appearances1 and1 while you give but a shadow of confession1 you receive but a shadow of forgiveness1 such a thing as will not carry and bear you out before ,god's tribunal8 ,therefore we must needs take it thus1 that confession of sin is the work of the whole man1 and not of the mouth only4 ,it is the heart1 tongue1 and all that is in a man1 joining together to the acknowledgment of sin1 and ,god's righteousness1 therefore it includes in it1 not only a particular knowledge of our offences1 and the temper of our hearts1 but a sensible feeling of the loathsomeness and heinousness of these4 ,and this is the spring that it flows from1--a broken and contrite heart that is bruised under the apprehensions of the weight of guiltiness1 and is embittered with the sense of the gall of iniquity that possesseth the heart4 ,here1 then1 is the great moment of confession and repentance1 what is the inward fountain it flows from8 ,if the heart be brought to the distinct and clear view of itself and to discern the iniquity and plague of it1 and so to fall down under the mighty hand of ,god1 and before his tribunal1 as guilty1 as not being able or willing to open his mouth in an excuse or extenuation of sin or to plead for compassion from any consideration in himself1 a soul thus placed between iniquities set in order and battle array1 on the one hand1 and the holy law and righteousness of ,god1 on the other hand1 the filthiness of the one filling with shame and confusion1 and the dreadfulness of the other causing fear and trembling1 in this posture1 ,i say1 for a soul to come and fall at the ,judge's feet1 and make supplication to him in his ,son ,christ1 thus being inwardly pressed to vent and pour out our hearts before him1 in the confession of our sins1 and to flee unto the city of refuge1--his mercy and grace that is declared in ,jesus ,christ1--this1 ,i say1 is indeed to confess our sins1 for then confession is an exoneration and disburdening of the heart1--it flows from the abundance of the inward contrition of it4 ,and as this must be the spring of it1 so there is another stream that will certainly flow from the ingenuous confession of our sins that is1 a forsaking of them4 ,these are the two streams that flow from one head and spring the inward fountain of contrition and sorrow for sin there is a holy indignation kindled in the heart against sin1 and an engagement upon such a soul1 as indeed flees to mercy1 to renounce sin1 and here is the complete nature of true repentance4 ,solomon joins them1 8,he that confesseth and forsaketh shall have mercy10 ,prov4 xxviii4 #ac4 ,and this is opposed to covering of sins--for 8he that covereth his sins shall not prosper40 ,and what is that to cover his sin8 ,confessing them in a general confused notion1 without any distinct knowledge or sense of any particular guiltiness8 ,that is a covering of sins4 ,or confessing sin and not forsaking of it8 ,that is a covering of sin for to act sin over again with continual fresh delight and vigour1 is to retract our confessions and to bury and cover them with the mould of new transgressions4 ,now1 take this unto you1 you 8shall not prosper40 ,what can be said worse8 ,for you are but in a dream of happiness1 and you shall one day be shaken out of it1 and that fancied pardon shall evanish1 and then your sins that you covered in this manner1 shall be discovered before the ,judge or the world1 and you 8shall not stand in judgment40 ,sermon ,,xviii4 #a ,john i4 #i4--8;,if we confess our sins1 he is faithful and just to forgive us our sins10 c4 ,the freedom of ,god's grace1 and the greatness of his wisdom1 shine forth most brightly in the dispensation of the gospel1 and both of them beautify and illustrate one another4 ,that there is1 first1 an expiation of sin by the blood of ,jesus ,christ1 that a way is laid down of reconciling the world1 and that by the blood of the cross1 that peace is purchased and so preached unto sinners1 as a thing already procured1 and now only to be applied unto the soul by faith1--herein doth the estimable riches of the grace of ,god expose itself to the view of angels and men4 ,that the great work of redemption is ended1 ere it come to us1 and there remains nothing1 but to publish it to the world1 and invite us to come and receive it1 and have a part in it1--all is ready1 the feast prepared1 and set on the table1 and there wants nothing but guests to eat of it1 and these are daily called by the gospel to come to this table1 which the wisdom of the ,father hath prepared for us1 without either our knowledge or concurrence4 ,besides1 the very terms of proposing the gospel1 speak forth absolute freedom4 ,what can be more free and easy than this8 ,christ is sent to die for sinners1 and to redeem them from the curse1--only receive him1 come to him1 and believe in him4 ,he hath undertaken to save1 only do you consent too1 and give up your name to him1--ye have nothing to do to satisfy justice1 or purchase salvation1 only be willing that he do it for you1 or rather acquiesce in that he hath done already1 and rest on it4 ,but how shall our sins be pardoned1 and justice satisfied8 ,only confess your sins to him1 and ye are forgiven1 not for your confession1 but for ,christ1 only acknowledge thine iniquity and wrongs1 and he hath taken another way to repair his justice than by thy destruction and condemnation4 ,he is so far from extending his justice against thee1 that he is rather engaged upon his faithfulness and justice to forgive thee1 because of his promise4 ,yet1 ye would not conceive so of this manner of proposal of forgiveness and salvation1 as if the requiring of such a thing as repentance in thee were any derogation from the absoluteness of his grace for it is not required1 either to the point of satisfaction to ,god's justice1 and expiation of sin1 for that is done already upon the cross4 ,christ was not offered to save sinners1 he was not sent upon the previous condition of their repentance nay1 8while we were yet enemies1 ,christ died for the ungodly40 ,so that to the business of our redemption there was no concurrence upon our part nor influence upon it by our carriage1 for he considered us as sinners1 and miserable1 and so saved us4 ,and now1 to the actual application of these preventing mercies1--it is true1 it is needful in the wise and reasonable dispensation of ,god1 that sinners be brought to the knowledge and sensible acknowledgment of their sin and misery1 and so be upon rational inducements of misery within1 and mercy without1 of self-indigency1 and ,christ's sufficiency1 be drawn unto ,jesus ,christ1 and so to a partaking of those purchased privileges of forgiveness of sin1 peace with ,god1 c4 ,i say1 all this is so far from diminishing a jot of that absolute freedom of grace1 that it rather jointly proclaims the riches of grace and wisdom both1 that repentance should be given to an impenitent sinner1 and faith freely bestowed on an unbelieving sinner1 and withal1 that remission and salvation1 together with faith and repentance1 should be brought to us by his death1 while we were yet enemies1--this doth declare the most unparalleled bounty and grace that the heart of man can imagine1 and withal1 that remission of sins is joined to confession1 and salvation to faith1 herein the wisdom of ,god triumphs1 for what way is it possible to declare that freedom of grace1 to the sensible conviction of a sinner1 and so to demonstrate it to all men's consciences1 except by making them return within1 to see their own absolute unworthiness1 vileness1 and incorrespondency to such mercies1 and so drawing an acknowledgment of his grace from the mouths and consciences of all8 ,how shall a soul know that rich superabundant grace1 if he know not the abundance of his sins8 ,how shall he profess the one1 except he withal confess the other8 ,let us imagine an impenitent sinner1 continuing in rebellion1 pardoned and forgiven3 and is there any thing more contrary to common sense and reason1 to be in ,god's favour1 and yet not accepting that favour1 to be a friend1 and yet an enemy1 to have sins forgiven1 and yet not known1 not confessed8 ,these1 ,i say1 sound some plain dissonancy and discord to our very first apprehensions4 ,certainly1 this is the way to declare the glory of his grace1 in the hiding and covering of sin1 even to discover sin to the sinner1 else if ,god should hide sin1 and it be hid withal from the conscience1 both thy sin and ,god's grace should be hid and covered1 neither the one nor the other would appear4 ,take it thus then1--the confession of sin is not for this end1 to have any casual influence upon thy remission1 or to procure any more favour and liking with ,god1 but it is simply this1 the confession of sin is the most accommodate way of the profession and publication of the grace of ,god in the forgiving of sins4 ,faith and repentance are not set down as conditions pre-required on thy part1 that may procure salvation or forgiveness1 but they are inseparably annexed unto salvation and forgiveness1 to the end that they may manifest to our sensible conviction1 that grace and freedom of grace which shines in forgiveness and salvation4 8,he is just and faithful10 c4 ,herein is the wonder of the grace of ,god increased1 that when we are under an obligation to infinite punishment for sin1 and bound guilty before his justice1 that the 8most great and potent ,lord0 who can easily rid himself of all his enemies1 and do all his pleasure in heaven and earth1 should come under an obligation to man to forgive him his sins4 ,a strange exchange6 ,man is standing bound by the cords of his own sins over the justice of ,god1--he is under that insoluble tie of guiltiness4 ,god in the meantime is free1 and loosed from the obligation of the first covenant1 that is1 his promise of giving life to man4 ,we have loosed him from that voluntary engagement1 and are bound under a curse4 ,and yet1 behold the permutation of grace1--man is loosed from sin1 to which he is bound1 and ,god is bound to forgive sin1 to which he was not bound4 ,he enters into a new and voluntary engagement by his promise1 and gives right to poor creatures to sue and seek forgiveness of him1 according to his faithfulness4 ,yet in this plea1 as it becomes us to use confidence1 because he gives us ground by his promises1 so we should season it with humility1 knowing how infinitely free and voluntary his condescension is1 being always mindful1 that he may in righteousness exact punishment of us for sin1 rather than we seek forgiveness from him4 ,and yet seek it we ought1 because he hath engaged his faithful promise1 which opportunity to neglect1 and not to improve1 either through fear or security1 were as high contempt and disobedience to him1 as those sins by which we offend him4 ,certainly1 the very name of ,god1 revealed to us or known by nature's light1 those general characters of his name1 mercy and goodness1 power and greatness1 might suffice to so much1 as to make us1 in the apprehensions of our own guiltiness and provocations of his holiness1 to look no other way than to his own merciful and gracious nature4 ,suppose we had nothing of a promise from him1 by which he is bound1 yet1 as the very apprehension of the general goodness1 and unlimited bounty1 and original happiness that is in ,god1 ought naturally to draw the creature towards him in all its wants1 to supplicate his fulness1 that can supply all necessities1 without lessening his own abundance1 even so1 if we did only apprehend that ,god is the fountain of mercy1 and that he is infinitely above us and our injuries1 and that all our being and well being eternally consists in his sole favour1 this1 ,i say1 alone considered1 might draw us to a pouring out our hearts before him1 in the acknowledgment of our guiltiness1 and casting ourselves upon his mercy1 as the term is used in war1 when there is no quarter promised1 and no capitulation made4 ,it is the last refuge of a desperate sinner1 to render unto ,god upon mercy1 to resign himself to his free disposal4 ,since ,i cannot but perish1 may a soul say1 without him1 there is no way of escaping from his wrath1 ,i will rather venture1 and 8go in to the ,king1 and if ,i perish1 ,i perish40 ,there is more hope in this way to come to him1 than to flee from him4 ,perhaps he may show an act of absolute sovereign goodness1 and be as glorious in passing by an offence1 as just in punishing it4 ,do ,i not see in man1 in whom the divine ,majesty hath imprinted some characters of conscience and honesty1 that it is more generous and noble to forgive than to revenge8 ,and do ,i not see generally among men1 clemency and compassion are commended above severity and rigour1 though just1 especially towards those who are inferior1 weak1 unable to resist1 and have yielded themselves to mercy4 ,now1 shall ,i not much more apprehend that of ,god which ,i admire in a sinful man8 ,shall not that be most perfect in him which is but a maimed and broken piece of his image in lost man8 ,certainly1 it is the glory of ,god to conceal an offence as well as to publish it1 and he can show as much greatness and majesty in mercy as in justice1 therefore ,i will wholly commit myself to him4 ,i think a man ought to reason so1 from the very natural knowledge he hath of ,god4 ,but when ye have not only his name and nature published1 but his word and promise so often proclaimed1 himself come under some tie to receive and accept graciously all sinners that fly in under the shadow of his wings of mercy1 then1 ,o with how much persuasion and boldness should we come to him1 and lay open our sins before him1 who not only may pardon them1 and not only is likely to do it1 seeing he hath a gracious nature1 but certainly will pardon them1 cannot but do it1 because his faithfulness requireth it6 ,certainly1 he hath superadded his word to his name1 his promise to his nature1 to confirm our faith1 and give us ample ground of strong consolation4 ,there is another more suitable notion about the justice of ,god1 in forgiving sin4 ,it hath some truth in the thing itself1 but whether it be imported here1 ,i dare not certainly affirm4 ,some take his faithfulness in relation to his word of promise1 and his justice in relation to the price and ransom paid by ,christ1 importing as much as this--whatever sinner comes to ,god in ,christ1 confessing his own guiltiness in sincerity1 and supplicating for pardon1 he cannot in justice refuse to give it out unto them1 since he hath taken complete satisfaction of ,christ4 ,when a sinner seeks a discharge of all sin1 by virtue of that blood1 the ,lord is bound by his own justice to give it out and to write a free remission to them1 since he is fully paid1 he cannot but discharge us1 and cancel our bonds4 ,so then a poor sinner that desires mercy1 and would forsake sin1 hath a twofold ground to suit7#bdg7 this forgiveness upon--,christ's blood1 and ,god's own word1 ,christ's purchase and payment1 and the ,father's promise1 he is just and righteous1 and therefore he cannot deny the one1 nor yet take two satisfactions1 two payments for one debt1 and he is faithful1 so he cannot but stand to the other1 that is1 his promise1 and thus is forgiveness ascertained and assured unto the confessing sinner4 ,if any would take this in relation to confession1 as if it reflected upon that which preceded1 and the meaning should be1 if any man confess his sin1 he is just to requite confession with remission1--he cannot in righteousness deny one that deserves it1 he is just to return some suitable recompense to such a humble confession1 this sense were a perverting of the whole gospel1 and would overturn the foundations of grace4 ,for there is no connection between our confession and his remission but that which the absolute good pleasure of his will hath made1 besides1 that repentance is as free grace given from the exalted ,prince1 as remission of sins is4 ,sermon ,,xix4 #a ,john i4 #i1 #aj4--8;,if we confess our sins1 he is faithful and just to forgive us our sins1 and to cleanse us from all unrighteousness4 ,if we say we have not sinned1 we make him a liar10 c4 ,and who will not confess their sin1 say you8 ,who doth not confess sins daily1 and1 therefore1 who is not forgiven and pardoned8 ,but stay1 and consider the matter again4 ,take not this upon your first light apprehensions1 which in religion are commonly empty1 vain1 and superficial1 but search the scriptures1 and your own hearts that ye may know what confession means4 ,it may be said of that external custom of confession that many of you have1 that the ,lord hath not required it1--8sacrifices and burnt offerings thou wouldest not40 ,some external submissions and confessions1 which you take for compensation for sins and offences against ,god1--these1 ,i say1 are but abomination to the ,lord1 but 8a broken and a contrite heart1 ,o ,god1 thou wilt not despise10 ,psal4 li4 #af1 #ag4 ,and1 8,lo1 ,i come to do thy will1 ,i delight in it10 ,psal4 xl4 #g1 #h4 ,when external profession and confessions are separated from the internal contrition of the heart and godly sorrow for sin1 and when both internal contrition and external profession and confession are divided from conformity1 or study of conformity to ,god's will1 then they are in no better acceptance with ,god than those external sacrifices which ,god rejected1 though he had required them1 because they were disjoined from the true life of them and spiritual meaning1 that is1 faith in a mediator1 and love to obedience4 ,if confession flow not from some contrition of heart if there be not some inward spring of this kind1 the heart1 opened and unfolding its very inside before ,god1 breaking in pieces1 which makes both pain or sense1 and likewise gives the clearer view of the inward parts of the heart1 and if it be not joined with affection to ,god's will and law1 earnest love to new obedience1 it is but a vain1 empty1 and counterfeit confession1 that denies itself4 ,i suppose1 a man that confesses sin which he feels not1 or forsakes not1 in so doing1 he declares that he knows not the nature of sin2 he may know that such an action is commonly called sin1 and1 it may be1 is ashamed and censured among men1 and therefore he confesseth it2 but while he confesseth it without sense or feeling1 he declares that he takes it not up as sin1 hath not found the vileness and loathsomeness of the nature of it nor beheld it as it is a violation of the most high ,lord's laws1 and a provocation of his glorious holiness4 ,did a soul view it thus1 as it is represented in ,god's sight1 as it dishonours that glorious ,majesty1 and hath manifest rebellion in it against him1 and as it defiles and pollutes our spirits2 he could not1 ,i say1 thus look upon it1 but he would find some inward soul abhorrence and displeasance at it1 and himself too4 ,how monstrous would it make him in his own sight8 ,it could not but affect the heart1 and humble it in secret before ,god2 whereas your forced and strained confessions made in public1 they are merely taken on then1 and proceed from no inward principle4 ,there is no shadow of any soul humiliation1 in secret1 but as some use to put on sackcloth when they come to make that profession1 and put it off when they go out1 so you put on a habit of confession in public1 and put it off you when you go out of the congregation4 ,to be mourning before the ,lord1 in your secret retirements1--that you are strangers to4 ,but ,i wonder how you should thus mock ,god1 that you will not be as serious and real in confessing as in sinning4 ,will you sin with the whole man1 and confess only with the mouth8 ,will ye not sin with delight1 and not confess it with a true sorrow that indeed affects the heart8 ,now1 do you honour ,god by confessing1 when the manner of it declares1 that you feel not the bitterness of sin1 and conceive not the holiness and righteousness of ,god1 whom you have to do withal8 ,even so1 when you confess sin1 which you do not forsake1 you in so far declare that you know not sin1 what it is you confess1 and so1 that you have mocked him who will not be mocked2 for1 what a mockery is it1 to confess those faults which we have no solid effectual purpose to reform1 to vomit up your sins by confession1 that we may with more desire and lust lick up the vomit again1 and to pretend to wash1 for nothing else1 but to return to the puddle1 and defile again6 ,my brethren1 out of the same fountain comes not bitter water and sweet2 ,james iii4 #aa4 ,since that which ordinarily proceeds from you is bitter1 unsavoury to ,god and man1 carnal1 earthly1 and sensual1 your ways are a displayed banner against ,god's will1 then lay your account1 all your professions and acknowledgments are of the same nature1--they are but a little more sugared over1 and their inward nature is not changed1 is as unacceptable to ,god1 as your sins are4 ,i would give you some characters out of the text1 to discover unto you the vanity and emptiness of your ordinary confessions4 ,the confession of sin must be particular1 universal1 perpetual1 or constant2--particular1 ,i say1 for there are many thousands who confess that they are sinners1 and yet do not at all confess their sins2 for1 to confess sins is to confess their own real actual guiltiness1 that which they indeed have committed or are inclined to do4 ,so the true and sincere confession of a repenting people is expressed1 #a ,kings viii4 #ch1 8,what prayer or supplication soever be made by any man1 which shall know the plague of his own heart1 and spread forth his hands1 then hear thou in heaven1 and forgive every man whose heart thou knowest40 ,now consider whether or not you be thus acquainted with your own hearts and ways1 as to know your particular plague and predominant sin4 ,are you not rather wholly strangers to yourselves1 especially the plague of your hearts8 ,there are few that keep so much as a record or register of their actions done against ,god's law1 or their neglect of his will2 and therefore1 when you are particularly posed about your sins1 or the challenge of sin1 you can speak nothing to that1 but that you never knew one sin by another2 that is1 indeed1 you never observed your sins1 you never knew any sin1 but contented yourself with the tradition you received that you were sinners4 ,but if any man be used to reflect upon his own ways1--yet generally1 the most part of men are altogether strangers to their hearts1--if they know any evil of themselves it is at most but something done or undone1 some commission or omission1 but nothing of the inward fountain of sin is discovered4 ,i beseech you1 then1 do not deceive yourselves with this general acknowledgment that you are sinners1 while in the meantime your real particular sins are hid from you1 and you cannot choose but hide in a generality from ,god4 ,certainly1 you are far from forgiveness1 and that blessedness of which ,david speaks1 7,psal4 xxxii47 for this belongs to the man 8that hideth not his sins1 in whose heart there is no guile40 ,and this is the plainness and sincerity of the heart1 rightly to discern its own plagues1 and unfold them to him4 ,david1 no doubt1 would at any time have confessed that he was a sinner1 but mark how heavy the wrath of ,god was on him for all that1 because he came not to a plain1 ingenuous1 and humble acknowledgment of his particular sins4 8,i confessed my sin1 and mine iniquity ,i hid not40 ,while you confess only in general terms1 you confess other's sins rather than yours1 but this is it--to descend into our own hearts1 and find out our just and true accusation1 our real debt1 to charge ourselves as narrowly as we can1 that he may discharge us fully1 and forgive us freely4 ,next1 ,i say1 confession must be universal1 that is1 of all sin1 without partiality or respect to any sin4 ,i doubt if a man can truly repent of any sin1 except he in a manner repent of all sin2 or truly forsake one sin1 except there be a divorcement of the heart from and forsaking of all sin2 therefore the apostle saith1 8,if we confess our sins10 not sin simply1 but sins1 taking in all the body and collection of them1 for it is opposed to that1 8if we say we have no sin10 c4 ,then there lies a necessity upon us to confess what we have2 we have all sin1 and so should confess all sins4 ,now1 my meaning is not1 that it is absolutely necessary that a soul come to the particular knowledge and acknowledgment of all his sins1 whether of ignorance or infirmity1 nay1 that is not possible1 for 8who can understand his errors80 saith ,david1 8cleanse thou me from secret sins10 ,psal4 xix4 #ab4 ,there are many sins of ignorance1 that we know not to be sins1 and many escapes of infirmity1 that we do not advert to1 which otherwise we might know4 ,now1 ,i do not impose that burden on a soul1 to confess every individual sin of that kind2 but this certainly must be1--there must be such a discovery of the nature of sin1 and the loathsomeness of it in ,god's sight1 and the heinous guilt of it1 as may abase and humble the soul in his presence1 there must be some distincter and clearer view of the dispositions and lusts of the heart1 than men attain generally unto1 and1 withal1 a discovery of the holy and spiritual meaning of ,god's law1 which may unfold a multitude of transgressions1 that are hid from the world1 and make sin to abound in a man's sight and sense--for when the law enters1 sin abounds1 and to close up this1 as there are many sins now discovered unto such a soul1 which lay hid before1 the light having shined in upon the darkness1 and1 above all1 the desperate wickedness of the heart is presented1 so there is no sin known and discerned1 but there is an equal impartial sorrow for it1 and indignation against it4 ,as a believer hath respect to all ,god's commands1 and loves to obey them1 so the penitent soul hath an impartial hatred of all sin1 even the dearest and most beloved idol1 and desires unfeignedly to be rid of it4 ,hence your usual public confessions of sin are wiped out of the number of true and sincere confessions1 because you pretend to repent of one sin1 and in the meantime1 neither do ye know a multitude of other sins that prevail over you1 nor do you mourn for them1 nor forsake them4 ,nay1 you do not examine yourselves that way1 to find out the temper of your hearts1 or tenor and course of your ways4 ,you pretend to repent for drunkenness1 or such like1 and yet you are ordinary cursers1 swearers1 liars1 railers1 neglecters of prayer1 profaners of the ,sabbath1 and such like1 and these you do not withal mourn for4 ,in sum1 he that mourns only for the sin that men censure1 knoweth and confesseth no sin sincerely4 ,if you would indeed return unto ,god from some gross evils1 you must be divorced in your affections from all sin4 ,then this confession should be perpetuated and continued as long as we are in this life1 for that is imported by comparing this verse with those it stands between4 8,if we say we have no sin1 if we say at any time1 while we are in this life1 if we imagine or dream of any such perfection here10 we lie4 ,now1 what should we do then1 since sin is always lodging in our mortal bodies1 during this time of necessary abode beside an ill neighbour8 ,what should be our exercise8 ,even this1--confess your sins1 confess1 ,i say1 as long as you have them1 draw out this the length of that4 ,be continually groaning to him under that body of death1 and mourning under your daily infirmities and failings4 ,that stream of corruption runs continually--let the stream of your contrition and confession run as incessantly1 and there is another stream of ,christ's blood1 that runs constantly too1 to cleanse you4 ,now1 herein is the discovery of the vanity and deceitfulness of many of your confessions1 public and private1 the current of them soon dries up1 there is no perpetuity or constancy in them1 no daily humbling or abasing yourselves1 but all that is1 is by fits and starts upon some transient convictions or outward censures and rebukes1 and thus men quickly cover and bury their sins in oblivion and security and forget what manner of persons they were4 ,they are not under a duly impartial examination of their ways1 take notice of nothing but some solemn and gross escapes1 and these are but a short time under their view4 ,now1 let me apply a little to the encouragement of poor souls1 who being inwardly burdened with the weight of their own guiltiness1 exoner themselves by confession in his bosom4 ,as you have two suits1 and two desires to him1--one1 that your sins may be forgiven1 another1 that they may be subdued1 so he hath two solemn engagements and ties to satisfy you1--one to forgive your sins1 and another to cleanse you from all unrighteousness4 ,the soul that is truly penitent1 is not only desirous of pardon of sin--that is not the chief or only design of such a soul in application to ,christ1--but it is withal to be purified from sin and all unrighteousness1 and to have ungodly lusts cleansed away4 ,and herein is the great application of such an one's reality1--it will not suffice or satisfy such an one1 to be assured of delivery from wrath and condemnation1 but he must likewise be redeemed from sin1 that it hath no dominion over him4 ,he desires to be freed from death1 that he may have his conscience withal purged 8from dead works to serve the living ,god10 ,heb4 ix4 #ad4 ,he would have sin blotted out of an accusing conscience1 that it may be purged out of the affections of the heart1 and he would have his sins washed away1 for this end especially1 that he may be washed from his sins1 ,rev4 i4 #e4 ,now1 as this is the great desire and design of such a heart1 in which there is no guile1 to have sin purified and purged out of us as well as pardoned1 so there is a special tie and obligation upon ,god our ,father1 by promise1 not only to pardon sin1 but to purge from sin1 not only to cover it with the garment of ,christ's righteousness1 and the breadth of his infinite love but also to cleanse it by his ,spirit effectually applying that blood to the purifying of the heart4 ,now1 where ,god hath bound himself voluntarily1 and out of love1 do not ye lose him by unbelief1 for that will bind you into a prison3 but labour to receive those gracious promises1 and to take him bound as he offers4 ,believe1 ,i say that he will both forgive you1 and in due time will cleanse your heart from the love and delight of sin4 ,believe his promise1 and engagement by promise to both and this will set a seal to his truth and faithfulness4 ,there is nothing in ,god to affright a sinner1 but his justice1 holiness1 and righteousness1 but unto thee who1 in the humble confession of thy sins1 fliest into ,jesus ,christ1 that very thing which did discourage thee1 may now encourage and embolden thee to come1 for 8he is just and faithful to forgive sins40 ,his justice being now satisfied1 is engaged that way to forgive1 not to punish4 ,sermon ,,xx4 #a ,john i4 #aj4--8;,if we say that we have not sinned1 we make him a liar1 and his word is not in us40 ,there is nothing in which religion more consists than in the true and unfeigned knowledge of ourselves4 ,the heathens supposed that sentence1 8,know thyself10 descended from heaven4 ,it was indeed the motto of the wisest and most religious amongst them4 ,but certain it is1 that the true and sincere understanding of ourselves descends from 8the ,father of lights10 and is as great a gift as man is capable of1 next to the knowledge of ,god himself4 ,there is nothing more necessary to man1 either as a man or as a ,christian1 either as endowed with reason or professing religion1 than that he should be thoroughly acquainted with himself1 his own heart1 its dispositions1 inclinations1 and lusts1 his ways and actions1 that while he travels abroad to other creatures and countries1 he may not commit so shameful an absurdity1 as to be a stranger at home1 where he ought to be best acquainted4 ,yet how sad is it1 that this which is so absolutely needful and universally profitable1 should be lying under the manyest difficulties in the attainment of it8 ,so that there is nothing harder1 than to bring a man to a perfect understanding of himself3--what a vile1 haughty1 and base creature he is--how defiled and desperately wicked his nature--how abominable his actions1 in a word1 what a compound of darkness and wickedness he is--a heap of defiled dust1 and a mass of confusion--a sink of impiety and iniquity1 even the best of mankind1 those of the rarest and most refined extraction1 take them at their best estate4 ,thus they are as sepulchres painted without1 and putrified within--outwardly adorned1 and within all full of rottenness and corruption1 8the imagination of his heart only evil continually40 ,now1 ,i say1 here is the great business and labour of religion1--to bring a man to the clear discerning of his own nature1--to represent unto him justly his own image1 as it is painted in the word of ,god1 and presented in the glass of the law1 and so by such a surprising monstrous appearance1 to affect his heart to self abhorrency in dust and ashes and to have this representation1 however unpleasant1 yet most profitable1 continually observant to our minds1 that we may not forget what manner of persons we are4 ,truly ,i may say1 if there be a perfection in this estate of imperfection1 herein it consists1 and if there be any attainment of a ,christian1 ,i account this the greatest1--to be truly sensible of himself1 and vile in his own eyes4 ,it was the custom of ,philip17#bdh7 king of ,macedonia1 after he had overcome the famous republic of ,greece1 to have a young man to salute him first every morning with these words1 ,philippe homo es1--,philip1 thou art a man1 to the end that he might be daily minded of his mortality1 and the unconstancy of human affairs1 lest he should be puffed up with his victory1 and this was done before any could have access to speak with him1 as if it were to season and prepare him for the actions of the day4 ,but ,o how much more ought a ,christian to train up his own heart and accustom it this way1 to be his continual remembrancer of himself1 to suggest continually to his mind1 and whisper this first into his ear in the morning1 and mid day1 and evening1--peccator es1 thou art a sinner1 to hold our own image continually before us1 in prayer and praises1 in restraints1 in liberties of spirit1 in religious actions1 and in all our ordinary conversation1 that it might salt and season all our thoughts1 words and deeds1 and keep them from that ordinary putrefaction and corruption of pride and self conceit1 which maketh all our ointment stink4 8,if we say we have no sin1 we make him a liar40 ,why is this repeated again1 but to show unto us1 even to you ,christians who believe in ,christ1 and are washed in his blood1 how hard it is to know ourselves aright8 ,if we speak of the grosser sort of persons1 they scarce know any sin1 nor the nature and vileness of any that they know1 therefore they live in security and peace1 and bless themselves in their own hearts1 as if they had no sin4 ,for such1 ,i say1 ,i shall only say unto them1 that your self deceiving is not so subtile1 but it may soon be discerned2 your lie is gross1 and quickly seen through4 ,but ,i would turn myself to you ,christians1 who are in some measure acquainted with yourselves1 yet there is something against you from this word4 ,after ye have once got some peace from the challenge of sin1 and hope of pardon1 you many times fall out of acquaintance with yourselves4 ,having attained1 by the ,lord's grace1 to some restraint of the more visible outbreakings of sin1 you have not that occasion to know yourselves by1 and so you remain strangers to your hearts1 and fall into better liking with yourselves1 than the first sight of yourselves permitted you4 ,now1 my beloved in the ,lord1 herein you are to be blamed1 that you do not rather go to the fountain1 and there behold the streams1 than only to behold the fountain in the streams4 ,you ought rather1 upon the ,lord's testimony of man1 to believe what is in you1 before you find it1 and see it breaking out2 and keep this character continually in your sight1 which will be more powerful to humble you than many outbreakings4 ,i think we should be so well acquainted with our own natures1 as to account nothing strange to them that we see abroad1 but rather think all the grossness and wickedness of men suitable and correspondent to our spirits1--to that root of bitterness that is in them4 ,the goodness of ,god in restraining the appearance of that in us1 which is within us in reality1 should rather increase the sense of our own wickedness1 than diminish it in our view4 ,indeed1 self love is that which blinds us1 and bemists us in the sight of ourselves4 ,we look upon ourselves through this false medium1 and it represents all things more beautiful than they are1 and therefore the apostle hath reason to say1 8,we deceive ourselves1 and we make ,god a liar40 ,o how much practical self-conceit is there in the application of truth6 ,there are many errors contrary to the truths themselves1 and many deceivers and deceived1 who spread them1 but ,i believe there are more errors committed by men in the application of truths to their own hearts1 than in the contemplation of them1 and more self deceiving than deceiving of others4 ,it is strange to think1 how sound1 and clear1 and distinct a man's judgment will be against those evils in others1 which yet he seeth not in himself1 how many ,christians will be able to decipher the nature of some vices1 and unbowel the evils of them1 and be quick-sighted to espy the least appearance of them in another1 and to condemn it1 and yet so partial are they in judging themselves1--self-love so purblinds them in this reflection1 that they cannot discern that in themselves1 which others cannot but discern6 ,how often do men declaim against pride1 and covetousness1 and self-seeking1 and other evils of that kind8 ,they will pour out a flood of eloquence and zeal against them1 and yet it is strange they do not advert1 that they are accusing themselves1 and impannelling themselves in such discourses1 though others1 it may be1 will easily perceive a predominancy of these evils in them4 8,who art thou1 ,o man1 who judgeth another1 and doest the same thing8 ,canst thou escape ,god's judgment80 ,rom4 ii4 #a4 ,consider this1 ,o ,christian1 that thou mayest learn to turn the edge of all thy censures and convictions against thyself1 that thou mayest prevent all men's judgments of thee1 in judging thyself all things that men can judge thee1 that is1 a chief of sinners1 that hath the root of all sin in thee1 and so thou mayest anticipate the divine judgment too1 8for if we judge ourselves1 we shall not be judged40 ,labour thou to know those evils that are incident to thy nature1 before others can know them1 that is1 in the root and fountain1 before they come to the fruit and stream1 to know sins in the first conceptions of them1 before they come to such productions as are visible1 and this shall keep thee humble1 and preserve thee from much sin1 and thou shalt not deceive thyself1 nor dishonour ,god1 in making him a liar1 but rather set to thy seal to this truth1 and his word shall abide in thee4 ,there is a common rule that we have in judging ourselves1 by comparing ourselves amongst ourselves1 which1 as ,paul saith1 8is not wisdom10 #b ,cor4 x4 #ab4 ,when we do not measure ourselves by the perfect rule of ,god's holy word1 but parallel ourselves with other persons1 who are still defective from the rule1 far further from it than anyone is from another1 this is the ordinary method of the judging of self love4 ,we compare with the worst persons1 and if we be not so bad as they1 we think ourselves good4 ,if not so ignorant as some are1 we presume that we know1 if not so profane as many1 we believe ourselves religious4 8,lord1 ,i am not as this publican10 so say many in their hearts1--there is a curser1 a swearer1 a drunkard1 a blind ignorant soul1 that neglects prayer in private and public1 and upon these ruins of others' sins1 they build some better estimation of themselves4 ,but1 ,i pray you1 what will that avail you1 to be unlike them1 if you be more unlike your pattern than they are unlike you8 ,it must be1 others will compare with those that are good1 but it is with that which is worst in them1 and not that which is best4 ,how often do men reckon this way1--here is a good man1 here is an eminent person1 yet he is such and such1 subject to such infirmities1 and here self-love flatters itself1 and1 by flattering1 deceives itself4 ,my beloved1 let us learn to establish a more perfect rule1 which may show all our imperfections4 ,let our rule ascend1 that our hearts may descend in humility4 ,but when our role and pattern descends to men of like infirmities1 then our pride and self conceit ascends1 and the higher we be that way in our own account1 the lower we are indeed1 and in ,god's account1 and the lower we be in ourselves we lose nothing by it2 for1 as ,god is higher in our account1 so we are higher in ,god's account1 according to that standing rule1 ,matth4 xxiii4 #ab1 8,whosoever shall exalt himself shall be abased1 and he that shall humble himself shall be exalted40 ,sermon ,,xxi4 #a ,john ii4 #a4--8,my little children1 these things write ,i unto you1 that ye sin not4 ,and if any man sin1 we have an advocate with the ,father10 c4 ,the gospel is an entire uniform piece1 all the parts of it are interwoven through other1 and interchangeably knit together1 so that there can be no dividing of it any more than of ,christ's coat that was without seam4 ,if you have it not altogether by the divine lot1 you cannot truly have any part of it1 for they are so knit together1 that if you disjoin them1 you destroy them1 and if they cease to be together1 they cease altogether to be4 ,i speak this1 because there may be pretensions to some abstracted parts of ,christianity4 ,one man pretends to faith in ,jesus ,christ1 and persuasion of pardon of sin1 and in this there may be some secret glorying arising from that confidence1 another may pretend to the study of holiness and obedience1 and may endeavour something that way to do known duties1 and abstain from gross sins4 ,now1 ,i say1 if the first do not conjoin the study of the second1 and if the second do not lay down the first as the foundation1 both of them embrace a shadow for the thing itself1 because they separate those things that ,god hath joined1 and so can have no being but in men's fancy1 when they are not conjoined4 ,he that would pretend to a righteousness of ,christ1 without him1 must withal study to have the righteousness of the law fulfilled within him1 and he that endeavours to have holiness within must withal go out of himself1 to seek a righteousness without him1 whereupon to build his peace and acceptance with ,god1 or else1 neither of them hath truly any righteousness without them1 to cover them1 or holiness within1 to cleanse them4 ,now1 here the beloved apostle shows us this divine contexture of the gospel4 ,the great and comprehensive end and design of the gospel is1 peace in pardon of sin1 and purity from sin4 8,these things ,i write unto you1 that you sin not10 c4 ,the gospel is comprised in commands and promises1 both make one web1 and link in together4 ,the immediate end of the command is1 8that we sin not10 nay1 but there is another thing always either expressly added1 or tacitly understood--8but if any man sin10 that desires not to sin1 8we have an advocate with the ,father40 ,so the promise comes in as a subsidiary help to all the precepts4 ,it is annexed to give security to a poor soul from despair1 and therefore the apostle teacheth you a blessed art of constructing all the commands and exhortations of the gospel1 those of the highest pitch1 by supplying the full sense with this happy and seasonable caution or caveat1 8but if any man sin10 c4 ,doth that command1 8,be ye holy as ,i am holy10 perfect as your heavenly ,father1 which sounds so much unattainable perfection1 and seems to hold forth an inimitable pattern1 doth it1 ,i say1 discourage thee8 ,then1 use the apostle's art1 add this caution to the command1 subjoin this sweet exceptive1--8but if any man10 that desires to be holy1 and gives himself to this study1 fail often1 and fall and defile himself with unholiness1 let him not despair1 but know1 that he hath 8an advocate with the ,father40 ,if that of ,paul's urge thee1 8present your bodies a living sacrifice1--and be not conformed to the world10 but transformed1 and 8glorify ,god in your bodies and spirits10 which are his1 7,rom4 xii4 #a1 #b1 #a ,cor4 vi4 #bj17--;and1 cleanse yourselves 8from all filthiness of the flesh and spirit10 7#b ,cor4 vii4 #a17--;and1 8walk in the ,spirit10 and 8walk as children of the light10 c41--if these do too rigorously exact upon thee1 so as to make thee lose thy peace1 and weaken thy heart and hands1 learn to make out a full sentence1 and fill up the full sense and meaning of the gospel1 according as you see it done here4 ,but if any man1--whose inward heart-desires1 and chief designs are toward these things1 who would think himself happy in holiness and conformity to ,god1 and estimates his blessedness or misery1 from his union or separation from ,god1--8sin0 then 8we have an advocate with the ,father1 even ,jesus ,christ the righteous10 who hath all that we want1 and will not suffer any accusation to fasten upon us1 as long as he lives 8to make intercession for us40 ,on the other hand1 take a view of the promises of the gospel4 ,though the immediate and next end of them is to give peace to troubled souls1 and settle us in the high point of our acceptance with ,god1 yet certainly they have a further end1 even purity from sin1 as well as pardon of sin1 cleansing from all sin and filthiness as well as covering of filthiness4 8,these things ,i write unto you1 that ye sin not40 ,what things8 ,consider what goes before1 and what follows after1 even the publication of the word of life1 and eternal life in him1 the declaration of our fellowship with ,god in ,christ the offering of the blood of ,christ1 able to cleanse all sin1 the promise of pardon to the penitent1 confession of sin1--all these things ,i write1 8that ye sin not10 so that this seems to be the ultimate end and chief design of the gospel1 unto which all tends1 unto which all work together4 ,the promises are for peace1 and peace is for purity1 the promises are for faith1 and faith is for purifying of the heart1 and performing the precepts1 so that1 all at length returns to this1 from whence1 while we swerved1 all this misery is come upon us4 ,in the beginning it was thus1--man was created to glorify ,god1 by obedience to his blessed will1 sin interposeth and marreth the whole frame1 and from this hath a flood of misery flowed in upon us4 ,well1 the gospel comes offering a ,saviour1 and forgiveness in him4 ,thus peace is purchased1 pardon granted1 the soul is restored unto its primitive condition and state of subordination to ,god's will1 and so redemption ends where creation began1 or rather in a more perfect frame of the same kind4 ,the second ,adam builds what the first ,adam broke down1 and the ,son re-creates what the ,father in the beginning created1 yea1 with some addition4 ,in this new edition of mankind1 all seems new--8new heavens1 and new earth10 and that because the creature that was made old1 and defiled with sin1 is made new by grace4 ,now1 hence you may learn the second part of this lesson that the apostle teaches us2 as ye ought to correct1 as it were1 precepts of the gospel1 by subjoining promises in this manner1 so ye ought to direct promises towards the performance of his precepts1 as their chief end4 ,whensoever you read it written1 8,the blood of ,christ cleanseth us from all sin10--8,if we confess1 he is faithful to forgive our sins10--8,god so loved the world that he gave his ,son10--8,he that believeth hath everlasting life10 c4--then make up the entire sense and meaning after this manner1 8,these things are written that we sin not40 ,is there a redemption from wrath published8 ,is there reconciliation with ,god preached8 ,and are we beseeched to come and have the benefit of them8 ,then say1 and supply within thine own heart1 ,these things are written1 published1 and preached1 that we may not sin4 ,look to the furthest end of these things1 it is1 8that we sin not40 ,the end of things1 the scope of writings1 and the purpose of actions1 is the very measure of them1 and so that is the best interpreter of them4 ,the scope of scripture is by all accounted the very thread that will lead a man right in and out of the labyrinths that are in it4 ,and so it is used as the rule of the interpretation in the parts of it4 ,now1 my beloved in the ,lord1 take here the scope of the whole scriptures1 the mark that all the gospel shoots at1 8,these things ,i write unto you1 that ye sin not40 ,you hear1 it is true1 of pardon of sin1 of delivery from wrath1 of not coming into condemnation1 of covering offences1 of blotting them out as a cloud1 all these you read and hear of1 but what do they all aim at8 ,if you consider not that attentively you shall no more understand the plain gospel1 than you can expound a parable without observing the scope of it4 ,do you think these have no further aim1 than to give you peace1 and to secure you from fears and terrors1 that you may then walk as you list1 and follow the guiding of your own hearts8 ,nay1 if you take it so1 you totally mistake it4 ,if you do not read on1 and had all these things written to this end1 8that ye sin not10 you err1 not understanding1 or misunderstanding1 the scriptures4 8,these things ,i write unto you1 little children40 ,to enforce this the more sweetly1 he useth this affectionate compellation1 8little children10 for in all things affection hath a mighty stroke1 almost as much as reason4 ,it is the most suitable way to prevail with the spirit of a man1 to deal in love and tenderness with it1 it speaks more sweetly1 and so can have less resistance1 and therefore works more strongly4 ,it is true1 another way of terrors threatening1 and reproofs1 mingled with sharp and heavy words of challenges1 may make a great deal of more noise1 and yet it hath not such virtue to prevail with a rational soul4 ,the ,spirit of the ,lord was not in the wind1 nor in the earthquake1 nor in the fire1 but in the still and calm voice which came to ,elijah1 #a ,kings xix4 #aa1 #ab4 ,these suit not the gentle1 dove-like disposition of the ,spirit2 and though they be fit to rend rocks in pieces1 yet they cannot truly break hearts1 and make them contrite4 ,the sun will make a man sooner part with his cloak than the wind1 such is the difference between the warm beams of affection1 and the boisterous violence of passions or terror4 ,now1 ,o that there were such a spirit in them who preach the gospel1 such a fatherly affection1 that with much pity and compassion they might call sinners from the ways of death6 ,o there is no subject1 in which a man may have more room for melting affections1 nothing that will admit of such bowels of compassion as this--the multitude of souls posting to destruction1 and so blindfolded that they cannot see it6 ,here the fountain of tears might be opened to run abundantly4 ,the ,lord personates a tender hearted father or husband often1 8,oh1 why will ye die8 ,ye have broken my heart with your whorish heart4 ,o ,jerusalem1 how oft would ,i1 but thou wouldst not60 ,when he1 who is not subject to human passions1 expresseth himself thus1 how much more doth it become us poor creatures to have pity on our fellow-creatures8 ,should it not press out from us many groans1 to see so many perishing1 even beside salvation4 ,i wish you would take it so1 that the warning you to flee from the wrath to come1 is the greatest act of favour and love that can be done to you4 ,it becomes us to be solicitous about you1 and declare unto you1 that you will meet with destruction in those paths in which you walk2 that these ways go down to the chambers of death4 ,o that it might be done with so much feeling compassion of your misery1 as the necessity of it requires6 ,but1 why do many of you take it so hard to be thus forewarned1 and have your danger declared unto you8 ,i guess at the reason of it4 ,you are in a distempter as sick children distempered in a fever1 who are not capable of discerning their parents' tender affection1 when it crosseth their own inclinations and ways4 ,sermon ,,xxii4 #a ,john ii4 #a4--8,my little children1 these things write ,i unto you1 that ye sin not4 ,and if any man sin1 we have an advocate with the ,father101 c4 ,christ ,jesus came by water and by blood1 not by water only1 but by blood also1 and ,i add1 not by blood only but by water also1 chap4 v4 #f4 ,in sin there is the guilt binding over to punishment1 and there is the filth or spot that defileth the soul in ,god's sight4 ,to take away guilt1 nothing so fit as blood for there is no punishment beyond blood1 therefore saith the apostle1 8without the shedding of blood there is no remission of sin10 ,heb4 ix4 #bb1 and for the stain and spot1 nothing is so suitable as water1 for that is generally appointed for cleansing4 ,and some shadow of this the heathens had1 who had their lustrations in water1 and their expiations by blood17#bdi7 but more significantly and plainly1 the ,jews1 who had their purifications by sprinkling of water1 7,num4 viii4 #g47 and expiations by sacrificing of slain beasts4 ,but all these were but evanishing shadows2 now the substance is come1 ,jesus ,christ is come in water and blood2 in water1 to cleanse the spots of the soul1 to purify it from all filthiness2 and in blood1 to satisfy for sin1 and remove the punishment4 ,you have both in these words of the apostle1 for he labours to set out unto us the true ,christ1 whole and entire1 8these things ,i write unto you1 that ye sin not40 ,here is the proper end of the water--and 8if any man sin1 we have ,christ a propitiation for our sins40 ,here is the blood--the end of the blood is to save us1 the end of the water is that we sin not1 since we are saved4 ,he came in the blood of expiation1 because we had sinned4 ,he came in the water of sanctification1 that we might not sin4 ,his blood speaks peace to the soul1 and the water subjoins1 8but let them not return to folly40 ,his blood cries1 8behold thou art made whole40 ,and the water echoes unto it1 8sin no more1 lest a worse thing befall thee10 ,john v4 #ad4 ,these two streams of water and blood1 which are appointed for purity and pardon1 run intermingled all along1 and so the proper effects of them are interchangeably attributed to either of them2 8he hath washed us in his blood10 7,rev4 i4 #e2 vii4 #ad47 8and the blood of ,christ cleanseth us from all sin40 ,then1 certainly1 this blood cannot be without water1 it is never separated from it4 ,the proper effect of blood is to cover sin2 but because the water runs in that channel1 and is conveyed by the blood thither1 therefore it doth cleanse sin1 as well as cover it4 8,these things ,i write unto you1 that ye sin not40 ,this then is the design of the whole gospel1 the great and grand design1--to destroy sin1 and save the sinner4 ,there is a treaty of peace made with the sinner1 and 8,christ is the peace-maker40 ,a tender of life and salvation is made to him1 but there is no treaty1 no capitulation or composition with sin2 out it must go1 first out of its dominion1 then out of its habitation4 ,it must first lose its power1 and then its being in a believer4 ,yea1 this is one of the chief articles of our peace1 not only required of us as our duty1 that we should destroy that which cannot but destroy us2 for1 if any man will needs hug and embrace his sins1 and cannot part with them1 he must needs die in their embracements1 because the council of heaven hath irrevocably passed a fatal sentence against sin1 as the only thing that in all the creation hath the most perfect opposition to his blessed will1 and contrariety to his holy nature1--but also1 and especially1 as the great stipulation and promise upon his part1 8to redeem us from all our iniquities1 and purify us to himself1 a people zealous of good works20 and not only to redeem us from hell1 and deliver us from wrath1 ,tit4 ii4 #ad4 ,he hath undertaken this great work1 to compesce 7#bej7 this mutiny and rebellion that was raised up in the creation by sin1 else what peace could be between ,god and us1 as long as his enemy and ours dwelt in our bosom1 and we at peace with it4 ,now1 take a short view of these things that are written in the preceding chapter1 and you shall see that the harmonious voice of all that is in the gospel1 is this1 8that we sin not40 ,let me say further1 as 8these things are written that we sin not10 so all things are done 8that we sin not40 ,take all the whole work of creation1 of providence1 of redemption1--all of them speak one language1 8that we sin not40 8,day unto day uttereth speech1 and night unto night showeth knowledge3 there is no speech or language where their voice is not heard10 ,psalm xix4 #b1 #c4 ,and1 as in that place1 their voice proclaims the glory1 majesty1 and goodness of ,god1 so they1 with the same sound1 proclaim and declare1 that we should not sin against such a ,god1 so great1 and so good4 ,all that we see suggests and insinuates this unto our hearts2 all that we hear whispers this unto our ears1 8that we sin not1 that he made us1 and not we ourselves1 and that we are the very work of his hands40 ,this speaks our absolute and essential dependence on him1 and therefore proclaims with a loud voice1 that sin1 which would cut off this subordination1 and loose from this dependence upon his holy will1 is a monstrous1 unnatural thing4 ,take all his mercies towards us1 whether general or particular1 the transcendent abundance of his infinite goodness in the earth1 that river of his riches that runs through it1 to water every man1 and bring supply to his doors1 that infinite variety that is in heaven and earth1 and all of them of equal birth-right with man2 yet by the law of our ,maker1 a yoke of subjection and service to man is imposed upon them1 so that man is1 in a manner1 set in the centre of all1 to the end1 that all the several qualifications and perfections that are in every creature1 may concentre and meet together in him1 and flow towards him4 ,look upon all his particular acts of care and favour towards thee1 consider his judgments upon the world1 upon the nation1 or thine own person4 ,put to thine ear1 and hear4 ,this is the joint harmonious melody1 this is the proclamation of all1 8that we sin not10 that we sin not against so good a ,god1 and so great a ,god4 ,that were wickedness1 this were madness4 ,if he wound1 it is 8that we sin not30 if he heal again1 it is 8that we sin not40 ,doth he kill8 ,it is 8that we sin not60 ,doth he make alive8 ,it is for the same end4 ,doth he shut up and restrain our liberty1 either by bondage1 or sickness1 or other afflictions8 ,why1 he means 8that we sin not40 ,doth he open again8 ,he means the same thing1 8that we sin no more1 lest a worse thing befall us40 ,doth he make many to fall in battle1 and turn the fury of that upon us8 ,the voice of it is1 that you who are left behind should 8sin no more40 ,is there severity towards others1 and towards you clemency8 ,o the loud voice of that is1 8sin not60 ,but alas1 the result of all is1 that which is written1 ,psal4 lxxviii4 #cb4--8,nevertheless they sinned still40 ,in the midst of so many concurring testimonies1 in the very throng of all the sounds and voices that all the works of ,god utter1 in the very hearing of these1 nevertheless to sin still1 and not to return and inquire early after ,god1--this is the plague and judgment of the nation4 ,but let us return to the words1 8these things10 c4 8,that which is written of the word of life1 that which was from the beginning1 and was manifested unto us10 that is written 8that we sin not30 ,for1 saith this same apostle1 chap4 iii4 #e1 #h1 8,and ye know that he was manifested to take away our sins1 and in him is no sin20 yea1 for this very purpose1 saith he1 8that he might destroy the works of the devil40 ,now1 this is the great business1 that drew the ,son out of the ,father's bosom1--to destroy the arch-enemy and capital rebel1 sin1 which1 as to man1 is a work of ,satan's1 because it first entered in man by the devil's suggestion and counsel4 ,all that misery and ruin1 all those works of darkness and death1 that ,satan had by his malice and policy wrought upon and in poor mankind1 ,jesus was manifested in the flesh without sin1 to destroy and take away sin out of our flesh1 and to abolish and destroy ,satan's work1 which he had builded upon the ruins of ,god's work1 of the image of ,god1 and to repair and renew that first blessed work of ,god in man1 ,eph4 iv4 #bc1 #bd4 ,now1 ,o how cogent and persuading is this2 one so high1 come down so low1 one dwelling in inaccessible glory1 manifested in the flesh1 in the infirmity and weakness of it1 to this very purpose1 to repair the creation1 to make up the breaches of it1 to destroy sin1 and save the sinner6 ,what force is in this to persuade a soul that truly believes it1 8not to sin60 ,for1 may he think within himself1 shall ,i save that which ,christ came to destroy1 shall ,i entertain and maintain that which he came to take away1 and do what in me lies to frustrate the great end of his glorious and wonderful descent from heaven8 ,shall ,i join hands1 and associate with my lusts1 and war for them1 8which war against my soul10 and him that would save my soul8 ,nay1 let us conclude1 my beloved1 within our own hearts1--,is the ,word and ,prince of life manifested from heaven1 and come to mar and unmake that work of ,satan1 that he may rescue me from under his tyranny8 ,then ,god forbid that ,i should help ,satan to build up that which my ,saviour is casting down1 and to make a prison for myself1 and cords to bind me in it for everlasting4 ,nay1 will a believing soul say1 rather let me be a worker together with ,christ4 ,though faintly1 yet ,i resolve to wrestle with him1 to pull down all the strongholds that ,satan keeps in my nature1 and so to congratulate and consent to him1 who is the avenger and assertor of my liberty4 ,then consider the greatest end and furthest design of the gospel1 how it is inseparably chained and linked into this1 8that we sin not40 ,we are called to fellowship with the ,father and the ,son1 and herein is his glory and our happiness4 ,now1 this proclaims with a loud voice1 8that we sin not10 for1 what more contrary to that design of union and communion with ,god1 than to sin1 which disunites and discommunicates the soul from ,god4 ,the nature of sin you know1 is the transgression of his law1 and so it is the very just opposition of the creatures will to the will of him that made it4 ,now1 how do ye imagine that this can consist with true friendship and fellowship1 which looseth that conjunction of wills and affections1 which is the bond of true friendship1 and the ground of fellowship8 ,idem velle atque idem nolle1 hc demum vera amicitia est47#bea7 ,the conspiracy of our desires and delights in one point with ,god's1 this sweet coincidency makes our communion1 and what communion then can there be with ,god1 when that which his soul abhors is your delight1 and his delight is not your desire8 8,what communion hath light with darkness80 ,sin is darkness4 ,all sin but especially sin entertained and maintained1 sin that hath the full consent of the heart1 and carrieth the whole man after it1 that is ,egyptian darkness1 an universal darkness over the soul4 ,this being interposed between ,god and the soul1 breaks off communion1 eclipses that soul totally4 ,therefore1 my beloved1 if you do believe that you are called unto this high dignity of fellowship with ,god1 and if your souls be stirred with some holy ambition after it1 consider that 8these things are written that ye sin not40 ,consider what baseness is in it1 for one that hath such a noble design1 as fellowship with the ,highest1 to debase his soul so far and so low1 as to serve sinful and fleshly lusts4 ,there is a vileness and wretchedness in the service of sin1 that any soul1 truly and nobly principled1 cannot but look upon it with indignation1 because he can behold nothing but indignity in it4 8,shall ,i who am a ruler10 saith ,nehemiah1 8shall such a man as ,i flee8 and who is there that being as ,i am1 would flee80 ,neh4 vi4 #aa4 ,a ,christian hath more reason4 ,shall such a man as ,i1 who am born again to such a hope1 and called to such a high dignity1 shall ,i1 who aim and aspire so high as fellowship with ,god1 debase and degrade myself with the vilest servitude8 ,shall ,i defile in that puddle again1 till my own clothes abhor me1 who aim at so pure and so holy a society8 ,shall ,i yoke in myself with drunkards1 liars1 swearers1 and other slaves of sin8 ,shall ,i rank myself thus1 and conform myself to the world1 seeing there is a noble and glorious society to incorporate with1 the ,king of kings to converse with daily8 ,alas1 what are these worms that sit on thrones to him8 ,but far more1 how base are these companions in iniquity1 your pot companions8 c4 ,and what a vile society is it like that of the bottomless pit1 where devils are linked together in chains8 ,sermon ,,xxiii4 #a ,john ii4 #a4--8,my little children1 these things write ,i unto you1 that ye sin not4 ,and if any man sin1 we have an advocate with the ,father10 c4 ,in the gospel we have the most perfect provision against both these extremities1 that souls are ready to run upon1 the rock of desperate distrust1 and the quicksands of presumptuous wantonness4 ,it may be said to be a well-ordered covenant in all things1 that hath caveated and cautioned the whole matter of our salvation1 in such a way1 that there is neither place for discouragement and downcasting1 nor yet room for liberty in sin4 ,there is no exemption from the obligation of ,god's holy law1 and yet there is pardon for the breach of it1 and exemption from the curse4 ,there is no peace1 no capitulation with sin1 and yet there is peace concluded with the sinner1 who is1 by that agreement1 bound to fall out with sin4 ,there is no dispensation for sin1 and from the perfection of holiness1 and yet there is an advocation for the sinner1 who aims and studies after it4 ,so that1 in sum1 the whole gospel is comprised in this1--8he speaks peace to his saint1 but let them not return to folly2 thou art made whole1 sin no more40 ,all that is in the gospel saith this1 8that thou shouldst sin no more40 ,but because sin is necessarily incident1 therefore all that is in the gospel speaks this further1--though ye be surprised in sin1 yet believe1 and this is the round in which a believer is to walk1--to turn from pardon to purity1 and from pollution again to pardon1 for these voices and sounds are interchanged continually4 ,if ye have sinned1 believe in ,christ the advocate and sacrifice1 and1 because ye have believed1 sin not1 but if ye be overtaken in sin1 yet believe4 ,and as this is daily renewed1 so the soul's study and endeavour in them1 should be daily renewed too4 ,if ye have sinned1 despair not1 if ye be pardoned1 yet presume not4 ,after sin there is hope1 it is true1 because 8there is forgiveness with him10 but after forgiveness1 there must be fear to offend his goodness1 for there is forgiveness with him1 that he may be feared1 ,psal4 cxxx4 #d ,and this is the situation ,i would desire my soul in1--to be placed between hope of his mercy and fear of sin1 the faith of his favour and the hatred of sin1 which he will not favour1 and how happy were a soul to be confined within these1 and kept captive to its true liberty4 ,i spake a little before1 how those fundamental truths that are set down before1 do all aim at this one mark1 8that we sin not10 now ,i proceed4 ,that declaration what ,god is1 verse #e1 is expressly directed to this purpose and applied1 verse #f--8;,god is light10 and therefore 8sin not10 for sin is darkness1 8he is light10 for purity and beauty of holiness1 and perfection of knowledge1--that true light in which is no darkness1--that unmixed light1 all homogeneous to itself1--therefore 8sin not10 for that is a work of the night1 and of the darkness1 that proceeds from the blindness and estrangement of your minds1 and ignorance of your hearts1 and it cannot but prepare and fit you for those everlasting chains of darkness4 ,call ,god what you will1 name all his names1 styles1 and titles1 spell all the characters of it1 and still you may find it written at every one of them1 8sin not40 ,is he light8 ,then sin not4 ,is he life8 ,then sin not1 for sin will separate you from his light and life1 sin will darken your souls and kill them4 ,is he love8 ,then sin not4 8,god is love10 saith ,john1 ,o then sin not against love6 ,hatred of any good thing is deformed2 but the hatred of the beautiful image of the original love1 that is monstrous4 8,god is love10 and in his love is your life and light1 then to sin against him is not simple disobedience1 nor is it only grosser rebellion1 but it hath that abominable stain of ingratitude in it4 ,do you read1 that it is written1 8he is holy80 ,then sin not1 for this is most repugnant to his holiness1--8his holy eyes cannot see it40 ,therefore1 if thou wouldst have him look upon thee with favour1 thou must not look upon sin with favour1 or entertain it with delight4 ,is it written1 that he is great and powerful8--,then sin not--that were madness4 ,is it written1 that he is good and gracious8 ,then it is written1 that ye sin not1 for that were wickedness1 it were an unspeakable folly and madness1 to offend so great a ,god1 that can so easily avenge himself2 and it were abominable perverseness1 and wickedness1 to sin against so good and gracious a ,god1 who1 though he may avenge himself1 yet offers pardon and peace1 and beseecheth us to accept it4 ,is he just8 ,then sin not1 for 8he will not acquit the wicked nor hold them guiltless10--them who do acquit themselves1 and yet hold by their sins4 ,and is he merciful8 ,then1 ,o then1 sin not1 because he hath acquitted thee1 because he is ready to blot out thy guilt6 ,wilt thou sin against mercy that must save thee8 ,again1 is it written1 that the blood of ,jesus ,christ cleanseth from all sin8 ,that is written1 that ye sin not4 ,it is true1 it is written1 because ye have sinned already1 that ye may know how it may be pardoned4 ,but1 moreover1 it is written1 8that ye sin no more10 that so more sin may be prevented1 at least1 deliberate continued walking in sin4 ,so that this blood hath a twofold virtue and use1 to be the greatest encouragement to a soul troubled for sin1 and the chiefest argument and inducement for a soul not to sin4 ,this medicine1 or this plaster1 hath two notable virtues1 restorative and preservative1 to restore the bones that already are broken1 through falling in sin and to preserve our feet from further falling in sin4 ,it hath a healing virtue for those bruises that are in the soul1 and1 besides1 it is an anti-hate and sovereign preservative against the poison and infection of sin and the world4 ,what motive is like this8 ,the ,son of ,god shed his blood for our sins1 they cost a dear price4 ,o how precious was the ransom6 ,more precious than gold1 and silver1 and precious stones1 because the redemption of the soul is so precious1 that it would have ceased forever without it4 ,now1 what soul can deliberately think of this1 and receive it with any affection into the heart1 but shall find the most vehement persuasion against sin8 ,he cannot but behold the heinousness and infinite evil that is in it1 which required such an infinite recompense4 ,and can a soul on that view run to the puddle and defile again1 when he sees how dearly the fountain for cleansing was purchased8 ,can a believing heart have such treacherous thoughts harboured within it1 to crucify afresh the ,lord of glory1 and1 as it were1 to trample under feet his blood8 ,no1 certainly1 he that believes in this blood cannot use it so dishonourably and basely1 as it is written1 that he sin not1 so he reads it1 and believes it1 that he may not sin1 as well as because he hath sinned4 ,many speak of this blood1 and think they apply it to the cleansing of their sin past1 but it is rather that they may sin with more liberty1 as if the end of vomiting up a surfeit of sin were to surfeit more1 and the end of washing1 were nothing else but to defile again4 ,certainly this blood is not for such souls1--not one word of comfort in the word1--not one drop of hope in the blood1 to those who pretend to believe in ,christ's blood1 and continue in sin1 as fresh and lively as ever they did1 nothing abated of their desires or customs4 ,but if we confess our sins1 ,god will forgive1 say you1 and this we may do at any time1 and this we do daily4 ,nay1 but saith ,john1 this is 8written that you sin not10 not to encourage you to sin4 ,it is not recorded for this end1 that you may live after your own imaginations and former customs1 with security and peace1 upon this presumption1 that pardon is easily procurable1 if say1 8,god have mercy upon me1 ere ,i die40 ,do not deceive yourselves1 for it is written just for the contrary1 8that you sin no more1 and return no more to folly40 ,if he had said1 if we sin1 though we confess yet he is just to punish us1 you would then be driven to desperation1 and from that to a desperate conclusion4 ,since we must be punished1 however1 let us not punish ourselves here1 in mortifying our flesh1--8let us eat and drink1 for to morrow we shall die40 ,die we must1 let us deserve it1 for where there is no hope1 there is no help for reformation4 ,but now1 when there is such an unexpected proposal of grace1 when ,god1 who is free to punish us1 becomes indebted by his promise to forgive our debts1 we humbly submitting to him1 and confessing our guiltiness1 this surprisal of clemency and moderation should1 yea1 certainly will1 overcome any heart that truly believes it1 and conquer it to his love and obedience4 ,the more easily he forgives sin1 the more hardly will a believing heart be drawn to sin4 ,you know any ingenuous spirit will more easily be conquered by kindness and condescendency1 than severity and violence4 ,these 8cords of love are the bands of a man10 suited to the nature of men in whom there is any sparkle of ingenuousness remaining4 ,how often have men been engaged and overcome by clemency and goodness1 who could not be conquered by force of arms8 ,enemies have been made friends by this means1 such power is in it to knit hearts together4 ,augustus1 when he was acquainted with the conspiracy of one of his chief minions1 ,cinna1 whom he had made a friend of an enemy1 by kindness and courtesy1 takes the same way to make of a traitor a constant friend4 ,he doth not punish him as he had done others1 but calls for him1 and declares unto him his vile ingratitude1 that when he had given him life and liberty1 he should conspire to take away his prince's life4 ,well1 when he is confounded and astonished1 and cannot open his mouth1 saith ,augustus1 ,i give thee thy life again1 first an open enemy1 and now a traitor1 yet from this day1 let an inviolable friendship be bound up between us1 and so it proved1 for this way of dealing did totally overcome his heart1 and blot out all seditious thoughts47#beb7 ,but1 ,o how incomparably greater is his condescendency and clemency1 whose person is so high and sacred1 whose laws are so just and holy1 and we so base and wretched1--to pardon such infinite guilt1 rebellion1 and treachery1 against such an infinite majesty1 and that1 when a soul doth but begin to blush1 and be ashamed with itself1 and cannot open its mouth6 ,i say1 this rare and unparalleled goodness and mercy being considered1 cannot but tame and daunt the wildest and most savage natures4 ,wild beast are not brought into subjection and tamed1 but by gentle usage4 ,it is not fierceness and violence can cure their fierceness1 but meekness and condescendency to follow their humours and soft dealing with them4 ,as a rod is not bowed by great strength1 but broken1 even so those things of the promise of pardon for sin1 of the grace and readiness of ,god to pardon upon the easiest terms1 are written for this end1 that our wild and undaunted natures may be tamed1 and may bow and submit willingly to the yoke of his obedience1 and may henceforth knit such a sacred bond of friendship and fellowship with ,god1 as may never be broken4 ,but1 say ye1 who is he that sins not8 ,who can say1 my heart is pure1 and my way is clean8 ,who can say1 ,i have no sin8 ,and therefore that cannot be expected which you crave4 ,nay1 but saith the apostle1 8,these things ,i write unto you1 that ye sin not40 ,because sin is in all1 therefore you excuse yourselves in your sins1 and take liberty to sin4 ,but the very contrary is the intent of the declaring unto us that we have sin1 he shows that none want it1 not that ye may be the more indulgent towards it1 but the more watchful against it4 ,it is not to make you secure1 but rather to give you alarm4 ,even the best and holiest1--it is an alarm to them1 to tell them that sin is in confinus1 in their very borders1 that the enemy is even in their quarters1 yea1 in their bosom4 ,certainly1 this should so much the more excite us against it1 and arm us for it every moment1 lest either by fraud or force1 by secret undermining or open violence1 it draw us away from ,god4 ,this word1 8if we say we have no sin1 we lie10 is a watchword given to men1 a warning to enter in consideration of themselves1 for the enemy being within1 there is no flying from him4 ,we carry him about with us1 and being within1 he is less discerned1 and therefore we ought to awake1 and so walk circumspectly1 with eyes in our head1 lest we be surprised at unawares1 either in that time we know not of1 or at that place we least suspect4 ,and to others of you1 who have never attained any victory over your sins1 and scarce have a discerning of them1 ,i would only say this1 that the universality of sin's inhabitation1 or being in all men1 even the godly1 will not excuse sin's domination and reign in you4 ,it is strange1 that since the holiest have need of continual watching against this bosom enemy1 that ye who have both little knowledge and strength1 should think ye may live securely1 and not trouble yourselves4 ,if they have need to take heed1 how much more have ye1 since it is but in them1 but it reigns in you8 ,sermon ,,xxiv4 #a ,john ii4 #a4--8;,and if any man sin1 we have an advocate with the ,father101 c4 ,there is here a sad supposition1 but too certain1 that any man may sin1 yea1 that all men will sin1 even those who have most communion with ,god1 and interest in the blood of ,christ4 ,yet they are not altogether exempted from this fatal lot of mankind4 ,it is incident even to them to sin1 and too frequently incident1 but yet we have a happy and sweet provision1 for indemnity from the hazard of sin1--8we have an advocate with the ,father40 ,grant the probability1 yea1 the necessity and certainty of that supposal1 8if any man do sin10 yet there is as much certainty of indemnity from sin1 as of necessity of falling into sin4 ,it is not more sure1 that we shall carry about with us matter of sorrow and mourning1 but that it is as sure1 that we have always without us matter of rejoicing4 ,let me then speak a word to these particulars4 ,first1 ,that sin is incident to the best1 even after all persuasions1 convictions1 resolutions1 desires1 and designs to avoid sin4 ,next1 ,that it is usual for sins after mercy1 convictions1 and resolution1 to appear so heinous1 that they may seem to overtop the mercy of ,god1 and the merits of ,christ1 a soul is most apt to be troubled with guilt contracted after pardon1 and a desire of purity4 ,but withal ,i would1 in the ,last place represent to you1 that there is no ground of despair or discouragement for such an one though there be ground of humiliation and mourning4 ,there is a provision made in the gospel against these continually incident fears1 there is a security against the hazard of surprising sins1 and1 this comfort belongs only to such souls as unfeignedly desire not to sin1 and are in some measure persuaded by the grace of ,god not to sin1 not to those who willingly give themselves up to their own lusts4 ,it is as common a doctrine as any1 that sin hath some lodging in every man's heart and flesh1 and is not totally cast out1 but only bound with chains within1 that it do not exercise its old dominion over a believer4 ,but ,i fear1 the most common truths1 though they be most substantial in themselves1 are yet but circumstantial in our apprehensions1 and very rarely and extraordinarily have place in the deeper and more serious thoughts of our hearts4 ,they are commonly confessed1 it is true1 but as seldom considered1 ,i am sure4 ,for who did truly ponder the inclineableness of our nature to sin1 the strong propension of the heart to evil1 the deceitfulness of sin itself1 and the many circumstantial helps and additions it gets to its strength1 but would stand in awe1 and watch seriously over himself4 ,i dare say1 many sin1 rather because of a misapprehended immunity from it and a misreckoning of their own measure and strength1 than because of the strength of sin itself4 ,i know no one thing makes sin so strong as this1--that we do not apprehend our own weakness1 and so give over watchfulness1 which is the greatest and best part of our armour of defence1 when it is done in faith1 and this watch kept on the tower of the ,lord's promises4 ,the apprehension of our escaping the pollutions of the world1 and of some strength to resist them2 this adds no more strength to us1 but diminisheth and taketh from our vigilance and so exposeth us1 as it were1 naked and secure1 to the cruelty of our adversary4 ,i would wish every ,christian to be thoroughly acquainted1 and often conversant in two books of sophistry1 ,i may so term them--the deceitfulness of his own heart1 and the deceivableness of sin1 ,jer4 xvii4 and ,heb4 iii4 #ac4 ,these are the volumes he would daily turn over to learn to discern the sophistications1 self flatteries1 blindness1 darkness1 and self love of his own heart1 to take off the deceiving mask of pretences and appearances of good1 and behold sensibly the true and real inclinations of the heart to wickedness1 to passion1 pride1 uncleanness1 malice1 envy1 and all those affections of the flesh1--to find out the true beating of the pulse of the heart4 ,and indeed this just discerning and discovery of the thief in the soul1 is a great part of his arraignment1 for if sin be under the view of an eye that hates it1 and loves ,god1 much of its power and virtue1 which be in darkness1 is taken away4 ,i press this the more because ,i verily apprehend it to be the plague of many ,christians1 who have some general insight into the matter of good and evil1 and espy some more gross corruption in themselves1 and have some affection to good4 ,yet this estrangedness to our own hearts1 and the vein or strain of them1 the not unbowelling of our hidden affections1 and not discerning of the poison of pride1 self love1 love of the world1 and such like lusts1 which are intermingled in all that we do1 and spread1 as it were1 universally through the whole man1 this1 ,i say1 makes most of us to be subject to so many surprisals by sin4 ,we are often routed before we draw up1 and often conquered ere we consider4 ,this makes us such unproficients in mortification1 so that scarce any sin is killed1 while the roots of all sin lie hid under the ground from us4 ,then withal1 ,i desire you to study how deceivable a thing sin is1--how many deceitful fair pretences it is covered with4 ,it hath the voice of ,jacob1 but the hands of ,esau4 ,look1 what it is that is pleasant or suitable to our natural spirits1--it insinuates itself always under the shadow of that1 and if there be not much heedfulness and attention1 and much experience of the wiles of that subtile one1 it is a great hazard to be catched with it unadvisedly1 while we clasp about another thing which is presented as a bait and allurement4 ,now1 is it any wonder that a poor soul be drawn to sin often1 when our enemy doth not for the most part profess hostility1 but friendship1 and under that colour pleads admission within our ports8 ,and1 besides1 we have a treacherous friend in our bosom1 that betrays us into his hands1 that is1 our own deceitful hearts4 ,these things ,i mention to put you in remembrance of what condition you are in1 in this world1 and what posture you should be in4 ,watch1 ,i say1 and when ye have done all1 stand with your loins girt1 and though you cannot possibly escape all sin1 yet certainly it is not in vain thus to set against it1 and keep a watch over it1 for by this means you shall escape more sin and sin less1 as he that aims at the mark1 though he do not hit it1 yet shall ordinarily come nearer it1 than he that shoots only at random1 and as the army that is most vigilant and watchful1 though they cannot prevent all losses and hazards1 yet commonly are not found at such a loss1 as those who are proud1 confident1 and secure4 ,now1 as it is supposed1 that sin is ordinarily incident to the child of ,god1 so it is especially to be caveated1 that he despair not in his sins1 for it is imported in this provision1 that the believer is in great hazard upon new lapses into sin1 either of daily incursion1 or of a grosser nature1 to be discouraged4 ,as there is so much corruption in any man's heart1 as will turn the grace of ,god into wantonness1 and incline him upon the proposal of free grace to presume to take liberty to the flesh1 so that same corruption1 upon another occasion1 works another way1 upon the supposal of new sins1 aggravated with preceding mercy and grace in ,god1 and convictions and resolutions in him1 to drive him into despondency and dejection of spirit1 as if there were no pardon for such sins4 ,and indeed1 it is no wonder if the soul be thus set upon1 if we set aside the consideration of the infinite grace of ,god1 that far surpasseth the ill deserts of men4 ,to speak of the very nature of the thing itself1 there is no sin in its own nature more unpardonable than sin after pardon2 nothing so heinous1 aggravated with so many high circumstances1 which mingleth it with the worst ingredients1 as this sin1 after so much grace revealed in the gospel1 to the end that we may not sin4 ,sins washed so freely1 in so precious a fountain1 and yet to defile again1 sins forgiven so readily and easily1 the debt whereof1 in justice1 the whole creation was not able to pay1 and yet to offend so gracious a ,father1 a soul being thoroughly convinced of the vanity1 folly1 and madness of sin1 of the deceitfulness and baseness of its pleasures1 and set in a posture against it1 as the most deadly enemy2 and yet1 after all this1 to be foiled1 deceived1 and insnared--here1 ,i say1 are very piercing considerations1 which cannot but set the challenge very deep into the heart of a ,christian and wound him sore4 ,how will he be filled with shame and confusion of face if he look upon ,god1 every look or beam of whose countenance represents unto the soul the vilest and most abominable visage of sin6 ,or if he look into himself1 there is nothing but self condemning there4 ,he finds his own conscience staring him as a thousand witnesses4 ,thus the soul of a believer being environed1 he is ready to apprehend1 that though ,god should have pardoned the sins of his ignorance yet that there is more difficulty in this1--to pardon his returnings to folly1 and therefore are some put to harder exercise1 and greater terrors1 after conversion1 than in the time of it4 ,the sins of ignorance being1 as it were1 removed as a cloud1 and scored out in a heap1 but the sins of knowledge after mercy1 lying more distinctly and clearly in the view of the soul1 it is more difficult to blot them out of the conscience1 and sprinkle the heart from an evil conscience4 ,these things ,i speak to you for this reason1 that you may be afraid to sin4 ,i suppose that there is no hazard of eternal damnation by sin4 ,grant that you know beforehand1 that if you sin1 there is yet forgiveness with him1 and there is no hazard of perishing by it1 yet1 sure ,i am1 it is the most foolish adventure in the world1 to take liberty on that account1 for though there be indemnity that way1 as to thy eternal estate1 yet ,i am persuaded1 that there is more damage another way1 in thy spiritual estate in this world1 than all the gains of sin can countervail4 ,there is a necessary loss of peace and joy1 and communion of the ,holy ,ghost4 ,it is inevitable1 in the very ordinary and natural course and connection of things1 but that sin1 that way indulged1 will eclipse thy soul1 and bring some darkness of sorrow and horror over it4 ,to speak after the manner of man1 and in the way of reason itself1 the entertainment of that which ,god hates will deprive thee of more solid joy and sweetness in him1 than all the pleasures of sin could afford4 ,therefore ,i dare not say to you1 as one too unadvisedly expresseth it1 8,fear not1 though you do sin1 of any hurt that can come by these sins1 for if you sin it shall do you no hurt at all407#bec7 ,i say1 this were indeed but to make you too bold with sin4 ,i had rather represent unto you1 that though ye be secured in your eternal estate1 and there can come no condemnation that way1 yet there is much hurt comes by sin1 even in this world1 and sure1 ,i think it a very rational and ,christian inducement1 to prevail with a ,christian not to sin1 to tell him that he shall make a foolish bargain by it1 for he shall lose much more than he can gain4 ,is there no hurt or loss incident to men1 but eternal perdition8 ,nay1 my beloved1 there is a loss ,christians may sustain by sinning freely1 which all the combined advantages of sin cannot compensate4 ,is not one hour's communion with ,god1 are not the peace of your own consciences1 and the joy of the ,spirit1 such inestimable jewels1 that it were more suitable for a man to sell the world1 and buy them1 than to sell them1 and buy a poor momentary trifling contentment1 which hath a sting in the tail of it1 and leaves nothing but vexation after it8 ,o these bruises in ,david's bones1 these breaches in his spirit1 that loss of the joy of his salvation6 ,let these teach you who are escaped the great hurt of sin1 to fear1 at least1 to be hurt by it this way1 more than ever you can expect to be helped by it4 ,but then1 ,i desire to add this in the third place1 that there is provision made against the discouragement of those souls that desire not to sin1 and yet sin against their desire4 ,if the challenge ,i spoke of be written in thy conscience1 as it were with the point of a diamond1 deeply engraven1 yet my beloved1 consider1 that 8if any man sin1 we have an advocate10 c4 ,there is an express caution against thy discouragement4 ,certainly our ,saviour hath provided for it4 ,since the case is so incident1 and the supposition so ordinary1 it is not conceivable that he hath not caveated and secured thy salvation in such cases1 for he knew certainly before he pardoned thee1 and visited thee at first1 that thou wast to be subject unto this necessary burden of sin1 and that it would often times molest and trouble you1 and sometimes prevail over you4 ,all this he knew1 that when he should order your forces1 and draw out against sin1 with the greatest desire and resolution1 that yet you might be foiled unexpectedly1 and this was not unknown to him1 when he showed mercy at first4 ,therefore1 since his love is unchangeable1 and his wisdom1 being infinite1 saith it should be so1 he would never have cast his love on such persons1 if these things1 which were then before him1 could make him change4 ,now1 ,i grant there is more wonder in the pardon of following sins1 than in the first pardon1 and therefore you should still love more1 and praise more4 ,but what is this wonder to the wonder of his grace8 ,it is swallowed up in that higher wonder1 for his thoughts and ways are not like ours1 his voice is1 8,return1 thou backsliding sinner1 to thy first husband1 though thou hast played the harlot40 ,therefore1 ,i desire that whatsoever be presented in that kind1 to aggravate your sins1 let it humble you more indeed1 and make you hate sin1 but let it not hinder you to think as highly of his mercy and grace1 and to set that in the heavens above it4 ,sermon ,,xxv4 #a ,john ii4 #a4--8;,and if any man sin1 we have an advocate with the ,father101 c4 ,it is the natural office of the conscience to accuse a man in evil doing4 ,as every man by sin is liable to the judgment of the supreme court of heaven1 so he is likewise subject to the inferior court of his own conscience1 for the most high ,god hath a deputy within every man's breast1 that not only is a witness1 but a judge1 to fasten an accusation1 and pronounce a sentence upon him according to the law of ,god4 ,and while it is so1 that a man is accused in both courts1 at the supreme tribunal1 and the lower house of a man's own conscience1 when man's accuser is within him1 and ,god1 his righteous ,judge1 above him1 who can come in to plead such a man's cause8 ,a person self condemned1 who shall plead for his absolution8 ,if he cannot but accuse himself1 and stop his mouth1 being guilty before ,god of the transgression of all his law1 then what place for an advocate to accuse him1 or defend his cause8 ,and who is it that can enter in the lists with ,god1 who1 because the supreme and highest ,judge1 must be both ,judge and party8 ,where shall a daysman be found to lay his hands on both1 and advocate the desperate-like cause of sinners8 ,truly1 here we had been at an eternal stand1 and here had the business stuck for ever1 for anything that the creation could imagine1 had not the infinite grace and wisdom of ,god opened themselves to mankind1 in opening a door of hope to broken and outlaw sinners4 ,and behold1 here is the provision made for the security and salvation of lost souls1--there is one able and mighty to save1--a person found out fit for this advocation1 who taketh the broken cause of sinners in hand1 and pleads it out1 and makes out justice to be for them1 and not against them1--8,if any man sin1 we have an advocate10 c4 ,there is one thing imported1 that sin maketh a man liable to a charge and accusation1 and brings him under the hazard of judgment4 ,indeed it is hard enough to endure an accusing conscience1 and a spirit wounded with the apprehension of wrath4 ,when our ,saviour would express great affliction1 he doth it thus--8,a man's enemies shall be those of his own house40 ,if a domestic enemy be so ill1 what shall a bosom enemy be1 when a man's accuser is not only beside him1 but within him1--not only in the house with him1 but in the field too1--carried about with him whithersoever he goeth1 so that he can have no retiring or withdrawing place from it6 ,indeed1 some poor souls make a mad escape from under the challenge of their consciences1 they get away from their keepers to more excess in sin1 or make some vain diversion to company1 and other things of the world4 ,but the end thereof shall be more bitterness1 for that will not still sleep within them1 but shall awake upon them with more terror1 and one day put them in such a posture1 that all the comforts of the world shall be but as a drop of water to a man in a burning fever1 or as oil to a flame4 ,but1 as ,i told you1 that is not the greatest matter1 to be self accused1 and self-condemned1 if there were not a higher tribunal1 which this process originally flows from1 one greater than the conscience1 who speaks to us in his word1 and hath written his charge and sentence against us1 and this is it which sets the soul most on edge1 and it is but the very apprehension of that higher judgment1 which is the gall and wormwood1 the poison of those challenges in the conscience4 ,i would desire you to look upon this1 and consider that there is a sentence passed in the word of ,god upon all your actions1 that the wrath of ,god is revealed in the scriptures as due to you1 however you may flatter yourselves in your sins1 and fancy an immunity from wrath1 though you live in sin4 ,i wish ye were once persuaded of this1--that all sinners must once appear before ,god's tribunal and hear the righteous sentence of the dueness of punishment pronounced2 ,i say1 all must once appear1 either to hear and believe it1 or to see it executed4 ,the wisdom of ,god requires1 that all men's guilt1 which is a transgression of the law1 should once come to a judicial trial and decision by the law1 and either this must be done in your own consciences here1 that ye may sist yourselves before him1 and take with your sins1 and humble yourselves in his sight1 and then the matter is put over upon a ,mediator1 or else you must give him leave1 nay he will take leave to cite you to appear1 to see the sentence executed which was pronounced1 since ye would not apply it to your own hearts4 ,o6 happy is that soul that anticipates that great day of final judgment1 by a previous self judgment and self trial4 ,well1 then1 hath the scriptures included all under sin1 that all men might be guilty and every mouth stopped before ,god1 ,rom4 iii4 #ai4 ,what shall we do then8 ,since righteousness and justice is against us1 who can plead for us8 ,it would seem that there could be no relaxing1 no repealing1 no dispensing with this law at least that if there be anything of that kind1 that righteousness and judgment can have no hand in it4 ,yet1 behold1 what follows1 8we have an advocate10 c4 ,and an advocate's office is to sue out the client's right1 from principles of justice4 ,elsewhere ,christ hath the office of a ,judge1 here he is an advocate for the party1 and both of these may have a comfortable consideration1 ,john v4 #bb4 8,the ,father judgeth no man1 but hath committed all judgment to the ,son40 ,and yet1 here we have an advocate with the ,father1 and that is1 with the ,father as judge4 ,these do not cross one another1 but make out our abundant consolation1 that one entire office of our ,saviour is represented under all these various notions suited to our capacity4 ,a ,judge he is yea1 his tribunal is the highest and supreme1 from which there is no appeal1 the ultimate decision lies here of all capital or soul cases and causes4 ,it is true1 the ,father doth not wholly divest himself of judgment and authority in the matters of life and death1 for the gospel is his contrivance1 as it was the ,son's1 but ,christ is1 as it were1 substituted his vicegerent1 in the administration of the second covenant4 ,you read of a preparatory tribunal erected in the word by ,god the ,creator1 that is1 of the law which condemns us4 ,now1 such is the mercy and grace1 and free love of ,god1 that he hath relaxed that sentence as to the persons4 ,he hath not taken that advantage which in justice he had against us1 but upon some valuable considerations hath committed to the ,son a royal power of prescribing new laws of life and death1 and new terms of salvation1 and ,christ having1 at his ,fathers will1 satisfied the law1 in what it did threaten us1 he is1 as it were1 in compensation of such a great service1 made ,lord and ,king 8both of the dead and living10 7,rom4 xiv4 #i17 and 8all things in heaven and earth are given to him10 ,matt4 xxviii4 #ah1 ,john xiii4 #c4 ,and therefore1 whatever soul is aggrieved under the accusation and charge of the law1 hath liberty1 yea1 and is called to it1 of duty1 to appeal unto this new erected tribunal1 where ,christ sits to dispense life according to the terms of grace and he may be sure the ,father will not judge him according to the law1 if the ,son absolve him in the gospel4 ,now1 with this it consists1 that he who hath all final judgment in his hand1 yet is our advocate in another consideration1 as we consider ,god the ,father sitting upon the tribunal of justice1 and proceeding according to the terms and tenor of his first law1 or covenant of life and death4 ,then ,christ comes in with his advocation for poor sinners1 and sustains their persons1 and maintains their cause1 even from the principles of justice4 ,he presents his satisfactory sacrifice and pleads that we are not to be charged with that punishment that he hath suffered1 because he hath indeed fulfilled our legal righteousness1 and by this means the law's mouth is stopped1 which had stopped our mouth1 and the sinner is absolved1 who was found guilty4 ,thus you see the salvation and absolution of believers is wonderfully secured1 for there is a sentence for it in the court of the gospel1 pronounced by the ,son4 ,but lest you think he should usurp such an absolute power1 then hear1 that he is an advocate to plead out the equity and justice of it1 before the very tribunal of the law1 that the law itself being the rule1 the ,father himself1 who made the law1 being the ,judge1 the poor soul that flies unto him as a refuge1 may be saved1 since what it craved of us it gets in him1 and is as fully satisfied that way1 as it could have been by us4 ,therefore1 that same righteousness which bids condemn the sinner1 commands to save the believer in ,christ1 though a sinner4 ,what shall a soul then fear8 ,who shall condemn8 ,it is ,christ that justifieth1 for he is judge of life and death and that is much4 ,but it is the ,father that justifieth1 and that is more whatsoever tribunal you may be cited unto1 you may be sure4 ,is it the gospel8 ,then the ,son is judge4 ,is it the law8 ,then the ,son is advocate4 ,he will not only give life himself1 but see that his ,father do it1 and warrant you from all back hazards4 ,nay1 before the matter shall misgive1 as he comes down from off the throne1 to stand at the bar and plead for sinners1 who devolve themselves upon him1 so he will not spare if need require1 to degrade himself further1 if ,i may say so1 and of an advocate become a supplicant4 ,and truly he ceased not in the days of his flesh to pray for us1 8with strong cries and tears10 ,heb4 v4 #g4 ,and now he still lives to make intercession for us4 ,he can turn from the plea of justice1 to the intercession and supplication of mercy1 and if strict justice will not help him1 yet grace and favour he is sure will not disappoint him4 ,there is a divine contexture of justice and mercy in the business of man's redemption1 and there is nothing so much declares infinite wisdom1 as the method1 order1 and frame of it4 ,mercy might have been showed to sinners1 in gracious and free pardon of their sins1 and dispensing with the punishment due to their persons1 yet the ,lord's justice and faithfulness in that first commination might be wronged and disappointed by it1 if no satisfaction should be made for such infinite offences1 if the law were wholly made void both in the punishment1 as also to the person4 ,therefore in the infinite depths of ,god's wisdom there was a way found out to declare both mercy and justice1 to make both to shine gloriously in this work1 and indeed that is the great wonder of men and angels1 such a conjunction or constellation of divine attributes in one work4 ,and indeed1 it is only the most happy and favourable aspect in which we can behold the divine ,majesty4 ,the ,psalmist1 ,psalm lxxxv41 expects much good from this conjunction of the celestial attributes1 and prognosticates salvation to be near at hand1 and all good things1 as the immediate effect of it4 ,there is a meeting there1 as it were1 of some honourable personages1 7ver4 #aj1 #aa7 such as are in heaven4 ,the meeting is strange1 if you consider the parties1--,mercy and ,truth1 ,righteousness and ,peace4 ,if ,mercy and ,peace had met thus friendly1 it had been less wonder1 but it would seem1 that ,righteousness and ,truth should stand off1 or meet only to reason and dispute the business with ,mercy4 ,but here is the wonder1--,mercy and ,truth meet in a friendly manner1 and 8kiss one another40 ,there is a perfect agreement and harmony amongst them1 about this matter of our salvation4 ,there was a kind of parting at man's fall1 but they met again at ,christ's birth4 ,here is the uniting principle1 8,truth springing out of the earth40 ,because he who is 8the truth and the life1 was to spring out of the earth therefore0 righteousness will look down from heaven1 and countenance the business1 and this will make all of them to meet with a loving salutation4 ,now1 as this was the contexture of the divine attributes in the business of redemption1 so our ,lord and ,saviour taketh upon him divers names1 offices1 and exercises1 different functions for us because he knoweth that his ,father may justly exact of man personal satisfaction1 and hath him at this disadvantage1 and that he might have refused to have accepted any other satisfaction from another person4 ,therefore he puts on the habit and form of a supplicant and intercessor for us1 and so while he was in the flesh1 he ceased not to offer up 8prayers and supplications with strong cries and tears10 and he is said still 8to make intercession for us40 ,as he learned obedience1 though a ,son1 so he learned to be a humble supplicant1 though equal with ,god4 ,because our claim depends wholly on grace1 he came off the bench1 and stood at the bar1 not only pleading but praying for us1 entreating favour and mercy to us4 ,and then1 he personates an advocate in another consideration1 and pleads upon terms of justice1 that we be pardoned1 because his ,father once having accepted him in our stead he gave a satisfaction in value equal to our debt1 and performed all that we were personally bound to4 ,so then you may understand how it is partly an act of justice1 partly an act of mercy1 in ,god to forgive sin to believers1 though indeed mercy and grace is the predominant ingredient1 because love and grace was the very first rise and spring of sending a ,saviour and ,redeemer1 and so the original of that very purchase and price4 ,he freely sent his ,son1 and freely accepted him in our stead1 but once standing in our room justice craves that no more be exacted of us1 since he hath done the business himself4 ,a sinner stands accused in his own conscience1 and before ,god1 therefore1 to the end that we get no wrong1 there is a twofold advocate given us1 one in the earth1 in our consciences1 another in the heavens with ,god4 ,christ is gone up to the highest tribunal1 where the cause receives a definitive sentence1 and there he manageth it above1 so that though ,satan should obtrude upon a poor soul a wrong sentence in its own conscience1 and bring down a false and counterfeit act1 as it were1 extracted out of the register of heaven1 whereby to deceive the poor soul1 and condemn it in itself1 yet there is no hazard above1 he dare not appear there1 before the highest court1 for he hath already succumbed on earth4 ,when ,christ was here1 the prince of the world was judged and cast out1 and so he will never once put in an accusation into heaven1 because he knoweth our faithful advocate is there1 where nothing can pass without his knowledge and consent4 ,and this is a great comfort1 that all inferior sentences in thy perplexed conscience1 which ,satan1 through violence hath imposed upon thee1 are rescinded above in the highest court1 and shall not stand to thy prejudice1 whoever thou be that desirest to forsake sin and come to ,jesus ,christ4 ,but how doth ,christ plead8 ,can he plead us not guilty8 ,can he excuse or defend our sins8 ,no1 that is not the way4 ,that accusation of the word and law against us is confessed1 is proven1 all is undeniably clear1 but1 he pleads satisfied1 though guilty1--he presents his satisfactory sacrifice and the savour of that perfumes heaven1 and pacifieth all4 ,he shows ,god's bond and discharge of the receipt of the sum of our debt1 and thus is he cleared1 and we absolved4 ,therefore ,i desire you1 whoever you are that are challenged for sin1 and the transgression of the law1 if ye would have a solid way of satisfaction and peace to your consciences1 take with your guiltiness4 ,plead not 8not guilty40 ,do not excuse or extenuate1 but aggravate your guilt4 ,nay1 in this you may help ,satan1 accuse yourselves1 and say that you know more evil in yourselves than he doth and open that up before ,god4 ,but in the meantime1 consider how it is managed above4 ,plead thou also 8satisfied in ,christ though guilty10 and so thou mayest say to thy accuser1 8,if thou hast any thing to object against me1 why ,i may not be saved1 though a sinner1 thou must go up to the highest tribunal to propone it1 thou must come before my judge and advocate above1 but forasmuch as thou dost not appear there1 it is but a lie1 and a murdering be40 ,now this is the way that the ,spirit advocates for us in our consciences1 ,john xiv4 and xv4 #bf4 is rendered here 8,advocate10 there 8,comforter40 ,both suit well1 and may be conjoined in one1 and given to both1 for both are comfortable advocates1--,christ with the ,father1 and the ,spirit with us4 ,christ is gone above for it1 and he sent the ,spirit in his stead4 ,as ,god hath a deputy judge in man1 that is1 man's conscience1 so the ,son1 our advocate with ,god1 hath a deputy advocate to plead the cause in our conscience1 and this he doth1 partly by opening up the ,scriptures to us and making us understand the way of salvation in them1 partly manifesting his own works and ,god's gifts in us by a superadded light of testimony1 and partly by comforting us against all outward and inward sorrows4 ,sometimes he pleads with the soul against ,satan 8not guilty10 for ,satan is a slanderous and a false accuser1 and cares not calumniari fortiter ul aliquid hreat1 to calumniate stoutly1 and he knoweth something will stick47#bed7 ,he will not only object known sins and transgressions of the law1 but his manner is to cast a mist upon the eye of the soul1 and darken all its graces1 and then he brings forth his process1 that they have no grace1 no faith in ,christ1 no love to ,god1 no sorrow for sin4 ,in such a case1 it is the ,spirit's office to plead it out to our consciences1 that we are not totally guilty1 as we are charged1 and this is not so much a clearing of ourselves1 as a vindication of the free gifts of ,god1 which lie under his aspersion and reproach4 ,indeed1 if there be a great stress here1 and1 for wise reasons1 the ,spirit forbear to plead out this point1 but leave a poor soul to puddle it out alone1 and scrape its evidences together in the dark1--,i say1 if thou find this too hard for thee to plead not guilty then my advice is1 that ye wave and suspend that question4 ,yield it not wholly1 but rather have it entire1 and do as if it were not4 ,suppose that article and point were gained against thee1 what wouldst thou do next8 ,certainly1 thou must say1 ,i would then seek grace and faith from him who giveth liberally4 ,i would then labour to receive ,christ in the promises4 ,i say1 do that now1 and thou takest a short and compendious way to win thy cause1 and overcome ,satan4 ,let that be thy study1 and he hath done with it4 ,but in any challenge about the transgression of the law1 or desert of eternal wrath1 the ,spirit must not plead 8not guilty10 for thou must confess that1 but in as far as he driveth at a further conclusion1 to drive thee away from hope and confidence to despondency of spirit1 in so far the ,spirit clears up unto the conscience that this doth nowise follow from that confession of guiltiness1 since there is a ,saviour that hath satisfied for it1 and invites all to come1 and accept him for their ,lord and ,saviour4 ,sermon ,,xxvi4 #a ,john ii4 #a4--8,we have an advocate with the ,father1 ,jesus ,christ the righteous40 ,there is no settlement to the spirit of a sinner that is once touched with the sense of his sins1 and apprehension of the justice and wrath of ,god1 but in some clear and distinct understanding of the grounds of consolation in the gospel1 and the method of salvation revealed in it4 ,there is no solid peace giving answer to the challenges of the law and thy own conscience1 but in the advocation of ,jesus ,christ1 the ,saviour of sinners4 ,and therefore the apostle propones it here for the comfort of believers who are incident to be surprised through the suddenness of sin1 and often deceived by the subtlety of ,satan1 whose souls' desires and sincere endeavours are to be kept from iniquity1 and therefore they are made to groan within themselves1 and sometimes sadly to conclude against themselves1 upon the prevailing of sin4 ,here is the cordial1 ,i say4 ,he presents to them ,jesus ,christ standing before the bar of heaven1 and pleading his satisfaction in the name of such souls1 and so suiting forth an exemption and discharge for them from their sins4 ,so he presents us with the most comfortable aspect1 ,christ standing between us and justice1 the ,mediator interposed between us and the ,father1 so there can come no harm to such poor sinners1 except it come through his sides first1 and no sentence can pass against them1 unless he succumb in his righteous cause in heaven4 ,the strength of ,christ's advocation for believers consists partly in his qualification for the office1 partly in the ground and foundation of his cause4 ,his qualification we have in this verse1 the ground and foundation of his pleading in the next verse1 in that 8he is the propitiation for our sins10 and upon this very ground his advocation is both just and effectual4 ,every word holds out some fitness1 and therefore every word drops out consolation to a troubled soul4 8,with the ,father10 speaks out the relation he and we stand in to the ,judge4 ,he hath not to do with an austere and rigid ,judge1 that is implacable and unsatisfiable1 who will needs adhere peremptorily to the letter of the law1 for then we should be all undone4 ,if there were not some paternal affection1 and fatherly clemency and moderation in the ,judge1 if he were not so disposed1 as to make some candid interpretation upon it1 and in some manner to relax the sentence1 as to our personal suffering1 we could never stand before him1 nor needed any advocate appear for us4 ,but here is the great comfort1--he is ,christ's ,father and our ,father1 so himself told us1 7,john xx4 #ag17 8,i go to my ,father and your ,father1 and my ,god and your ,god40 ,and therefore we may be persuaded that he will not take advantage1 even in that which he hath in justice1 of us1 and though we be apprehensive of his anger1 in our failings and offences1 and this makes us often to be both afraid and ashamed to come to him1 measuring him after the manner of men1 who are soon angry1 and often implacably angry4 ,we imagine that he cannot but repel and put back our petitions1 and therefore we have not the boldness to offer them1 yet he ceaseth not to be our ,father and ,christ's ,father4 ,and if ye would have the character of a father1 look 7,jer4 xxxi4 #ah17 how he stands affected towards ashamed and confounded ,ephraim1 how his bowels move1 and his compassions yearn towards him as his pleasant child4 ,the truth is1 in such a case1 in which we are captives against our will1 and stumble against our purpose1 he pities us as a father doth his children1 knowing that we are but dust and grass1 ,psal4 ciii4 #ac-ag4 ,see the excellent and sweet application of this relation by the ,psalmist--if it stir him1 it stirs up rather the affection of pity1 than the passion of anger4 ,he pities his poor child1 when he cries out of violence and oppression2 and therefore1 there are great hopes that our advocate ,jesus ,christ shall prevail in his suits for us1 because he1 with whom he deals1--the ,father1--loves him1 and loves us1 and will not stand upon strict terms of justice1 but rather attemper all with mercy and love4 ,he will certainly hear his well beloved ,son1 for in him he is well pleased1 his soul rests and takes complacency in him1 and for his sake he adopts us to be his children1 and therefore he will both hear him in our behalf1 and our prayers too1 for his name's sake4 ,but this is superadded to qualify our advocate1--he is the ,christ of ,god1 anointed for this very purpose1 and so hath a fair and lawful calling to this office4 ,he takes not this honour to himself1 but was called thereto of his ,father1 ,heb4 v4 #d4 ,as he did not make himself a priest1 so he did not intrude upon the advocateship1 8but he that said1 ,thou art my ,son called him to it40 ,if a man had never so great ability to plead in the law1 yet1 except he be licentiate and graduate1 he may not take upon him to plead a cause4 ,but our ,lord ,jesus hath both skill and authority1 he hath both the ability and the office1 was not a self intruder or usurper1 but the council of heaven did licentiate him1 and graduate him for the whole office of mediatorship3 in which there is the greatest stay and support for a sinking soul1 to know that all this frame and fabric of the gospel was contrived by ,god the ,father1 and that he is master builder in it4 ,since it is so1 there can nothing control it or shake it1 since it is the very will of ,god1 8with whom we have to do10 that a mediator should stand between him and us1 and since he hath such a mind to clear poor souls1 that he freely chooseth and giveth them an able ,advocate1 it is a great token that he hath a mind to save as many as come and submit to him and that he is ready to pardon1 when he prepares so fit an ,advocate for us1 and hath not left us alone to plead our own cause4 ,but the anointing of ,christ for it1 implies both and potentiam et potestatem1 the gifts for it as well as the authority1 and the ability as well as the office1 for ,god hath singularly qualified him for it1--given him the ,spirit above measure1 ,isa4 lxi4 #a4 ,he received gifts not only to distribute to men1 but to exercise for men1 and their advantage1 ,psal4 lxviii4 #ah4 ,and therefore the ,father seems to interest himself in the cause as it were his own4 ,he furnisheth our ,advocate as if it were to plead the cause of his own justice against us1 he upholds and strengthens ,christ in our cause1 as really as if it were his own1 ,isa4 xlii4 #a1 #f1 which expresseth to us the admirable harmony and consent of heaven to the salvation of as many as make ,christ their refuge1 and desire not to live in sin4 ,though they be often foiled1 yet there is no hazard of the failing of their cause above1 because our ,advocate hath both excellent skill1 and undoubtable authority4 ,yea1 he is so fully qualified for this that he is called ,jesus the ,saviour1 he is such an ,advocate that he saves all he pleads for4 ,the best advocate may lose the cause1 either through the weakness of itself1 or the iniquity of the judge1 but he is the ,advocate and the ,saviour1 that never succumbed in his undertaking for any soul4 ,be their sins never so heinous--their accusation never so just and true--their accuser never so powerful1 yet they who put their cause in his hand1 who flee in hither for refuge being wearied of the bondage of sin and ,satan1 he hath such a prevalency with the ,father1 that their cause cannot miscarry4 ,even when justice itself seems to be the opposite party1 yet he hath such marvellous success in his office1 that justice shall rather meet amicably with mercy and peace1 and salute them kindly1 7,psal4 lxxxv4 #aj1 #aa17 as being satisfied by him1 that he come short in his undertaking4 ,but there is another personal qualification needful1 or all should be in vain1--8,jesus the righteous40 ,if he were not righteous in himself1 he had need of an advocate for himself1 and might not plead for sinners1 but he is righteous and holy1 no guile found in his mouth1 without sin1 an unblameable and unspotted ,high ,priest1 else he could not mediate for others1 and such an ,advocate too1 else he could not plead for others1 ,heb4 vii4 #bf4 ,as this perfected his sacrifice1 that he offered not for his own sins1 neither needed he1 so this completes his advocateship1 and gives it a mighty influence for his poor clients1 that he needs not plead for himself4 ,if1 then1 the law cannot attach our ,lord and ,saviour1 can lay no claim to him1 or charge against him1 then certainly1 all that he did behoved to be for others1 and so he stands in a good capacity to plead for us before the ,father1 and to sue out a pardon to us1 though guilty1 for if the just was delivered for the unjust1 and the righteous suffered for the unrighteous1 much more is it consistent with the justice of the ,father1 to deliver and save the unrighteous and unjust sinner for the righteous ,advocate's sake4 8,if ye seek me1 then let these go free10 saith he1 ,john xviii4 #h4 ,so he in effect pleads with ,god his ,father1 ,o ,father1 if thou deal with me1 the righteous ,one1 as with an unrighteous man1 then1 in all reason and justice1 thou must deal with my poor clients1 though unrighteous1 as with righteous men4 ,if justice thought she did me no wrong to punish me1 the righteous1 then let it not be thought a wrong to justice to pardon1 absolve1 and justify the unrighteous4 ,now1 if he be so righteous a person1 it follows necessarily1 that he hath a righteous cause1 for an honest man will not advocate an unjust cause4 ,but how can the cause of believers be said to be righteous1 when justice itself1 and the law1 indicts the accusation against them8 ,can they plead not guilty1 or he for them8 ,there is a twofold righteousness1 in relation to a twofold rule1 a righteousness of strict justice1 in relation to the first covenant1 and this cannot be pleaded1 that our cause is exactly conformable to the covenant of works4 ,we cannot1 nor ,christ in our name1 plead any thing from that1 which holds forth nothing but personal obedience1 or else personal satisfaction4 ,but yet our cause may be found to be righteous1 in relation to the second covenant1 and the rule and terms of it1 in as far as ,god hath revealed his acceptance of a surety in our stead and hath dispensed with the rigour of the law1 according to that new law of grace and righteousness contempered together4 ,the cause of a desperate lost sinner may be sustained before the righteous ,judge1 and it is upon this new account that he pleads for us because he hath satisfied in our stead1 and now it is as righteous and equitable with ,god1 to show mercy and forgiveness to believing sinners1 as it is to reveal wrath and anger against impenitent sinners4 ,i know there will be some secret whisperings in your hearts upon the hearing of this4 ,oh6 it is true1 it is a most comfortable thing for them whose advocate he is4 ,there is no fear of the miscarrying of their cause above1 but as for me1 ,i know not if he be an advocate for me1 whether ,i may come into that sentence1 8,we have an advocate10 c4 ,i confess it is true1 he is not an advocate for every one1 for while he was here1 he prayed not for the world1 but them that were given him out of the world1 7,john xvii471 much more will he not plead for the world1 when he is above4 ,he is rather witnessing against the unbelieving world4 ,but yet1 ,i believe his advocation is not restrained only to those who actually believe1 as neither his supplication was1 ,john xvii4 ,but as he prayed for those who should hereafter believe1 so he still pleads for all the elect not only to procure remission to the penitent1 but repentance to the impenitent4 ,there is one notable effect of the advocation and intercession of ,christ1 which indeed is common to the world1 but particularly intended for the elect1 that is1 the present suspension of the execution of the curse of the law1 by virtue whereof there is liberty to offer the gospel1 and call sinners to repentance4 ,no question1 the sparing of the world1 the forbearance and long suffering of ,god towards sinners1 is the result and fruit of our ,lord's intercession and advocation in heaven1 and so1 even the elect have the benefit of it before they believe1 but it is so provided1 that they shall never sensibly know this1 nor have any special comfort from it1 till they believe1 and so ,christ doth not plead for pardon to their sins till they repent4 ,he pleads even before we repent1 but we cannot know it2 yet he pleads not that pardon be bestowed before they repent1 and so the saving efficacy of his advocation is peculiar and proper in the application to believing souls4 ,now1 consider1 ,i say1 whether or not thou be one that finds the power of that persuasion1--8,my little children1 ,i write unto you that ye sin not10 c4 ,canst thou unfeignedly say1 that it is the desire and endeavour of thy soul not to sin1 and that thou art persuaded to this1 not only from the fear and terror of ,god1 but especially from his mercy and goodness in the gospel8 ,this is one part of the character of such as ,christ's advocation is actually extended to4 ,moreover1 being surprised with sin1 and overcome beside thy purpose1 and against thy desire1 dost thou apprehend sin as thy greatest misery1 and arraign thyself before the tribunal of ,god1 or art thou attached in thy own conscience1 and the law pleaded against thee1 before the bar of thy own conscience8 ,then1 ,i say1 according to this scripture1 thou art the soul unto whom this comfort belongs1 thou art called of ,god to decide the controversy in thy own conscience4 ,by flying up1 and appealing to that higher tribunal1 where ,christ is advocate1 thou mayest safely give over1 and trust thy cause to him4 ,but1 on the other hand1 ,o how deplorable and remediless is the condition of those souls who have no cause of this kind stated within their own consciences1 who are not pursued by ,satan and sin1 but rather at peace with them1 amicably agreeing with them1 acting their lusts and will6 ,you who have no bonds upon you1 to restrain you from sin1 neither the terror of the ,lord persuadeth yon1 nor the love of ,christ constrains you1 you can be kept from no beloved sin1 nor pressed to any serious and spiritual labour in ,god's service2 and then when you sin1 you have no accuser within1 or such an one as you suppress1 and suffer not to plead it out against you or cite you before ,god's tribunal4 ,i say unto you1 7and1 alas6 many of you are such7 you do not1 you cannot know1 that you have an interest in this ,advocate4 ,you can have no benefit or saving advantage from ,christ's pleading1 while you remain thus in your sins4 ,alas6 poor souls1 what will ye do8 ,can you manage your own cause alone8 ,though you defraud and deceive your own consciences now1 though ye offer violence to them1 do ye think so to carry it above8 ,nay1 persuade yourselves you must one day appear1 and none to speak for you1 ,god your ,judge1 your conscience your accuser1 and ,satan1 your tormentor1 standing by1 and then woe to him that is alone1 when the ,advocate becomes ,judge4 ,in that day blessed are all those that have trusted in him1 and used him formerly as an ,advocate against sin and ,satan1 but woe to those for ever1 who would never suffer this cause to be pleaded1 while there was an ,advocate6 ,sermon ,,xxvii4 #a ,john ii4 #b4--8;,and he is the propitiation10 c4 ,here is the strength of ,christ's plea1 and ground of his advocation1 that 8he is the propitiation40 ,the advocate is the priest1 and the priest is the sacrifice1 and such efficacy this sacrifice hath1 that the propitiatory sacrifice may be called the very propitiation and pacification for sin4 ,here is the marrow of the gospel1 and these are the breasts of consolation which any poor sinner might draw by faith1 and bring out soul refreshment4 ,but truly1 it comes not out but by drawing1 and there is nothing fit for that but the heart1 that alone can suck out of these breasts the milk of consolation4 ,the well of salvation in the word is deep1 and many of you have nothing to draw with1 you want the bucket that should be let down1 that is1 the affectionate meditation and consideration of the heart1 and therefore you go away empty4 ,you come full of other cares1 and desires1 and delights1 no empty room in your hearts for this1 no soul longings and thirstings after the righteousness of ,god1 and therefore you return as you came1 empty of all solid and true refreshment4 ,oh1 that we could draw it forth to you1 and then drop it into your hearts1 and make it descend into your consciences6 ,in these words1 you may consider more distinctly1 who this is1 and then1 for whom he is made a sacrifice1 and withal1 the efficacy of this sacrifice1 and the sufficiency4 ,who this is1 is pointed out as with the finger4 8,he is10 that is1 8,jesus ,christ1 the righteous40 ,the apostle demonstrates him as a remarkable person1 as in his evangel the ,baptist doth--8,behold the ,lamb of ,god1 which taketh away the sins of the world40 ,and the church1 7,isa4 lxii4 #a17 taketh a special notice of this person1 8,who is this that cometh from ,edom80 ,and that which maketh him so remarkable1 is his strange habit1 after the treading the wine-press of wrath alone1--that he was made a bloody sacrifice to pacify ,god4 ,and to show you how notable a person he is1 he is signally and eminently pointed out by the ,father1 ,isa4 xlii4 #a1 8,behold my servant10 c1 as if he would have the eyes of all men fixed upon him1 with wonder and admiration4 ,and for this end1 he singled him out from the multitude1 by a voice from heaven1 which testified unto him particularly1 8,this is my well beloved ,son1 hear him40 ,therefore the apostle had reason to say1 7#b ,cor4 v4 #ad47 that he is 8one for all10 so notable an one1 that he may serve for all4 ,he stands in more value in the count of ,god than all mankind4 ,all creatures are ciphers1 which being never so much multiplied1 come to nothing1 amount not beyond nothing1 but set him before them1 put ,christ on the head of them1 and he signifies more than they all do1 and gives them all some estimation in the count4 ,and so they stand in ,paul's calculation1 7,phil4 iii47 which he makes with very great assurance and confidence1 8,yea1 doubtless1 ,i count all dung1 but the superexcellent knowledge of ,christ10--,christ is only the figure that hath signification1 and gives signification to other things4 ,but in this business1 the consideration of the persons interested1 he and us1 maketh us behold a great emphasis in the gospel4 ,he a propitiation1 and that for our sins1 is a strange combination of wonders4 ,if it had been some other person less distant from us1 that were thus given for us1 and standing in our room1 then we should have better understood the exchange4 ,things of like worth1 to be thus shuffled together1 and stand in one another's place1 is not so strange4 ,but between the persons mentioned1 him and us1 there is such an infinite distance1 that it is wonderful how the one descends to the room of the other1 to become a sacrifice for us4 ,o that we could express this to our own hearts1 with all the emphasis that it hath6 ,he the ,lord1 and we the servants2 he the ,king1 and we the poor beggars1 he the brightness of his ,father's glory1 and we the shame and ignominy of the whole creation1 he counting it no robbery to be equal with ,god1 and being in the form of ,god1 and we not equal to the worst of creatures1 because of sin1 and being in the form of devils6 ,had it been a holy and righteous man for sinners1 it had been a strange enough exchange1 but he is not only holy and harmless1 but higher than the heavens4 ,o what a vast descent was this1 from heaven to earth1 from a ,lord to a servant1 from an eternal ,spirit to mortal flesh1 from ,god to creatures6 ,and to descend thus far for such persons1 not only unworthy in themselves1 such as could not conciliate any liking1 but such as might procure loathing1--as is described1 ,ezek4 xvi41 ,rom4 v4 #f1 #a ,pet4 iii4 #ah1--8while we were enemies10 and might have expected a commissioner from heaven1 with vengeance against us4 ,behold how the mysterious design of love breaks up and opens itself to the world1 in sending his own ,son for us6 ,and this is exceedingly aggravated from the absolute freedom of it1 that there was nothing to pre-engage him to it1 but infinite impediments in the way to dissuade him1 many impediments to his affection1 and many difficulties to his power1 and then1 no gain nor advantage to be expected from such creatures1 notwithstanding of such an undertaking for them4 ,now1 herein is the strongest support of faith1 and the greatest incentive to love1 and the mightiest persuasive to obedience that can be4 ,i say1 the strongest support of faith1 for1 a soul apprehending the greatness and heinousness of sin and the inviolableness of ,god's righteousness1 with the purity of his holiness1 can hardly be persuaded1 that any thing can compense that infinite wrong that is done to his ,majesty1 though ordinarily the small and superficial apprehension of sin makes a kind of facility in this1 or an empty credulity of the gospel4 ,the reason why most men do not question and doubt of the gospel1 and of their acceptance before ,god1 is not because they are established in the faith1 but rather because they do not so seriously and deeply believe1 and ponder their own sins1 and ,god's holiness1 which1 if many did1 they would find it a greater difficulty to attain to a solid and quieting persuasion of the grounds of the gospel3 they would find much ado to settle that point of the readiness of ,god1 to pardon and accept sinners4 ,but now1 ,i say1 all this difficulty1 and these clouds of doubts will evanish at the bright appearance of this ,sun of righteousness1 that is1 at the solid consideration of the glorious excellency of him that was given a ransom for us4 ,herein the soul may be satisfied1 that ,god is satisfied1 when he considers what a person hath undertaken it1 even ,jesus the righteous1 the only ,son of ,god1 in whom his soul delighteth1 whose glorious divine ,majesty puts the stamp of infinite worth upon all his sufferings1 and raiseth up the dignity of the sacrifice1 beyond the sufferings of all creatures4 ,for there are two things needful for the full satisfaction of a troubled soul1 that apprehends the heinousness of sin1 and height of wrath1 nothing can calm and settle this storm1 but the appearance of two things first of ,god's willingness and readiness to pardon sin1 and save sinners1 next of the answerableness of a ransom to his justice1 that so there may be no impediment in his way to forgive4 ,now1 let this once be established in thy heart that such an one1 so beloved of ,god and so equal to ,god1 is the propitiation for our sins that1 8,god hath sent his only begotten ,son10 for this very business1 unrequired and unknown of us then1 there is the clearest demonstration of these two things that can be--of the love of ,god1 and of the worth of the ransom4 ,what difficulty can be supposed in it1 actually to pardon thy heinous sins1 when his love hath overcome infinitely greater difficulties1 to send ,one1 his own ,son1 to procure pardon1 ,john iii4 ,certainly1 it cannot but be the very delight of his heart to forgive sins1 since he 8spared not his ,son0 to purchase it1 since he hath had such an everlasting design of love1 which broke out in ,christ's coming4 ,and then1 such a person he is1 that the merit of his sufferings cannot but be a valuable and sufficient compensation to justice for our personal exemption1 because he is one above all1 of infinite highness4 ,and therefore his lowness hath an infinite worth in it1--of infinite fulness1 and therefore his emptiness is of infinite price of infinite glory1 and so his shame is equivalent to the shame and malediction of all mankind4 ,so then1 whatsoever thou apprehendest of thy own sins or ,god's holiness1 that seemeth to render thy pardon difficult1 lay but in the balance with that first1 the free and rich expression of the infinite love of ,god1 in sending such an one for a ransom1 and sure1 that speaks as much to his readiness and willingness1 as if a voice spake it just now from heaven1 and then1 to take away all scruple1 lay the infinite worth of his person1 who is the propitiation1 with thy sins1 and it will certainly outweigh them1 so that thou mayest be fully quieted1 and satisfied in that point1 that it is as easy for him to pardon1 as for thee to confess sin and ask pardon1 nay that he is more ready to give it thee1 than thou to ask it4 ,but1 in the next place ,i desire you to look upon this as the greatest incentive of affection4 ,o how should it inflame your hearts to consider1 that such an one became a sacrifice for our sins1 to think that angels hath not such a word to comfort themselves withal6 ,those innumerable companies of angels1 who left their station1 and were once in dignity above us have not such glad tidings to report one to another in their societies1 as we have4 ,they cannot say1 8,he is the propitiation for our sins40 ,this is the wonderful mystery1 that blessed 8angels desire to look into40 ,they gaze upon it1 and fix the eyes of their admiration upon 8,god manifested in the flesh10 wondering at the choice of mortal man1 before immortal spirits1 that he is a ransom for them1 and not for their own brethren who left their station4 ,how should this endear him to our souls1 and his will to our hearts1 who hath so loved us1 and given himself for us6 ,hath he given himself for us1 and should we deny ourselves to him1 especially when we consider what an infinite disparity is between the worth and difference in the advantage of it4 ,he gave his blessed self a sacrifice1 he offered himself to death for us1 not to purchase any thing to himself1 but life to us4 ,and what is it he requires but your base and unworthy self1--to offer up your lusts and sins in a sacrifice by mortification1 and your hearts and affections in a thanksgiving offering1 wherein your own greatest gain lies too8 ,for this is truly to find and save yourselves1 thus to quit yourselves to him4 ,the efficacy of this is holden out in the word1 8propitiation for our sins40 ,the virtue of ,christ's sacrifice is to pacify justice and make ,god propitious1 that is1 favourable and merciful to sinners4 ,in which there are three considerable things imported4 ,one is that sin is the cause of enmity between ,god and man1 and sets us at an infinite distance--that sin is a heinous provocation of his wrath4 ,another is expressed1 that ,christ is the propitiation1--in opposition to that provocation1 he pacifies wrath1 and then conciliates favour by the sacrifice of himself4 ,all the expressions of the gospel import the damnable and deplorable estate that sin puts man into1 reconciliation imports the standing enmity and feud between ,god and man1 propitiation imports the provocation of the holy and just indignation of ,god against man1 the fuel whereof is our sins1 justification implies the lost and condemned estate of a sinner1 under the sentence and curse of the law4 ,all that is in the gospel reminds us of our original1 of the forlorn estate in which he found us1 none pitying us nor able to help us4 ,i would desire that this might first take impression on your hearts1--that sin sets ,god and man at infinite distance1 and not only distance1 but disaffection and enmity4 ,it hath sown the seeds of that woful discord1 and kindled that contention1 which1 if it be not quenched by the blood of ,christ1 will burn to everlasting1 so that none can dwell with it1 and yet sinners must dwell in it4 ,there is a provoking quality in it1 fit to alienate the holy heart of ,god1 and to incense his indignation1 which1 when once it is kindled who can stand before it8 ,do but consider what you conceive of wrongs done to you1 how they stir your passions and provoke your patience so that there is much ado to get you pacified1 and what heinousness must then be in your offences against ,god1 both in regard of number and kind8 ,o that you could but impartially weigh this matter1 you would find1 that in the view of ,god all wrongs and injuries between men evanish4 8,against thee1 thee only1 have ,i sinned40 ,that relation and respect of sin to ,god1 exhausts all other respects of injuries towards men4 ,it is true1 that his ,majesty is free from passion1 and is not commoved and troubled as your spirits are4 ,yet such is the provoking nature of sin1 that it cries for vengeance1 and brings a sinner under the dreadful sentence of divine wrath1 which he both pronounceth and can execute without any inward commotion or disturbance of spirit4 ,but1 because we conceive of him after our manner1 therefore he speaks in such terms to us4 ,but that which he would signify by it is1 that the sinner is in as dreadful and damnable a condition by sin1 as if the ,lord were mightily inflamed with anger and rage4 ,the just punishment is as due and certain as if he were subject to such passions as we are1 and so much the more certain1 that he is not4 ,now ,i desire you to consider1 how mightily the heinousness of sin is aggravated1 partly by the quality of the persons1 and partly by the consideration of his benefits to us4 ,a great man resents a light wrong heavily1 because his person makes the wrong heavier4 ,o6 what do you think the ,most ,high should do considering his infinite distance from us1 his glorious majesty and greatness1 his pure holiness1 his absolute power and supremacy8 ,what vile and abominable characters of presumption and rebellion do all these imprint upon disobedience6 ,shall he suffer himself to be despised and neglected of men1 when there is no petty creature above another1 but will be jealous of his credit1 and vindicate himself from contempt8 ,and then1 when ingratitude is mingled in with rebellion1 it makes sin exceeding sinful1 and sinful sin exceeding provoking4 ,to proclaim open war against the holy and righteous will of him to whom we owe ourselves1 and all that we are or have1 to do evil1 because he is good1 and be unthankful1 because he is kind to take all his own members1 faculties1 creatures1 and employ them as instruments of dishonour against himself1 there is here fuel for feeding everlasting indignation1 there is no indignity1 no vileness1 no wickedness to this4 ,all the provocations of men1 how just soever1 are in the sight of this groundless and vain1 like a child's indignation4 ,all are but imaginary injuries1 consisting but in opinion1 in regard of that which sin hath in the bosom of it against ,god4 ,but how shall any satisfaction be made for the injury of sin8 ,what shall pacify his justly deserved anger8 ,here is the question indeed1 that would have driven the whole world to a nonplus1 if once the majesty and holiness of ,god had been seen4 ,but the ignorance of ,god's greatness1 and men's sinfulness1 made the world to fancy some expiations of sin1 and satisfactions to ,god1 partly by sacrifices of beasts1 partly by prayer1 and repentance for sins4 ,sermon ,,xxviii4 #a ,john ii4 #c4--8;,and hereby we do know that we know him1 if we keep his commandments40 ,this age pretends to much knowledge beyond former ages1 knowledge1 ,i say1 not only in other natural arts and sciences1 but especially in religion4 ,whether there be any great advancement in other knowledge1 and improvement of that which was1 to a further extent and clearness1 ,i cannot judge1 but ,i believe there is not much of it in this nation1 nor do we so much pretend to it4 ,but1 we talk of the enlargements of divine knowledge1 and the breaking up of a clearer light in the point of religion1 in respect of which we look on former times1 as the times of ignorance and darkness1 which ,god winked at4 ,if it were so indeed1 ,i should think the time happy1 and bless the days we live in1 for as many sour and sad accidents as they are mixed withal4 ,indeed1 if the variety of books1 and multiplicity of discourses upon religion1 if the multitude of disputes about points of truth1 and frequency of sermons1 might be held for a sufficient proof of this pretension1 we should not want store enough of knowledge and light4 ,but1 ,i fear that this is not the touchstone of the ,holy ,ghost1 according to which we may try the truth of this assertion1 that this is not the rule1 by which to measure either the truth1 or degrees of our knowledge1 but for all that1 we may be lying buried in ,egyptian darkness1 and while such a light seems to shine about us our hearts may be a dungeon of darkness1 of ignorance of ,god and unbelief1 and our ways and walk full of stumblings in the darkness4 ,i am led to entertain these sad thoughts of the present times from the words of the apostle1 which give us the designation of a true ,christian1 to be the knowledge of ,god1 and the character of his knowledge1 to be obedience to his commands4 ,if1 according to this level1 we take the estimate of the proportion of our knowledge and light1 ,i am afraid lest there be found as much ignorance of ,god1 and darkness1 as we do foolishly fancy that we have of light4 ,however1 to find it1 will be some breaking up of light in our hearts1 and to discover how little we know indeed upon a solid account1 will be the first morning star of that ,sun of righteousness1 which will shine more and more to the perfect day4 ,therefore we should labour to bring our light to the lamp of this word1 and our knowledge to this testimony of unquestionable authority1 that having recourse 8to the law and to the testimony10 we may find if there be light in us or so much light as men think they see4 ,if we could but open our eyes to the shining light of the scripture1 ,i doubt not but we should be able to see that which few do see1 that is1 that much of the pretended light of this age is darkness and ignorance4 ,i do not speak of errors only that come forth in the garments of new light1 but especially of the vulgar knowledge of the truth of religion1 which is far adulterated from the true metal and stamp of divine knowledge1 by the intermixture of the gross darkness of our affections and conversation1 as that other is from the naked truth1 and therefore both of them are found light in the balance of the sanctuary1 and counterfeit by this touchstone of obedience4 ,to make out this examination the better ,i shall endeavour to open these three things unto you1 which comprehend the words4 #ast1 ,that the knowledge of ,god in ,jesus ,christ is the most proper designation of a ,christian1 8,hereby we know that we know him10 which is as much as to say that we are true ,christians1--#b;dly1 ,that the proper character of true knowledge is obedience1 or conscionable practising of what we know1--and then1 lastly1 ,that the only estimate or trial of our estate before ,god1 is made according to the appearance of his work in us and not by immediate thrusting ourselves into the secrets of ,god's hidden degrees4 8,hereby we know10 c4 ,here then1 in a narrow circle we have all the work and business of a ,christian4 ,his direct and principal duty is to know ,god1 and keep his commands1 which are not two distinct duties as they come in a religious consideration1 but make up one complete work of ,christianity1 which consists in conformity to ,god4 ,then the reflex and secondary duty of a ,christian1 which makes much for his comfort1 is1 to know that he knows ,god4 ,to know ,god1 and keep his commands1 is a thing of indispensable necessity to the being of a ,christian1 to know that we know him is of great concernment to the comfort and well being of a ,christian4 ,without the first1 a man is as miserable as he can be1 without the sense and feeling of misery1 because he wants the spring and fountain of all happiness2 without the second1 a ,christian is unhappy1 indeed1 for the present1 though he may not be called miserable1 because he is more happy than he knows of1 and only unhappy1 because he knows not his happiness4 ,for the first1 then1 knowledge is a thing so natural to the spirit of a man1 that the desire of it is restless and insatiable4 ,there is some appetite of it in all men1 though in the generality of people 7because of immersedness in earthly things1 and the predominancy of corrupt lusts and affections1 which hinder most men's souls to wait upon that more noble inquiry after knowledge1 in which only a man really differs from a beast7 there be little or no stirring that way1 yet some finer spirits there are1 that are unquiet this way1 and1 with ,solomon1 give themselves1 and apply their hearts to search out wisdom4 ,but this is the curse of man's curiosity at first1 in seeking after unnecessary knowledge1 when he was happy enough already1 and knew as much of ,god and his works as might have been a most satisfying entertainment of his spirit1 ,i say1 for that wretched aim1 we are to this day deprived of that knowledge which man once had1 which was the ornament of his nature and the repast of his soul4 ,as all other things are subdued under a curse for sin1 so especially this which man had is lost1 in seeking that which he needed not1 and the track of it is so obscured and perplexed1 the footsteps of it are so indiscernible1 and the way of it is like a bird in the air1 or a ship in the sea1 leaving us few helps to find it out1 that most part of men lose themselves in seeking to find it1 and therefore1 in all the inquiries and searchings of men after the knowledge even of natural things that come under our view1 there is at length nothing found out remarkable1 but the increase of sorrow1 and the discovery of ignorance1 as ,solomon saith1 ,eccles4 i4 #ah4 ,this is all the jewel that is brought up from the bottom of this sea1 when men dive deepest into it1 for the wisest of men could reach no more1 though his bucket was as long as any man's1 chap4 vii4 #bc4 8,i said1 ,i will be wise1 but it was far from me1 that which is far off and exceeding deep1 who can find it out80 ,knowledge hath taken a far journey from man's nature1 and hath not left any prints behind it to find it out again1 but1 as it were1 hath flown away in an instant1 and therefore we may ask1 with ,job1 chap4 xxviii4 ver4 #a1 #ab1 8,surely there is a vein for the silver10 etc4 8,but where shall wisdom be found8 and where is the place of understanding80 ,what ,utopian isles is she transported unto1 that mortal men1 the more they seek her1 find more ignorance1--the further they pursue1 they see themselves at the further distance8 ,thus it is in those things that are most obvious to our senses1 but how much more in spiritual and invisible things is our darkness increased1 because of the dulness and earthiness of our spirits that are clogged with a lump of flesh6 ,for ,god himself1 that should be the primum intelligibile of the soul1 the first and principal object1 whose glorious light should first strike into our hearts1 ,job testifies 8how little a portion is known of him40 ,when we cannot so much as understand 8the thunder of his power10 that makes such a sensible impression on our ears1 and makes all the world to stand and hearken to it1 then how much less shall we conceive the invisible ,majesty of ,god8 ,in natural things1 we have one vail of darkness in our minds to hinder us1 but in the apprehension of ,god1 we have a twofold darkness to break through1 the darkness of ignorance in us1 and 8the darkness of too much light0 in him--caliginem nimi lucis1 which makes him as inaccessible to us as the other1 the over-proportion of that glorious majesty of ,god to our low spirits1 being as the sun in its brightness to a night owl1 which is dark midnight to it4 ,hence it is1 that those holy men who know most of ,god1 think they know least1 because they see more to be known but infinitely surpassing knowledge4 ,pride is the daughter of ignorance only1 8and he that thinketh he knoweth anything knoweth nothing as he ought to know10 saith the apostle1 #a ,cor4 viii4 #b4 ,for he that knoweth not his own ignorance1 if he know never so much1 is the greatest ignorant1 and it is a manifest evidence that a man hath but a superficial touch of things and hath never broken the shell1 or drawn by the vail of his own weakness and ignorance1 that doth not apprehend deeply the unsearchableness of ,god1 and his mysteries1 but thinketh he hath in some measure compassed them1 because he maketh a system of divinity1 or setteth down so many conclusions of faith1 and can debate them against adversaries1 or because he hath a form and model of divinity1 as of other sciences1 in his mind4 ,nay1 my beloved1 holy ,job attained to the deepest and fullest speculation of ,god1 when he concluded thus1 8,because ,i see thee1 ,i abhor myself10 and as ,paul speaks1 8,if any man love ,god he is known of ,god1 and so knows ,god10 #a ,cor4 viii4 #c4 ,from which two testimonies ,i conclude1 that the true knowledge of ,god consists not so much in a comprehension of all points of divinity1 as in such a serious apprehension and conception of the divine ,majesty as enkindles and inflames these two affections1 love and hatred1 towards their proper objects1 such a knowledge as carries the torch before the affection1 such a light as shines into the heart1 as ,paul's phrase is1 #b ,cor4 iv4 #f1 and so transmits heat and warmness into it1 till it make the heart burn in the love of ,god1 and loathing of himself4 ,as long as a man doth but hear of ,god in sermons1 or read of him in books1 though he could determine all the questions and problems in divinity1 he keeps a good conceit of himself1 and that 8knowledge puffeth up10 and swells a man into a vain tumour1 the venom of poison blows him up full of wind and self-confidence1 and commonly they who doubt least are not the freest of error and misapprehension4 ,and truly1 whoever seriously reflects upon the difficulty of knowledge1 and darkness of men's minds1 and the general curse of vanity and vexation that all things are under1 so that what is wanting cannot be numbered1 nor that which is crooked made straight1--he cannot but look upon too great confidence and peremptoriness in all points1 as upon a race at full speed in the dark night1 in a way full of pits and snares4 ,oftentimes our confidence flows not from evidence of truth1 but the ignorance of our minds1 and is not so much built upon the strength of reason1 as the strength of our passions1 and weakness of our judgments4 ,but when once a man comes to see ,god1 and know him in a lively manner1 then he sees his own weakness and vileness in that light1 and cries out with ,isaiah1 8,wo is me1 ,i am a man of polluted lips10 and he discerns in that light1 the amiableness and loveliness of ,god that lavisheth his heart after it1 and then1 as ,jeremiah saith1 he will not glory in riches1 or strength1 or beauty1 or wisdom1 but only in this1 that he hath at length gotten some discovery of the only fountain of happiness4 ,then he will not think so much of tongues and languages1 of prophesyings1 of all knowledge of controversies1 neither gifts of body nor of mind1 nor external appendages of providence will much affect him4 ,he would be content to trample on all these1 to go over them into a fuller discovery and enjoyment of ,god himself4 ,if we search the scriptures1 we shall find that they do not entertain us with many and subtile discourses of ,god's nature1 and decrees1 and properties1 nor do they insist upon the many perplexed questions that are made concerning ,christ and his offices1 about which so many volumes are spun out1 to the infinite distraction of the ,christian world4 ,they do not pretend to satisfy your curiosity1 but to edify your souls1 and therefore they hold out ,god in ,christ1 as clothed with all his relations to mankind1 in all those plain and easy properties1 that concern us everlastingly1--his justice1 mercy1 grace1 patience1 love1 holiness1 and such like4 ,now1 hence ,i gather1 that the true knowledge of ,god1 consists not in the comprehension of all the conclusions that are deduced1 and controversies that are discussed anent these things1 but rather1 in the serious and solid apprehension of ,god1 as he hath relation to us1 and consequently in order and reference to the moving of our hearts1 to love1 and adore1 and reverence him1 for he is holden out only in those garments that are fit to move and affect our hearts4 ,a man may know all these things1 and yet not know ,god himself1 for to know him1 cannot he abstracted from loving of him--8,they that know thy name will trust in thee1 and so love thee1 and fear thee40 ,for it is impossible but that this will be the natural result1 if he be but known indeed1 because there is no object more amiable1 more dreadful withal1 and more eligible and worthy of choice1 and therefore1 seeing infinite beauty and goodness1 and infinite power and greatness1 and infinite sufficiency and fulness1 are combined together with infinite truth1 the soul that apprehends him indeed1 cannot but apprehend him as the most ravishing object1 and the most reverend too1 and1 if he do not find his heart suitably affected1 it is an evident demonstration that he doth not indeed apprehend him1 but an idol4 ,the infinite light1 and the infinite life1 are simply one1 and he that truly without a dream sees the one1 cannot but be warmed and moved by the other4 ,so then1 by this account of the knowledge of ,god1 we have a clear discovery that many are destitute of it1 who pretend to it4 ,i shall only apply it to two sorts of persons1 one is1 of those who have it only in their memories1 another1 of those who have it only in their minds or heads4 ,religion was once the legitimate daughter of judgment and affection1 but now1 for the most part1 it is only adopted by men's memories1 or fancies4 ,the greatest part of the people cannot go beyond the repetition of the catechism or creed4 ,not that ,i would have you to know more3 but you do not understand that1 only ye repeat words1 without the sensible knowledge of the meaning of them2 so that if the same matter be disguised with any other form of words1 you cannot know it1 which showeth1 that you have no familiarity with the thing itself1 but only with the letters and syllables that are the garments of it4 ,and for others that are of greater capacity1 yet1 alas6 it comes not down to the heart1 to the affecting1 and moulding1 and forming of it4 ,a little light shines into the mind1 but your hearts are shut up still1 and no window in them4 ,corrupt affections keep that garrison against the power of the gospel4 ,that light hath no heat of love1 or warmness of affection with it1 which showeth that it is not a ray or beam of the ,sun of righteousness1 which is both beautiful for light1 and beneficial for influence1 on the cold1 and dead1 frozen hearts of mankind1 and by its approaching1 makes a spring-time in the heart4 ,but all men pretend to know ,god4 ,such is the self love of men's hearts1 that it makes them blind in judging themselves1 therefore the ,holy ,ghost1 as he designs a ,christian by the knowledge of ,god1 so he characterizeth knowledge by keeping the commandments4 8,hereby we know10 c4 ,so that religion is not defined by a number of opinions1 or by such a collection of certain articles of faith1 but rather by practice and obedience to the known will of ,god2 for1 as ,i told you1 knowledge is a relative duty1 that is1 instrumental to something else1 and by anything ,i can see in scripture1 is not principally intended for itself1 but rather for obedience4 ,there are some sciences altogether speculative1 that rest and are complete in the mere knowledge of such objects1 as some natural sciences are4 ,but others are practical1 that make a further reference of all things they cognosce upon1 to some practice and operation4 ,now1 perhaps some may think that the scripture1 or divinity1 is much of it merely contemplative1 in regard of many mysteries infolded in it1 that seem nothing to concern our practice4 ,i confess much of that1 that is raised out of the scriptures1 is such1 and therefore it seems a deviation and departure from the great scope and plain intent of the simplicity and easiness of the scriptures1 to draw forth with much industry and subtilty1 many things of mere speculation and notion1 dry and sapless to the affection1 and unedifying to our practice1 and to obtrude these upon other men's consciences1 as points of religion4 ,i rather think1 that all that is in the scriptures1 either directly hath the practice of ,god's will for the object of it1 or is finally intended for that end1 either it is a thing that prescribeth our obedience1 or else it tends principally to engage our affections1 and secure our obedience1 and so those strains of elevated discourses of ,god1 his nature and properties1 of his works1 and all the mysteries infolded in them1 are directed towards this end1 further than mere knowing of them1 to engage the heart of a believer to more love1 and reverence1 and adoration of ,god1 that so he may be brought more easily and steadily to a sweet compliance1 and harmonious agreement to the will of ,god1 in all his ways4 ,nay1 to say a little more1 there are sundry physical or natural contemplations of the works of ,god in scripture1 but all these are divinely considered1 in reference to the ravishment of the heart of man1 with the wisdom1 and power1 and goodness of ,god4 ,and this shows us the notable art of religion1 to extract affection and obedience to ,god1 out of all natural contemplations1 and thus true divinity engraven on the soul1 is a kind of mistress science1 architectonica scientia17#bee7 that serves itself of all other disciplines7#bef7 of all other points of knowledge4 ,be they never so remote from practice1 in their proper sphere1 and never so dry and barren1 yet a religious and holy heart can apply them to those divine uses of engaging itself further to ,god and his obedience3 as the ,lord himself teacheth us--8,who would not fear thee1 ,o ,king of nations10 ,jer4 x42 and1 8fear ye not me who have placed the sand10 c4 ,jer4 v4 #bb4 ,so praise is extracted1 ,psal4 civ42 and admiration1 verses #a1 #hc4 ,so submission and patience under ,god's hand is often pressed in ,job4 ,therefore1 if we only seek to know these things that we may know them1 that we may discourse on them1 we disappoint the great end and scope of the whole scriptures2 and we debase and degrade spiritual things as far as religion exalts natural things in the spiritual use4 ,we transform it into a carnal1 empty1 and dead letter1 as religion1 where it is truly1 spiritualizeth earthly and carnal things into a holy use4 c4 ,,heart-,,humiliation ,or1 ,miscellany ,sermons1 ,preached ,upon ,some ,choice ,texts1 ,at ,several ,solemn ,occasions4 ,to ,the ,reader4 ,christian ,reader1 ,this holy preacher of the gospel had so many convictions upon his spirit of the necessity of the duties of humiliation and mourning1 and of people's securing the eternal interest of their souls for the life to come1 by flying into ,jesus ,christ for remission of sins in his blood1 that he made these the very scope of his sermons in many public humiliations1 as if it had been the one thing which he conceived the ,lord was calling for in his days2 a clear evidence whereof thou shall find manifested in these following sermons upon choice texts1 wherein the author endeavoureth1 not only to lay before thee the necessity of these duties of soul humiliation1 but also showeth thee the gospel manner of performing them1 the many soul advantages flowing from the serious exercise of them1 and the many soul-destroying prejudices following upon the neglect of them1 but above all1 thou shalt find him so fully setting forth the sinfulness of sin1 and the utter emptiness of self1 as may convince the most pharisaically elated spirits1 and make them cry out with ,ezra1 chap4 ix4 #f1 8,o my ,god1 ,i am ashamed1 and blush to lift up my face to thee1 my ,god1 for our iniquities are increased over our head1 and our trespass is grown up unto the heavens40 ,here thou mayest read such pregnant demonstrations of the righteousness and equity of the ,lord's dealing1 even in his severest punishments inflicted upon the children of men1 as may silence every whisperer against providence1 and make them say1 as ,lam4 iii4 #bb1 8,it is of the ,lord's mercies we are not consumed1 even because his compassions fail not40 ,and lastly1 thou shalt perceive the inconceivable fitness and fulness of ,christ as a ,saviour1 and his never enough to be admired tenderness and condescending willingness to accept of humble1 heart broken1 and heart-panting sinners after him1 with such plainness of speech demonstrated1 as may enable the most bruised reed to quench all the fiery darts of the devil1 whereby he laboureth to affright them from making application to ,jesus for salvation4 ,now that the ,lord would make those and such-like labours of his faithful servants useful and advantageous to thy soul1 ,christian reader1 is the prayer of thy servant in the gospel of our dearest ,lord and ,saviour4 ,sermon ,i4 ,at ,a ,public ,fast ,in ,july1 ,first ,sabbath1 #afej47beg7 ,deut4 xxxii4 #d-g4--8;,he is the ,rock1 his work is perfect1 for all his ways are judgment10 c4 ,there are two things which may comprehend all religion1--the knowledge of ,god and of ourselves4 ,these are the principles of religion1 and are so nearly conjoined together1 that the one cannot be truly without the other1 much less savingly4 ,it is no wonder that ,moses craved attention1 and that1 to the end he may attain it from an hard hearted deaf people1 he turns to the heavens and to the earth1--as it were to make them the more inexcusable4 ,the matter of his song is both divine and necessary4 ,throughout it all1 he insists upon these two1--to discover what they were in themselves1 and what ,god was to them4 ,he parallels their way with his way1 that they1 finding the infinite distance1 might have other thoughts of themselves and of him both4 ,it is a song1 it is true1 but a sad song4 ,the people of ,god's mourning should be of this nature1--mixed1 not pure sorrow4 ,it is hard to determine whether there be more matter of consolation or lamentation1 when such a comparison is made to the life1 when ,god's goodness and our evils are set before our eyes1 which may most work the heart to such affections4 ,nay1 ,i think it possible they may both contribute to both these4 ,is there any more abasing and humbling principle than love8 ,how shall the sinner loathe himself in his glorious presence8 ,will not so much kindness and mercy1 so often repeated1 as oft as it is mentioned1 wound the heart in which there is any tenderness8 ,and1 again1 when a soul beholds its own ingratitude and evil requital of the ,lord's kindness1 how vile and how perverse it is1 how must it loathe itself in dust and ashes6 ,yet is not all ground of hope removed4 ,such a sad sight may make mixed affections4 ,if we be so perverse and evil1 then he is infinitely good1 and his mercy and goodness are above our evils2 if we have dealt so with him1 yet is he the ,rock that changes not1 he is a ,god of truth1 and will not fail in his promise4 ,nay1 though it be sad to be so evil1 void of all goodness1 yet may the soul bless him for evermore1 that he hath chosen this way to glorify his name1 to build up his praise upon our ruin4 ,may not a soul thus glory in sad infirmities1 because his strength is perfected in them1 and made manifest8 ,may not a soul choose emptiness in itself1 that it may be beholden to his fulness8 ,how refreshing a view might the saddest look on our misery and emptiness be1 if we did behold his purpose of manifesting his glory in it6 ,you see here a comparison instituted between two very unequal parties1 ,god and man2 there is no likeness1 let be equality in it1 yet there is almost an equality in unlikeness4 ,the one is infinitely good and perfect2 well1 what shall we compare to him8 ,who is like thee1 ,o ,god1 among the gods8 ,angels' goodness1 their perfection and innocency1 hath not such a name and appearance in his sight4 ,so then1 there can be no comparison made this way4 ,let no flesh glory in his sight in anything1 but1 8let him that glorieth1 glory in the ,lord10 for in the sight of the glorious ,lord1 all things do disappear and evanish4 ,but surely nothing1 though most perfect1 can once come within terms of reckoning beside him for any worth4 ,moses sees nothing to set beside ,god1 that will appear in its own greatness and native colours1 but the creatures' evil and sin2 and if this be not infinite absolutely1 or equal to his goodness1 yet it comes nearest the borders of infiniteness4 ,so then1 is ,god most perfect8 ,is he infinite in goodness1 in truth1 in righteousness1 c4--and so infinite1 that before him nothing appears good8--8,there is none good save one1 that is ,god40 ,yet we may find another infinite1 and it is in evil sinful man2 and these two contraries set beside other1 do much illustrate each other4 ,it is true that his grace superabounds1 and his goodness is more than the creatures' sinfulness2 yet1 ,i say1 you shall not find anything that cometh nearer the infiniteness and degrees of his goodness1 than the sinfulness of men4 ,how much the more glorious he appears1 so much the more vile and base doth it appear4 ,if ye did indeed ponder and weigh these two verses in the balance of the sanctuary1 would not your heart secretly ask this question within you1 ,do ,i thus requite the ,lord8 ,o foolish and unwise6 ,yea1 would you not account yourselves mad1 to forsake the fountain of living waters1 and dig broken cisterns to yourselves8 ,o of how great moment were this to humble yourselves to-day6 ,this day ye are called to mourning and afflicting your souls4 ,now1 ,i know not a more suitable exercise for a day of humiliation1 or a principle that may more humble and abase your souls1 than the serious and deep consideration of these two1--what ,god is1 and hath been to us1 and what we are1 and have proved to him2 what hath made so many formal humiliations that have provoked him to anger8 ,certainly we do not either seriously think on any of these1 or if one of them1 yet not on both4 ,the most part of you know no more in such a day1 but a name and ceremony of a little abstinence4 ,is this to sanctify a day to the ,lord1--when ye do not so much as the people who bowed down their head for a day1 and spread sackcloth under them8 ,i wonder how ye think to pacify his wrath1 and are not rather afraid of adding fuel and oil to the flame of his indignation4 ,ye come here and sit as in former times1 and what do ye more either here or at home8 ,there is no soul-affliction1 no1 not for a day4 ,the most part of you are no more affected with your sins and his judgments1 than if none of these things were4 ,now1 ,i pray you1 what shall the ,lord say to us1 when he speaks to the ,jews in such terms1 ,isa4 lviii4 #e1--8;,is it such a fast that ,i have chosen1 a day for a man to afflict his soul80 ,and do ye so much as afflict it for a day1 or at all8 ,is this then the fast that he will choose1 to abstain from your breakfast in the morning1 and at night to compensate the want of it1 and no more87#beh7 ,is this an acceptable day to the ,lord8 ,the ,lord upbraids the ,jews1 8,wilt thou call this a fast80 ,and what reason have we to ask you1 is it possible ye think ye do indeed fast to the ,lord8 ,i cannot think that the most part of you dare say1 that ever ye fasted or afflicted your souls4 ,always here is the way1 if we consider it4 ,to spend a day acceptably to the ,lord1 enter into a serious consideration of his ,majesty1 and yourselves4 ,study on these two till ye find your hearts bear the stamp of them1 enlarge your hearts in the thoughts of them4 ,both are infinite1--his goodness and power and mercy1 and your sin and misery1--no end of them4 ,whatever ye find good in ,god1 write up answerably to it1 so much evil and sin in yourselves and the land2 and what evil ye find in yourselves and the land1 write up so much goodness and mercy in his account4 ,all the names of his praise would be so many grounds of your confusion in yourselves1 and would imprint so many notes of reproach and disgrace upon the creature found so contrary to him4 ,this is even the exercise ,god calls us to this day1--to consider his ways to us1 and our ways to him2 how he hath walked1 and how we have walked4 ,because ye lose the sight of these two1 he sends affliction1--because in our prosperity and peace we forget ,god1 and so ourselves2 as ye find this people did1 8when they waxed fat they kicked against him1 and forgat that he was their ,rock40 ,we are so much taken up with our own ease and peace1 that we do not observe him in his dealings2 therefore doth the ,lord trouble our peace1 remove those things we are taken up with1 make a public proclamation of affliction1 and blessed be his name whose end is gracious4 ,he means this1--it is the proclamation of all his judgments1--turn your eyes off your present ease here1 consider what ,i am1 and what yourselves are4 ,no nation so soon buries the memory of his mercies1 ,o how soon are they drowned in oblivion6 ,and we forget our own provocations as suddenly4 ,therefore must he write our iniquities upon a rod1 that we may read them in great letters2 and he writes his former goodness in the change of his dispensations1 when his way to us changes1 that we may know what is past4 ,this is the great design that ,god hath in the world1--to declare himself and his own name1 that it may be wondered and admired at by men1 and this cannot be but by our ruin1 abasing us in the dust4 ,he therefore uses to stain the pride of all glory1 that his alone may appear without spot4 ,this is then the great controversy of ,god with men and nations in all generations4 ,they will not see him alone exalted1 and will not bow before him1 and see their own vileness4 ,why doth he overturn kingdoms and thrones8 ,why doth he shake nations so often8 ,here it is2 ,god's controversy will never cease1 till all men acknowledge him in his highness and holiness1 as the sole fountain of all life1 and find themselves vile1 less than nothing1 nay1 worse than nothing1 and emptiness4 ,if ye would then have ,god at peace with the land and yourselves1 here is the compendious way1--set him up a throne of eminency in your hearts1 and put yourselves in the dust1 take with your own guiltiness and naughtiness1 and impossibility to help yourselves in yourselves4 ,hold these two still in your eyes1 that he may be alone exalted4 ,look how unequal a match1 ver4 #d1 #e1 8,he is the ,rock10 a rock indeed6 ,if we speak of strength1 lo6 he is strong2 if of stability1 he is the ,lord1 and changes not1 8the ,ancient of days40 ,hast not thou heard and considered this1 that the ,almighty faints not1 and wearies not8 ,he holds forth himself in such a name to his people1 a ready1 all-sufficient1 perpetual1 and enduring refuge to all that trust in him1 and fly unto him as a rock higher than they4 ,and this is the foundation that the church is builded on1 against which the gates of hell shall not prevail4 ,god's omnipotency is for defence1 his eternity1 faithfulness1 and unchangeableness to make that sure4 ,his mercy and goodness makes a hole in that rock to enter in1 a ready access for poor shipwrecked and broken men1 who have no other refuge4 ,this is our rock1 on which the church is builded1 ,jesus ,christ1 #a ,cor4 x4 #d42 ,matt4 xvi4 #ah4 ,were ,god inaccessible in himself1 an impregnable rock1 how would sinners overcome him1 and enter in to him to be saved from wrath8 ,nay but ,jesus ,christ hath made a plain way and path1 out of the waves of sin and misery1 into this rock higher than we2 and so the poor soul that is lost in its own eyes1 and sees no refuge1 is forced to quit the broken ship of created confidence1 for fear of perishing4 ,here doth it find a door in this rock to enter4 ,and there is water to drink of1 8a fountain of living waters0 comes out of it1 and that is ,christ4 ,now1 all these names of his praise rub so many marks of shame on his people4 ,o how sad is the secret reproof and expostulation contained in this commendation of ,god6 ,he hath been a rock to us1 our refuge that we fled unto1 and found sure2 for as1 in our straits1 we mounted upon his power and were supported1 when 8the floods lifted up their waves10 yet have we left our rock1 gone out from our strength4 ,he offers himself a rock unto us1 his fulness and all-sufficiency for us1 and yet we leave the fountain of living waters1 and dig broken cisterns1 had rather choose our own broken ships in which to toss up and down4 ,he abides for ever the same2 though we change1 he changes not4 ,how may it reprove our backslidings1 that we depart from our rock6 ,and where shall we find a refuge in the day of indignation8 ,is there any created mountain1 but some floods of the time will cover8 ,therefore it is folly and madness to forsake this rock that is still above the floods2 8he is mightier than the noise of many waters40 ,it may reprove our unbelief1--we change our faith according to his dispensation1 our faith ebbs and flows as the tide of his providence1 and thus we are as sticks floating in the water1 tossed up and down4 ,but would ye be established as mount ,sion8 ,would ye be unmoveable in the midst of great waters1 that they shall not come near unto you8 ,then1 by all means get upon this rock1 that abides unmoved in the midst of the waves4 ,though they should beat upon it1 and the wind blow1 yet it is proof of all tempests4 ,all things might be driven up and down about you with the ,lord's dispensation1 but ye should abide the same1 and might look round about you on the troubled sea of men's minds1 of lands and estates4 ,if you come here1 ye may make shipwreck1 but ye shall not drown2 though ye lose the creature's comfort and defence1 yet ye are on your rock1 which is established before the rocks and mountains4 ,you may be sure of salvation4 ,he that made the rocks and winds and seas1 is your rock4 8,his work is perfect40 ,as he doth not trouble himself when all is troubled about him1 so he keeps him also in perfect peace1 whose mind is stayed on him2 so also what he doth among men1 though it cannot pass without man's censure1 yet it is in itself perfect1 complete1 without spot or defect4 ,what is the subject of all men's questions1 doubts1 complaints1 censures1 expostulations1 and such like1 of which the world is full8 ,it is some one work of ,god or other2 there is no work of his providence1 but some man finds a fault in it1 and would be at the mending of it4 ,neque ,deus cum pluit1 omnibus placet37#bei7 if he give rain1 he displeases many2 if he withhold it again1 we are as little pleased4 ,the reason of all this misconstruction is1 we look on his work by parcels17#bfj7 and take it not whole and entire4 ,viewed so1 it is perfect1 and cannot be made better4 8,his works are perfect10 in relation to the beginning and original of them1 his own everlasting purpose4 ,men often bring forth works by guess1 by their purpose1 so no wonder it answer not their desire4 ,but 8known to him are all his works from the beginning10 and so he doth nothing in time1 but what was his everlasting pleasure4 ,often we purpose well1 and resolve perfectly1 but our practice is a cripple1 execution of it is maimed and imperfect4 ,but all his works are carved out1 and done just as he designed them1 without the least alteration2 and1 if it had not been well1 would he have thought on it so1 and resolved it beforehand8 ,his works are perfect1 in relation to the end to which he appointed them4 ,it may be it is not perfect in itself3 a blind eye is not so perfect as a seeing eye2 nay1 but in relation to the glory of his name1 who hath a purpose to declare his power by restoring that sight1 it is as perfect4 ,and in this sense1 all the imperfection of the creatures and creation1 all of them are perfect works1 for they accomplish the end wherefore they were sent2 and so the night declares his name1 and utters a speech as well as the day1 the winter as the summer1 the wilderness as the fruitful field4 ,for what is the perfection of the creature1 but in as far as it accomplishes his purpose and end1 as the maker of it serves himself with it8 ,and therefore all his work is perfect1 for it is all framed in wisdom to his own ends1 in number1 measure1 and weight2 it is so exactly agreeing to that1 that you could not imagine it better4 ,again1 his work is perfect1 if we take it altogether1 and do not cut it in parcels1 and look on it so4 ,is there any workmanship beautiful1 if ye look upon it in the doing8 ,while the timber lies in one part1 and the stones in another1 is that a perfect building8 ,when ye see one arm here1 another there1 and a leg scattered beside them1 hath that image any comeliness8 ,certainly no2 but look upon these united1 and then they are perfect4 ,letters and syllables make no sense1 till ye conjoin them in words1 and words in sentences4 ,even so is it here2 if ye look on the day alone1 the light of it being perpetual would weary us1 the night alone would be more so2 but the interchange of them is pleasant1--day and night together make a distinct language of ,god's praise4 ,so ,god hath set prosperity and adversity the one over against the other4 ,one of them1 it may be1 seems imperfect2 nay1 but it is a perfect work that is made up of both4 ,spots in the face commend the beauty of the rest of it4 ,if ye would then look upon ,god's work aright1 look on it in the sanctuary's light1 and ye shall say1 8,he hath done all well40 ,join the end with the beginning1 and behold they agree very well4 ,many things among us seem out of order1 many things uncomplete1 ,the reformation of ,england1 how great obstruction was in the way of it8 ,is that now a perfect work8 ,yes1 certainly2 for if we knew his end and purpose1 it is very well1 and could not be bettered by the art of all men2 8his thoughts are far above our thoughts40 ,the prosperous and uninterrupted success of that party in ,england1 is it a perfect work8 ,yes1 certainly2 for if ye could behold their end1 ye would say so2 8they are set in slippery places1 their foot shall slide in due time407#bfa7 ,entertain this thought in your heart1 that he hath done all well4 ,let not your secret thoughts so much as call them in question4 ,if once ye question1 ye will quickly censure them4 ,hold this persuasion1 that nothing can be better than what he doth1 nothing can be added1 and nothing diminished from them1 he doth all in number1 weight1 and measure4 ,it is so exactly correspondent to his purpose and design1 as if it were weighed out1 and measured out for that end4 ,let this secretly reprove your hearts4 ,the perfection of his works stains our works4 ,o how imperfect are they6 ,and which is worse1 how impudent and bold are we to censure his1 and absolve our own8 ,if he have a hand in our work1 these imperfect works are perfect in regard of him4 ,as we have a hand in his perfect works1 his perfect works are imperfect in regard of us4 ,sermon ,,ii4 ,deut4 xxxii4 #d1 #e4--8;,he is the ,rock1 his work is perfect1 for all his ways are judgment1 a ,god of truth1 and without iniquity1 just and right is he4 ,they have corrupted themselves1 their spot is not the spot of his children10 c4 ,there are none can behold their own vileness as it is1 but in the sight of ,god's glorious holiness4 ,sin is darkness1 and neither sees itself1 nor any thing else1 therefore must his light shine to discover this darkness4 ,if we abide within ourselves1 and men like ourselves1 we cannot wisely judge ourselves1 our dim sparkle will not make all the imperfections and spots appear4 ,but1 if men would come forth into the presence of his ,majesty1 who turns darkness into light1 and before whom hell is naked1--,o how base and vile would they appear in their own eyes6 ,is it any wonder that the multitude of you see not yourselves1 when holy ,isaiah and ,job had this lesson to learn8 ,isaiah gets a discovery of his own uncleanness in the sight of ,god's glorious holiness1 7chap4 vi4 #e17 which ,i think made all his former light darkness4 ,he cries out 8unclean10 as if he had never known it before1 and so ,job1 8,since ,i saw thee ,i abhorred myself in dust and ashes40 ,ye hear much of him1 and it doth not abase you1 but if ye saw him1 ye would not abide yourselves2 ye would prefer the dust you tread on to yourselves4 ,ye who know most1 there is a mystery of iniquity in your hearts1 that is not yet discerned1 ye are but yet on the coast of that bottomless sea of abomination and vileness4 ,among all the aggravations of sin1 nothing doth so demonstrate the folly1 yea1 the madness of it1 as the perfection1 goodness1 and absolute unspottedness of ,god4 ,it is this that takes away all pretence of excuse1 and leaves the same nothing--no place in which to hide its confusion and nakedness and shame4 ,and therefore it is that ,moses1 when he would convince this people of their ways1 and make them inexcusable1 draws the parallel of ,god's ways and their ways1 declares what ,god is1 how absolutely perfect in himself1 and in his works1 who had given no cause of provocation to them to depart from him1 and then1 how odious must their departing be6 ,when both are painted on a board before their eyes it makes sin become exceedingly sinful4 ,when the ,lord would pierce the hearts of his people1 and engrave a challenge with the point of a diamond1 he useth this as his pen1--8,have ,i been a wilderness unto ,israel8 a land of darkness8 ,why say my people1 ,we are lords1 we will come no more to thee80 ,jer4 ii4 #ca4 8,what iniquity have your fathers found in me1 that they are gone far from me1 and have walked after vanity80 ,jer4 ii4 #e4 ,there are two things in sin that exceedingly abuse the creature1--the iniquity of it1 and the folly and madness of it4 ,it is contrary to all equity and reason to depart from him that hath made us1 and given us a law1 to whom we are by so many obligations tied1 but what is the folly and madness of it1 to depart from the fountain of living waters1 and dig broken cisterns that can hold none8 verse #ac4 ,this is a thing that the heavens may be astonished at1 and1 if the earth had sense to understand such a thing1 the whole fabric of it would tremble for horror at such madness and folly of reasonable souls and this evil hath two evils in it1--we forsake life and love death1 go from him and choose vanity4 ,it is great iniquity to depart without an offence on his part4 ,he may appeal to all our consciences1 and let them sit down and examine his way most narrowly1--8,what iniquity have ye found in me8 ,what cause have ye to leave me60 ,but when withal he is a living fountain1 he is our glory1 he is a fruitful land1 a land of light1 our ornament and attire1 in a word1 our life and our consolation1 our happiness and our beauty2 what word shall be found to express the extreme madness of men to depart from such an one1 and change their glory into that which doth not profit8 ,if either he were not a fountain of living waters1 or if there were any fountain beside1 that could yield water to satisfy the insatiable desires of men1 it were more excusable1 but what shadow shall be found to cover such an iniquity that is both infinite sin1 and incompatable loss8 ,it is the scripture's style given to natural men1 8fools and simple40 ,all sin hath folly in it1 but the people of ,god's departing from him hath extremity of folly in it1 beside iniquity1 because they do embrace a dunghill instead of a throne1 they make the maddest exchange that can be imagined1 glory for shame1 life for death1--at least1 consolation and peace1 for vanity and vexation and anguish of spirit4 ,if ye would be duly affected with the sight of your own evils1 look upon them in this consideration1 and1 in the view of ,god1 your large portion1 ye will be forced to confess yourselves beasts in his sight1 ,psal4 lxxiii4 #bb4 ,oh6 that men would consider how good and blessed the ,lord is1 how he is alone1 and nothing beside him in heaven and earth1--all broken cisterns1 all dung and unprofitable1 all vanity and vexation1--he only self-sufficient1 all others insufficient1 and therefore a proportioned good for our necessity and desires1 and ,i am sure ye would be constrained to cry out with ,david1 8,whom have ,i in heaven but thee1 or in the earth beside thee8 ,it is good for me to draw near to ,god40 ,ye would look on drawing near1 and walking with him1 and before him1 not only as the most reasonable thing1 but the best thing1 most beautiful for you1 most profitable for you1 and all other ways would be looked on as the ways of death4 8,his work is perfect40 ,the ,lord looked1 and behold all was good that was made4 ,so it was at first4 ,the fabric of this world was an exquisite and perfect work1 a suitable demonstration of his infinite wisdom1 wonderful in all the parts of it1 and in the unity and harmony of the whole4 ,but so also his work of providence is perfect4 ,divine wisdom hath framed and contrived all1 and it cannot be better4 ,if anything seem imperfect in itself1 yet it is perfect in relation to his glorious ends he directs it unto4 ,and so would we look on all the works among us4 ,if anything seemed a spot and disgrace of the creation1 certainly the sin of men and angels1--nay1 but even that is so ordered by his holy sovereignty1 that in relation to his majesty1 it may be called a perfect work4 ,if ye do but consider what a glorious high throne he hath erected to himself for justice and judgment to be the habitation of it1 and mercy and truth to go before it upon the ruins of defaced man1 what a theatre of justice he hath erected upon the angels fall1 ye would call it as perfect a work as is in the world4 ,his work is one in the world1 subordinate to one great design of manifesting his own glorious justice and mercy1 omnipotency and wisdom4 ,now what do ye see of it but parcels8 ,though ye comprehend all your time in one thought1 yet certainly ye cannot judge it aright1 for it is but one work that all the several buildings and castings down1 all the several dispensations of his providence1 from the beginning to the end1 make up1 and when we think upon these disjoined1 limit our consideration within the bounds of our own time1 can we rightly apprehend it8 ,nay1 which is worse1 we use to have no more within the compass of our thought1 but some present thing1 and how much more do we err then8 ,what beauty1 what perfection can such a small part have8 ,but it is present to him1 who beholds with a glance all these parts4 ,though succeeding in many generations1 he sees it altogether1 joins the end with the beginning1 sees the first mould1 the first foundation stone1 and the last completing1 all flowing from himself1 and returning thither1 and ending in himself4 ,he hath made an interchange in nature1 which might teach us--the night alone hath no beauty4 ,nay1 but it beautifies the day4 ,your darkest hours and tempests1 public and personal1 are they perfect works8 ,yes1 certainly1 if ye compound them with your sunshines and calms4 ,several colours make pictures beautiful1--the one is as needful as the other1 and if ye did consider your profit more than your honour and pleasure1 ye would say so4 ,he doth not model his works according to our fancy to please us1 but our good to profit us1 and he is wiser than we1 and so then it is the most perfect work in itself1 that possibly displeaseth us most4 ,therefore ye would judge of his dealing by another rule than your own satisfaction1 for please you and perish you4 ,if he spared the rod1 he should hate us indeed1 fond love is real hatred4 ,christians1 if ye would judge his works by his word1 and not by your sense1--by your well1 and not by your will1 certainly we would say1 as the men did of ,christ1 8,he hath done all well40 ,the world would discover to you a perfection1 even in imperfection1 a perfection in infirmities1 that ye should not only rejoice in them1 but glory in them4 8,most gladly therefore will ,i glory10 c4 saith ,paul4 ,are infirmities a perfect work8 ,or is the suffering of ,paul1 to be buffetted and tempted1 a perfect work8 ,what comfort is in it8 ,yes1 much4 ,infirmities alone are infirmities indeed1 nay but infirmities in me1 and strength in ,jesus1 weakness in me1 and strength dwelling in me1--these make up one perfect work that could as little want the infirmities as the strength4 ,the glory of ,god1 and our well and consolation1 require the one1 as well as the other1 they could not be complete without any of them4 ,what do ye think of the times now8 ,are ,england's apostacy1 and ,ireland's desolation17#bfb7 perfect works8 ,that great work of reformation1 that seemed to be above our shoulders1 is now razed to the ground1 and the very foundations removed8 ,is deformation a perfect work8 ,certainly1 if we look on these things in the scripture's light1 and consider them in relation to him who is the chief builder1 and doth in heaven and earth what he pleaseth1 that deformation is a perfect work1 though not a perfect reformation4 ,though we could not inform you of the perfection of it1 yet the general might silence us2 all this shall be no miss1 no mar in the end4 ,his work1 at the end of accounts1 shall appear so complete1 as if it had never had interruption4 ,he is wise1 and knows what he doth1 if this were not for his glory and his people's good1 certainly it should not be4 ,was not the people wandering in the wilderness forty years a most strange work--a longer interruption of the expected and begun voyage out of ,egypt8 ,what human reason would have styled this work with perfection8 ,did they not often murmur against it8 ,yet ,moses calls this a perfect work also4 ,what if the ,lord be digging the ground deeper in ,england1 that the foundation may be the surer8 ,what if he be on a work of judgment1 filling the cup of many deluded blasphemers1 that he may have another cup of wrath prepared8 ,what if this be his great purpose1 to execute vengeance upon a profane generation1 that will not abide the very name and form of godliness1 by those who pretend to the name of it as their honour8 ,what if the ,lord hath defaced all that this kingdom was instrumental in building up in ,england1 that he alone may have the glory in a second temple more glorious87#bfc7 ,many things there may be in his mind1 and 8he is in one mind1 and who can turn him8 and what his soul desireth1 even that he doth1 and this may be enough to satisfy us1 he sees and knows all his works from the beginning40 ,and without all controversy he hath provided it so1 that the reproach of his name shall be made up with7#bfd7 the more shining of his glory1 and the afflictions of his people shall be compensed with songs of deliverance4 ,may ye not give him so much credit1 as ye would give to a skilful man in his own trade8 ,ye know it is his name1 8excellent in counsel1 and wonderful in working40 ,then take his work1 expound it according to his word1 and not your apprehension4 ,it may be his work appears not excellent1 nay1 but if ye knew his counsel1 ye would think it so4 ,his wonderful counsel makes all his works excellent1 and therefore do not take upon you to judge his works unless ye could wade the depth of his counsels1 else ye declare yourselves to be both ignorant and presumptuous4 8,there is a time to build1 and a time to cast down1 a time for every thing10 saith the wise man4 ,now1 ,i say1 he knows the time and season1 he does every thing in his time4 ,if ye come by a workman that is casting down a house that in your appearance seems good1 would ye condemn him presently8 ,no1 but stay till ye see what he will do next1 wait till the due time1 and when ye see a better piece of workmanship on that ground1 ye shall absolve him4 ,though ,god often change his work1 do not think he changes his counsel and purposes as men do1 no1 8he is in one mind1 and who can turn him80 ,therefore he had that change in his mind when he made the work1 when he erected such a throne1 he had this in his mind to cast it down within such a space1 and so his change--his throwing down--is as perfect in his mind1 as his building up4 ,ye have large and big apprehensions of temporal kingdoms and crowns of government1 and such like1 as if they were great1 yea1 only things1 but they are not so to him4 ,all this world and its standing1 all the kingdoms and their affairs are not his great work and business4 ,he hath a great work1 the bringing of many sons to glory1 and the completing of ,jesus ,christ2 building of that glorious mystical building1 the holy temple made up of living stones1 of which ,christ is the foundation1 and chief corner-stone both1 and it is this that he attends to most4 ,other works among men1 though they have more noise1 they are less concerned4 ,all these are but in the by1 and subservient to his great design1 and like the scaffolds of a building1 that are1 it may be1 sometimes very needful4 ,nay1 but when the building is completed1 he shall remove all these1 he hath no more use of them3 kings shall be thy nurse fathers1 kings shall bow to thee4 ,he is not much concerned in government nor in governors1 but for his little flock's sake1 and if these were gathered1 all these shall have an end1 and the flock alone abide for ever4 8,and all his ways are judgment40 ,this is to the same purpose1--his ways and his works are one4 ,and this is the perfection of his work1 that it is all right and equal2 whether they be in justice or mercy1 they are all righteous and holy1 no iniquity in them1 his ways are straight and equal1 exact as if they were measured by an exact even rule1 but because we make application of a crooked rule to them1 we do imagine that they are crooked1 as the blind man judges no light to be1 because he sees it not4 ,how may the ,lord contend and plead with us1 as with that people1 ,ezek4 xviii4 #be4 ,is it possible that any can challenge him and clear themselves1 who will be justified of all when he is judged1 and before whom no flesh can be justified8 ,and yet1 behold the iniquity of men's hearts4 ,there is a secret reflection of our spirits upon his ,majesty1 as if his ways were not equal1 whenever we repine against them1 and when we do not take with our iniquity1 and stop our mouths with dust4 ,behold1 the ,lord will assert his own ways1 and plead with all flesh this controversy1 that all his proceedings are full of equity4 ,he walks according to a rule1 though he be not tied to a rule4 ,he walks according to the rules of wisdom1 justice1 and mercy1 though his illimited sovereignty might be a sufficient ground of clearing of all his proceedings4 ,but we walk not according to a rule1 though we be bound to a rule1 and a rule full of equity4 ,here is the equity and justice of his ways1 the gospel holds it forth in a twofold consideration4 ,first1 ,if any man turn from his iniquity1 and flee unto my ,son as the city of refuge1 he shall live1 he hath eternal life1 iniquity shall not be his ruin1 although he hath done iniquity4 ,o 8who is a ,god like unto thee1 that pardoneth iniquity60 ,is not this complete mercy8 ,whatever iniquity hath been1 aggravate it as ye can1 though it could have ruined a world yet it could not have ruined thee that turnest in to ,jesus ,christ from iniquity4 ,what exception can all the world have against this1 or his walking according to it8 ,and on the other hand1 whosoever continueth in sin1 though he appear to himself and others never so righteous1 if he entertain and love any known sin1 and will not part with it for ,jesus ,christ1 shall not he die in his iniquity8 ,is there any iniquity in this1 that he receive the wages of his works--his reward that he eat of the fruit of his own ways1 and drink of his own devices8 ,but how many hearts censure this way as a rigid and strict severe dealing6 ,the multitude think it cruelty to condemn any christened soul--to put so many in hell4 ,the civil man will think it is too hard measure that he should be ranked in hell with the profane4 ,but certainly1 all mouths shall be stopped one day1 and he shall be justified when he judges4 ,ye that will not justify him in his sayings1 and set to your seal to the truth of the word1 you shall be constrained to justify him1 when he executes that sentence4 ,ye shall precipitate your own sentence1 and rather wonder at his clemency in suffering you so long4 ,this way of the ,lord is equal and right in itself1 but it is not so to every one4 ,the just man shall walk in it and not stumble2 as in an even way1 nothing shall offend him1 ,hosea xiv4 last verse4 ,yet for as equal and straight as it is1 many other transgressors shall fall therein2 they stumble even in the noon-day and highway1 where no offence is4 ,it is true1 often his own people stumble in it1 as ,david1 ,psal4 lxxiii1 and xciv4 ,david's foot was slipping1 yet a secret hold was by mercy4 ,it often requires a wise and prudent man to understand it1 because his footsteps are in the deep waters2 ,psal4 lxxxvii4 #ai4 ,his way is in the depths of the sea1 his paths in great waters1 so that men must wait till the ,lord expound his own ways1 till he come out of the waters1 and make them a dry plain4 ,and this is our advantage2 the word says1 8,he is near thee1 in thy mouth1 and neither above1 nor beneath in the depths1 that thou needest neither descend nor ascend to know it10 ,deut4 xxx4 #aa-ad4 ,but his way is in the depths1 and his footsteps are not known1 so that we ought to hold us by the word till he expound his work4 ,his word will teach us our duty1 and we may commit unto him his own way2 the word is a commentary to expound his ways4 ,david lost the sight of ,god's footsteps and was like to wander1 till he came to the sanctuary1 and this shined as a candle in a dark place2 he learned there to know the unknown footsteps and to follow them4 ,by all means embrace the word1 and be satisfied with it1 when ye do not comprehend his work2 it teaches as much in general1 as may put us to quietness2 all his ways are judgment1 just and true in all his ways is the ,king of saints4 ,if ,i do not comprehend how it is1--no wonder1 for he makes darkness his covering1 he spreads over his most curious engines and pieces of workmanship a vail of darkness for a season2 and 8who can behold him when he hides himself80 says ,job2 and though he withdraw the covering1 yet what am ,i8 8,who can by searching find out ,god80 ,if ,i shall examine his way1 what rule shall ,i take to try it by8 ,if ,i measure by my shallow capacity1 or by my crooked way1 shall ,i have any just account of it8 ,will my arm measure the heavens as his doth8 ,if ,i examine it1 or try it by himself1 he is high as heaven and unsearchable4 ,therefore it becomes us to hearken to his word1 and believe its sentence of his work1 when reason cannot comprehend it4 ,one thing1 if it were deeply engraven on our hearts1 would be a principle1 of settling our spirits1 in all the mysteries and riddles of providence1--the knowledge and faith of his sovereignty1 of his highness1 and of his wisdom4 ,should he give account of his matters to us8 ,he is wise and knows his works2 but is he bound to make us know them8 ,his ways are above our thoughts and ways1 as heaven is above the earth1 ,isa4 lv4 ,and therefore1 ,o grasshopper in the earth1 that dwelleth in tabernacles of clay1 do not presume to model his ways according to thy conceptions4 ,one thing is certain1--this is enough for faith1 8all his ways are mercy and truth to those that keep his covenant and his testimonies10 ,psal4 xxv4 #aj4 ,and there is no way or path of ,god so far above our reach1 and unsearchable1 as his mercy in pardoning sin2 and this is only the satisfying answer to all your objections and scruples4 ,in these ye do but vent your own thoughts3 but says the ,lord1 my thoughts are above your thoughts1 as heaven above earth4 ,ye but speak of your own ways1 but my ways are far above yours1 they are not measured by your iniquity2 and therefore1 ,david subjoins1 ,psal4 xxv4 ver4 #aa1 8,pardon my iniquity1 for it is great40 ,sermon ,,iii4 ,deut4 xxxii4 #d1 #e4--8;,he is the rock1 his work is perfect4 ,for all his ways are judgment4 ,a ,god of truth1 and without iniquity1 just and right is he4 ,they have corrupted themselves1 their spot is not the spot of his children4 ,they are a perverse and crooked generation40 8,all his ways are judgment10 both the ways of his commandments and the ways of his providence1 both his word which he hath given as a lantern to men's paths1 and his works among men4 ,and this were the blessedness of men1 to be found walking in his ways1 and waiting on him in his ways1 having respect to all his commandments1 and respect to himself in all his works4 ,we all know in general that he doth all well1 and that all his commandments are holy and just4 ,nay1 but our practice and affections belie our knowledge2 and for the most part1 we stand cross in our humours1 and affections1 and conversation1 both to his word and providence1 and this is our misery4 8,great peace have they that love thy law40 ,what peace then can keep that heart and mind that is daily at variance with his statutes and judgments1 when the heart would wish such a command were not1 when it is an eyesore to look upon it8 8,blessed are the meek40 8,it is good for a man1 both quietly to wait1 and hope1 and keep silence40 ,how then must that spirit be miserable1 that stands cross unto ,god's dispensations1 and would limit the ,holy ,one6 ,do not our hearts often say1 8,i do well to be angry1 why is it thus with me80 ,but1 8who hath hardened himself against him and prospered80 ,his counsel must stand2 and you may vex yourself1 and disquiet your soul in the mean time1 by impatience1 but you cannot by your thought add one cubit to your stature4 ,you may make your case worse than providence hath made it1 but you cannot make it better by so doing1 so that at length you must bow to him or be broken4 ,oh then that this were engraven on our hearts with the point of a diamond6 8,all his ways are judgment20 that ye might be overcome with the equity of his command and dispensation1 and your heart and tongue might not move against them4 ,it was enough of old with the saints1 8,it is the ,lord1 let him do what seems good in his eyes40 ,god's sovereignty alone pondered1 may stop our mouth2 but1 if ye withal consider1 it is perfect equity that rules all1 it is divine wisdom that is the square of his works2 then how ought we to stoop cheerfully unto them6 ,one thing1 ye would remember1 his ways and paths are judgment1 and if you judge aright of him1 ye must judge his way and not his single footsteps4 ,ye will not discern equity and judgment in one step or two2 but consider his way1 join adversity with prosperity1 humbling with exalting2 take along the thread of his providence1 and one part shall help you to understand another4 ,there is reason in all1 but the reason is not visible to us in so small parts of his way and work4 8,a ,god of truth40 ,strange it is that his majesty is pleased to clothe himself with so many titles and names for us4 ,he considers what our necessity is1 and accordingly expresses his own name4 ,i think nothing doth more hold forth the unbelief of men1 and atheism of our hearts1 than the many several titles that ,god takes in scripture4 ,there is a necessity of a multitude of them1 to make us take up ,god2 because we staying upon a general notion of ,god1 rather frame in our imaginations an idol than the true ,god4 ,as there is nothing doth more lively represent the unbelief of our hearts1 than the multitude of promises2 men that consider such frequent repetitions of one thing in scripture1 so many divers expressions of one ,god1 may retire into their own hearts1 and find the cause of it1 even the necessity of it4 ,but while we look so slightly on these1 we must judge it superfluous and vain4 ,needed there any more to be said1 but1 8,i am your ,god1 ,i am ,god10 if our spirits were not so far degenerated unto atheism and unbelief8 ,certainly that word ,jehovah holds forth more to angels than all the inculcated names and titles of ,god to us1 because we are dull and slow of heart4 ,therefore wonder at these two when ye read the scriptures1 ,god's condescendency to us1 and our atheism and unbelief of him3 they are both mysteries1 and exceeding broad4 ,there is not a name of ,god1 but it gives us a name1 and that of reproach and dishonour1 so that for every one1 some evil may be written down4 ,and it is to this purpose ,moses draws them out in length1 that in the glass of his glorious name1 the people might behold their own ugly face4 ,this name is clear1 8he is a ,god of truth10 not only a true ,god1 but truth itself3 to note his excellency and eminency in it4 ,it is ,christ's name1 8,i am the truth10 the substantial truth1 in whom all the promises are truth1 8are yea and amen40 ,his truth is his faithfulness in performing his promises1 and doing what his mouth hath spoken3 and this is established 8in the very heavens10 ,psal4 lxxxix4 #b4 ,his everlasting purpose is in heaven where he dwells2 and if any man can ascend up to heaven1 if any creature can break through the clouds1 then may his truth be shaken4 ,his word comes down among men2 nay1 but the foundation of it is in heaven1 and there is his purpose established2 and therefore1 there is nothing done in time can impair or hinder it4 ,ye think this world very sure1 the earth hangs unmoveable1 though it hang upon nothing4 ,all the tumults1 confusions1 and reels which have been in the world have never moved it to the one side4 ,heaven goeth about in one tenour perpetually1 keeping still the same distance4 ,nay1 but his truth is more established than so4 ,heaven and earth depend but upon a word of command1 he hath said1 8,let it be so10 and so it is4 ,nay1 but his word is more established4 ,of it saith ,christ1 one jot or tittle of it cannot fail1 though heaven and earth should fail4 ,he may change his commands as he pleases1 but he may not change his promise1 this puts an obligation on him1 as he is faithful and true1 to perform it1 and when an oath is superadded1 ,o how immutable are these two6--when he promises in his truth and swears in his holiness4 ,is there any power in heaven and earth can break that double cord8 ,matth4 v4 #ah1 ,heb4 vi4 #ah4 ,there is no name of ,god but it is comfortable to some1 and as terrible to others4 ,what comfort is it to a godly man that trusts in his word1 he is a ,god of truth6 ,an honest man's word is much1 his oath is more4 ,what shall his word be who is a ,god of truth8 ,though all men should be liars1 yet ,god is true4 ,ye who have ventured your souls on his word1 ye have an unspeakable advantage1 his truth endures for ever1 and it is established in the heavens1 the ground of it is without beginning1 the end of it without end4 ,ye are more sure than the frame of heaven and earth1 for all these shall wax old as a garment4 ,we speak of a naked word of truth1 indeed it is no naked word that is ,god's word4 ,his works of providence1 and his dispensation to you1 is a naked and bare foundation1 nay1 a sandy foundation1 and ye who lean so much to them1 is it any wonder ye so often shake and waver8 ,all other grounds beside the word are uncertain1 unstable1 this only endures for ever4 ,the creature's goodness and perfection is but as the grass1 and the flower of the field4 ,venture not much on your dispositions and frames1 thou knowest not what a day may bring forth1 but his truth is to all generations1 and it is well tried as gold seven times1--all generations have tried it and found it better than pure gold4 ,his dispensations are arbitrary--no rule to you4 ,he loveth to declare his sovereignty here and to expatiate in the creature's sight beyond its conceiving1 but he hath limited himself in his word and come down to us1 and laid bonds on himself4 ,will he then untie them for us8 ,give him liberty where he loves it1 take him bound where be binds himself4 ,how may ,god expostulate with this generation1 as those of little faith8 8,how long shall ,i be with you80 saith ,christ4 ,how long will ,christians tempt the ,lord in seeking signs1 and will not rest upon his only word and promises8 8,o adulterous generation1 how long shall ,i be with you and ye will not believe80 ,is it not righteousness in him1 either to give you no sign at all1 or to give you a sign darker than the thing itself1 as he did to the ,pharisees8 ,ye will give credit to a man's word1 and will ye not believe ,god's8 ,an honest man will get more trust of us1 than the true and living ,god6 ,shall he not be offended with this8 ,we declare it unto you1 that he is truth itself1 and will not fail in his promise1 let that be your castle and refuge to enter into4 ,mercy and truth are two sweet companions to go along with you in your pilgrimage4 ,david prayed for them ,psal4 lxi4 #g4 8,o prepare thy mercy and truth to preserve me40 ,who will not be safe within these everlasting arms8 ,what power can break through them8 ,and this he promised to himself1 7,psal4 lvii4 #c47 ,god shall send them out4 ,mercy made so many precious promises1 and truth keeps them4 ,mercy is the fountain and source of all our consolation1 and truth and faithfulness convey it to us1 and keep it for us4 ,it is these two that go before his face when he sits on a throne of majesty1 and makes himself accessible to sinners 7,psalm lxxxix4 #ad17 and so they are the pathway he walks in towards those who seek him1 ,psalm xxv4 #aj4 ,but this sweet and precious name1 that is as ointment poured forth to those who love him1 how doth it smell of death to those who walk contrary to him8 8,he is a ,god of truth0 to execute his threatenings on those who despise his commands1 and though ye flatter yourselves in your own eyes1 and cry1 8,peace1 peace10 even though ye walk in the imagination of your own heart1 yet certainly 8he is a ,god of truth40 ,i pray you read that sad and weighty word1 that will be like a millstone about many men's necks to sink them in hell1 ,deut4 xxix4 #bj1 #ba1 ye who 8add drunkenness to thirst10 whose rule of walking is your own lust1 and whatsoever pleaseth you1 without respect of his commands1 and yet flatter yourselves with a dream of peace1 know this for a truth1 8the ,lord will not spare thee1 he that made thee will not have mercy on thee4 ,his jealousy will smoke against thee1 and all the curses written in this book shall be upon thee1 and thy name shall be blotted out from under heaven40 ,it was unbelief of ,god's threatening that first ruined man1 it is this still that keeps so many from the remedy1 and makes their misery irrecoverable4 ,the serpent brought them to this question1 8,hath ,god said ye shall die40 ,and then presently the question entertained becometh a conclusion1 ,ye shall not surely die4 ,thus ye see how the liar1 from the beginning1 was contrary to the ,god of truth1 and he murdered us by lying of that ,god of truth1 and it is the same that shuts out all hope of remedy4 ,ye do not as yet believe and consider that curse that was pronounced against ,adam1 but is now also inflicted upon us1 therefore1 there is no solid belief can be of the promises of the gospel1 and ye who think ye believe the gospel1 do but indeed fancy it1 except ye have considered the true curse of ,god on all flesh4 ,but if any man have set to his seal that ,god is true in his threatening1 and subscribed unto the law1 then1 ,i beseech you1 add not the unbelief of the gospel unto your former disobedience4 ,he is 8a ,god of truth10 in promises and threatenings4 ,it is strange how untoward and froward we are1--a perverse generation4 ,we do not believe his threatenings1 but fancy we receive his promises1 or else1 believing his threatenings we question his promises4 ,but know this for a truth1 his last word is more weighty1 and the unbelief of it is most dangerous4 ,ye have not kept his commands1 and so the curse is come upon you8 ,do ye believe that8 ,if ye do1 then the gospel speaks unto you1 the ,god of truth hath one word more1 8,he that believes shall be saved10 notwithstanding of all his breaking of the law4 ,if ye do not set your seal to this also1 then ye say he is not a ,god of truth1 ye say he is a liar4 ,and as for you who have committed your souls to him1 as to a faithful keeper1 and acquiesced unto his word of promise for salvation1 think how unsuitable it is for you to distrust him in other lesser things4 ,ye have the promise of this life1 whoever hath the promises of the life to come4 ,therefore do not make him a liar in these4 ,he is 8a ,god of truth10 and will let you want no good thing4 8,say to the righteous1 it shall be well with him1 whatever be40 ,let heaven and earth mix through other1 yet ye may be as mount ,sion unmoved in the midst of many floods1 because of the promises4 8,without iniquity40 ,who doubts of that1 say ye8 ,what needs this be added8 ,who charges him with iniquity or sin8 ,nay1 but stay and consider1 and you shall find great weight in this4 ,it is true1 none dare charge him openly1 or speak in express terms against his holiness1 yet1 if we judge of our own and other's practices and dispositions1 as the ,lord useth to construct of them1 if we resolve our murmurings1 impatience1 self absolutions1 and excuses to hold off convictions1 into plain language1 if we would translate them into a scripture style1 certainly it will be found that the most part of men1 if not all1 use to impute iniquity to ,god1 and accuse him rather than take with accusations laid against themselves4 ,and therefore the ,lord useth to go to law with his people4 ,he who is the judge of the world1 that cannot do unrighteousness1 he who is the potter1 and we all the clay1 yet he so far condescends to us for convincing us1 as sometimes to refer the controversy between him and his people to other creatures1 as ,micah vi4 #b4 ,he calls the mountains and the foundations of the earth to judge between him and his people1 and sometimes he appeals unto their own consciences and is content1 though judge1 to stand and be judged by those who were guilty1 as ver4 #c and ,jer4 ii4 ver4 #e1 and #ca4 ,all this supposes1 that when the ,lord would endeavour to convince them of iniquity1 they did rather recriminate1 and took not with their own faults4 ,this is a truth generally acknowledged by all1 8,he who is the judge of the world doth no iniquity10 but ,o6 that ye considered it1 till the meditation of it were engraven on your spirits1 the seal of ,god's holiness1 that ye might fear before him1 and never call him to account for his matters4 ,who can say1 ,i have purged my heart from iniquity8 ,among men the holiest are defiled with it1 and so are all their actions4 ,but here is one that ye may give him an implicit faith so to speak1 he is 8a ,god of truth10 and can speak no lie1 he does no iniquity1 and cannot do wrong to any man4 ,would there be so much impatience amongst you1 and fretting against his dispensations1 if ye believed this solidly8 ,would ye repine against his holy and just ways1 were it not to charge ,god with iniquity8 ,your murmuring and grudging at his dispensations is with child of blasphemies1 and he who can search the reins sees it1 and constructs so of it4 ,you say by interpretation1 that if ye had the government of your own matters1 or of kingdoms1 ye would order them better than he doth4 ,how difficult a thing is it to persuade men to take with their own iniquity6 ,o how many excuses and pretences1 how many extenuations are used that this conviction may not pierce deeply6 ,but all this speaks so much blasphemy1--that iniquity is in ,god4 ,ye cannot take with your own iniquities1 but ye charge his ,majesty with iniquity4 8,just and right is he40 ,is this any new thing8 ,was it not said already1 that he is 8without uniquity1 and his ways judgment80 ,but1 alas6 how ignorant are we of ,god1 and slow of heart to conceive of him as he is1 therefore is there 8line upon line1 and precept upon precept10 and name upon name1 if it be possible1 that at length we may apprehend ,god as he is4 ,alas6 our knowledge is but ignorance1 our light darkness1 while it is shut up in the corner of our mind1 and shines not into the heart1 and hath no influence on our practice4 ,and the truth is1 the belief of divine truths is almost no more but a not contradicting them1 we do not seriously think of them as either to consent to them1 or deny them4 ,is there any consideration amongst us now of ,god's justice and righteousness1 though it be frequently spoken of8 ,and what advantage shall we have if ye do not consider them8 ,o how hard is it to persuade men's hearts of this1 that ,god is just1 and will by no means acquit the guilty8 ,there are so many delusions drunk in in men's hearts1 contrary to his truth4 8,let no man deceive you10 8be not deceived0 with vain words1 8know ye not10 saith our apostle4 ,these are strange prefaces4 ,would ye not think the point of truth subtile that there needed so much prefacing unto it8 and yet what is it8 ,even that which all men grant1--,god's wrath comes on the children of disobedience1 but1 alas6 few men consider1 but deceive themselves with dreams of escaping it4 ,though men know it1 yet they know it not1 for they walk as if they knew no such thing4 ,always however this is of little moment to affect our spirits now1 yet in the day that ,god shall set your iniquities before your face1 and set his justice also before your eyes4 ,o how sad and serious a thing will it be then6 ,if these two verses were engraven on our hearts1--,god's justice and holiness1 our corruption and vileness1--,i think there would be other thoughts among us than there are4 ,sermon ,,iv4 ,deut4 xxxii4 #e4--8,they have corrupted themselves2 their spot is not the spot of his children2 they are a perverse and crooked generation40 ,we doubt this people would take well with such a description of themselves as ,moses gives4 ,it might seem strange to us1 that ,god should have chosen such a people out of all the nations of the earth1 and they to be so rebellious and perverse1 if our own experience did not teach us how free his choice is1 and how long-suffering he is1 and constant in his choice4 ,his people are called to a conformity with himself1 8,be ye holy1 for ,i am holy10 7,lev4 chap4 xix4 and xx47 and to a deformity and separation from the rest of the world in their conversation1 from whom ,god had separated them in profession and privileges1 ,lev4 xviii4 #bd4 ,but behold what unlikeness there is between ,god and his people4 ,if ye were to paint out to the life a heathen people1 you needed no other image or pattern to copy at but this same description of this people4 ,it is this that makes ,moses in the preface turn to the heavens and earth1 and call them to hear his song1 and ,isaiah begins his preaching thus1 8,hear1 ,o heavens1 and give ear1 ,o earth1 c40 ,a strange thing it must be1 that senseless creatures are called to wonder at4 ,it must surpass all the wonders and prodigies of nature and art4 ,and what is that8 8,i have nourished and brought up children1 and they have rebelled against me10 c4 ,if we consider what this people seemed once to be1 and thought themselves to be1 we may easily know how they corrupted themselves4 ,if ye look on them at one time1 7,exod4 xix4 #h1 ,deut4 v4 #bg17 ye would call them children4 ,there was never a fairer undertaking of obedience than this1 8,all that the ,lord hath spoken we will do10 so that the ,lord commends them for speaking well1 verse #bh1 8,they have well said all that they have spoken10 verse #bi1 8,o that there were such an heart in them60 ,but compare all this people's practice with this profession1 and you shall find it exceeding contrary2 they indeed corrupted themselves1 though they got warning to take heed of it4 8,take ye therefore good heed unto yourselves1 lest ye corrupt yourselves10 ,deut4 iv4 #ae1 #af4 ,but alas1 it was within them that destroyed them2 there was not such a heart in them as to hear and obey1 but they undertake1 being ignorant of their own deceitful hearts1 which were desperately wicked4 ,and therefore1 behold what corruption ensued and followed upon such a professed resolution4 ,they never sooner promised obedience1 but they disobeyed2 they did abominable works1 and did no good1 and this is to corrupt their way1 ,psalm xiv4 #a1 c4 ,we need not instance this longer in this people1 we ourselves are a sufficient proof of it4 ,we may make this song our own1 8we have corrupted ourselves40 ,once we had a fair show of zeal for ,god1 of love and desire of reformation of life1 many solemn undertakings were that we should amend our ways and doings1 but what is the fruit of all8 ,alas1 we have corrupted ourselves more than they4 ,israel promised1 but we vowed and swore to the ,most ,high1 reformation and amendment of life in our conversations and callings4 ,lay this rule to our practices1 and are we not a perverse and crooked generation8 ,oh6 that we were more affected with our corruptions1 and were more sensible of them1 then we could not choose but mourn for our own and the land's departing from ,god4 ,did not every man vow and swear to the most high ,god to endeavour reformation of his life1 even a personal reformation87#bfe7 ,but alas1 where is it8 8,he that is filthy0 is 8filthy still40 ,nay1 which is worse1 the evil man waxeth worse and worse4 ,there is a great noise of a public reformation of ordinances and worship1 but alas1 the deformation of life and practice outcries all that noise4 ,nay1 certainly all that is done in the public1 must come to no account before ,god since our practices outcry it4 ,public reformation is abomination1 where personal corruptions do not cease4 ,this made the ,jews' solemn days hateful1 their hands were 8full of blood40 ,isa4 i4 #ae4 ,all that ye have spent on the public will never be reckoned1 since ye will not consecrate your lives to ,god1 will not give your lusts up to him4 ,ye are his enemies in the mean time1 though you account yourselves religion's friends4 ,i beseech you consider your ways4 ,would any of us have thought to have seen such profanity1 mocking of godliness1 and ignorance in ,scotland in so short a time8 ,nay1 it is to be feared that the day is not far off1 when ye will corrupt yourselves1 and do abominable things1 yea1 defile yourselves as ill as the nations that know not ,god4 ,every man useth to impute his faults to something beside himself4 ,ere men take with their own iniquity1 they will charge ,god that gave no more grace1 but if men knew themselves1 they would deduce their corruption and destruction both from one fountain1 that is1 from themselves4 ,ignorance of ourselves maketh us oft undertake fair1 and promise so well on our own head4 ,what was the fountain of this people's corruption1 and apostatizing from their professions8 ,the ,lord hints at it1 ,deut4 v4 #bi1 c4 8,oh that they had such a heart40 ,alas1 poor people1 ye know not yourselves1 that speak so well4 ,i know thee better than thou dost thyself1 ,i will declare unto thee thy own thought1 thou hast not such a heart as to do what thou sayest2 there is a desperate wicked heart within thee1 that will destroy thee by lying unto thee4 ,if thou knewest this fountain of original corruption1 thou wouldest despair of doing1 and say1 ,i cannot serve the ,lord4 ,now here is the fountain of the land's corruption this day4 ,why is our way corrupted8 ,because our hearts within were not cleansed1 and because they were not known4 ,if we had dried up the fountain1 the streams had ceased1 but we did only dam it up1 and cut off some streams for a season2 we set up our resolutions and purposes as an hedge to hold it in1 but the sea of the heart's iniquity1 that is above all things1 hath overflowed it1 and defiled our way more than in former times4 ,ye thought upon no other thing1 but that presently ye would be all changed people1 and would reform without more ado1--and thus it is with you in all your public repentances4 ,but alas6 you know not yourselves1 it is still within you which will yet corrupt you1 and it was within us that hath undone us1 we were too confident of ourselves1 and it is no wonder that the ,lord suffers us to prove ourselves1 that we may know what is in our heart4 ,now1 therefore1 since ye have so often tried it1 ,i beseech you follow not such a way again4 ,ye are called to deny yourselves1 and to follow ,christ and this is a great part of it1 that ye may never expect for any good within yourselves1 or the helping of any evil4 8,in me is thy help found40 ,look to the fountain of life1 ,jesus ,christ1 and despair of your own hearts1 for they are desperately wicked1 so wicked1 that if ye knew them1 ye would despair of them1 and give them over to another hand1 who can create a new heart within you4 ,ye use to impute your backslidings to the times1 to temptations1 to company1 and such like4 ,this is the way that men shift the challenges of sin3 the drunkard puts it on his companion1 the servant on his master that led him wrong1 the people put rulers in the fault1 and absolve themselves1 and rulers put one another in the wrong1 and absolve themselves4 ,but1 alas6 all of us are ignorant of ourselves2 it is not times nor temptations that corrupt us1 but ourselves4 ,no man is tempted1 saith ,james1 of ,god1 8but every man is tempted when he is drawn away of his own lust and enticed10 ,james i4 #ad4 ,temptation were no temptation1 if our hearts were not wicked hearts4 ,nay1 many of us are ready to tempt temptations1 to provoke the devil to temptations2 we cast ourselves open to temptations4 ,temptations find lust within1 and lust within is the mother to conceive sin1 if temptation be the father4 ,times do not bring evils along with them1 they do but discover what was hid before4 ,all the evils and corruptions you now see among us1 where were they in the day of our first love1 when we were as a loving and beloved child8 ,have all these risen up of late8 ,no certainly1 all that you have seen and found were before1 though they did not appear2 before they were in the root1 now you see the fruit4 ,all the apostacy and profanity that hath been vented in these days1 was all shut up within the corners of men's hearts at the beginning4 ,time and temptation hath but uncovered the heart1 and made the inside out1 hath but opened a sluice to let out this sea of corruption4 ,it is not bred since1 but seen since4 ,now so it is with us1 we have corrupted ourselves1 and so we corrupt ourselves still more4 ,backsliding cometh on as gray hairs1 here and there and is not perceived by beholders4 ,nemo repente fit turpissimus47#bff7 ,no man becometh worst at first4 ,there are many steps between that and good4 ,corruption comes on men's ways as in fruits1 some one part beginneth to alter1 and then it groweth worse1 and putrifieth and corrupteth the rest of the parts4 ,an apple rots not all at once1 so it is with us4 ,men begin at leisure1 but they run post before all be done4 ,in some one step of our way we take liberty and think to keep the rest clean1 but when that part is corrupted1 8a little leaven leaveneth the whole lump10 and all followeth3 and then he that corrupted himself1 is ready to corrupt others4 8,children that are corrupters10 ,isa4 i4 #d4 ,every one by his example corrupts another1 and by corrupting others they again corrupt themselves more4 ,oh6 how infectious an evil is sin1 of a pestilentious nature1 and truly our hearts are more ready to receive such impressions1 than either a world or a devil is to make them4 8,their spot is not40 ,why doth the ,lord take pleasure to reckon their sins1 to describe so abominable a people8 ,is not this ,jacob in whom he saw no iniquity87#bfg7 ,is not this ,israel1 whose transgressions are not known87#bfh7 ,certainly if this people would have charged themselves so1 he would not have done it4 ,he loves to forget1 when we remember our sins1 but he must remember them when we forget them4 ,what is the ,lord's great controversy with men8 ,here it is1--,how can ye say or think that ye are not polluted8 ,or if ye take with such a general1 yet1 why is not the conviction of your sin and misery so deeply engraven1 as to pursue you out of all hope of remedy in yourselves1 7,jer4 ii4 #bb1 #bc78 8,and therefore is thine iniquity marked before me1 saith the ,lord40 ,god hath determined not to wrong his justice4 ,if men should go away unpunished and unjudged both1 where were his righteousness8 ,if there were no record of men's transgressions1 were he a righteous judge8 ,therefore1 those who do not judge themselves must leave judgment to him1 for once the mouth of all flesh must be stopped1 and all become guilty before ,god4 ,why pleads the ,lord with man8 ,because man says1 8,i am innocent1 ,i have not sinned1 his anger will turn away10 ,jer4 ii4 #ce4 ,will any speak so in terms8 ,no indeed1 but the ,lord constructs so of the most part1 because they do more consider the wrongs done to them1 than their own wrongs done to ,god4 ,all men confess the general1 that they are sinners1 but who searches and tries his way to find out particulars8 ,and in as far as ye do not charge yourselves with particular guiltiness1 until ye be afraid of his anger1 as long as the consideration or your sins is so superficial and shallow1 that ye apprehend no danger of wrath1 or immunity from it1 certainly ,god will plead with you4 ,justice must so far be glorified1 as once to conclude you under the sentence of death2 if ye do it not now1 then ye leave ,god to be your judge and party4 ,but if any man shall take with his guiltiness1 till his mouth be stopped1 and condemn himself in ,god's sight1 ,i say1 mercy and grace in ,god must not be wronged1 he that judges himself shall not be judged of the ,lord4 ,what a fair offer is this to you all the ,lord offers to you6 ,if ye will in time be your own judges1 ,i will resign my judgment to you4 ,if you will in earnest pass the sentence1 ,i will neither pass it nor execute it4 ,if ye come to the ,mediator1 ,christ ,jesus1 to escape from the wrath of a judge1 you shall meet with a reconciled ,father1 and with such love in him as shall hide a multitude of offences4 ,o the depth1 and height1 and breadth of that love6 ,well then1 it shall be a sea to cast your offences into1 that shall drown them4 ,had not his people many spots8 ,is there any man can say1 ,i have cleansed my heart from iniquity8 ,no1 not one4 ,yet behold1 he sees no spots in his people4 ,he doth not make them his people because spotless1 but he seeth them spotless1 because he makes them his people4 ,there is no covering that can hide men's uncleanness from his piercing eye1 but one even ,jesus ,christ his righteousness1 and 8,blessed is he whose sins are covered40 ,if this covering were spread over the mouth of all hell1 then hell should have a covering from his eyes4 ,if ye therefore strip yourselves naked of your own pretences and leaves1 and think not yourselves secure under any created shelter4 ,if ye hide not your iniquity1 then it shall be hid indeed1 here is a covering that shall hide it from his eyes4 ,there is no spot so heinous1 none so ingrained1 but the blood of ,jesus can wash it as perfectly out1 as if it had never been1 ,isa4 i4 #af1 #ag4 ,though your spots were such as are not incident to his children1 yet this blood cleanses from one and all1 it is of an infinite nature4 ,but though it be so1 that the blood of ,christ cleanseth from all sin1 that there is a fountain opened in the house of ,david for sin and for uncleanness1 for sin and separation1 for such heinous offences as may separate people even from the congregation of the ,lord's people1 yet there are some sins1 some spots1 that ordinarily his people are not defiled with1 and in this respect they may be called holy and undefiled in the way4 ,there are some marks and characters of unregenerated men so legible and express1 that we may even read from men's conversation1 that they are not the children of ,god4 ,though the blood of ,christ wash from all1 yet the child of ,god ordinarily is kept from some kind of spots1 so that if a man shall be spotted with them it is no marvel he question if he be a child or not4 ,there are two1 which ,i think so gross and unclean spots that ,i cannot conceive how a soul washen by ,jesus ,christ can be defiled with them4 ,one is1 a course of profanity4 ,the common walk of the multitude is so gross and profane1 so void of ,god and godliness1 that it witnesseth to their face that they are not the sons of ,god4 8,he that is born of ,god sinneth not2 he maketh not sin his way and trade to walk into1 and please himself into40 ,what are the most part of you1 ,i pray you8 ,is your spot like the spot of his children8 ,do not ye declare your sin as ,sodom1 ye drunkards1 who wallow in it daily1 and though ye profess repentance1 yet never amend8 ,ye who have a custom of swearing and blaspheming his holy name1 do not ye carry in your forehead a spot that is not like his children8 ,the child of ,god may fall in many particulars1 but it is not the spot of a child to continue in them to add drunkenness to thirst1 and yet to dream of escaping wrath4 ,i pray you1 consider it1 for it is of great moment4 ,do ye carry such a black mark1--the devils mark8 ,o do not think yourselves safe4 ,may not this persuade you8 ,do but compare yourselves in your converse and walk with an heathen without the church4 ,set aside your public profession of coming to the church1 and hearing the word1 and church privileges1 and is the difference visible between you and them8 ,many of you pray no more in secret or in your families than they4 ,ye curse and swear as they1 ye are covetous and worldly as they4 ,if ye can1 do but draw a line of difference1 and if ye cannot1 then ,i ask1 what are ye8 ,is not this the spot of bastards8 ,another spot is1 hatred of godliness and the godly4 ,this is indeed the most lively image of the devil3 who hates his brother is of the devil4 ,he that hates the ,son1 can he love the ,father8 he that hates him that is begotten1 hates also him that begat him and he that loves him that begat1 loves him that is begotten4 ,now1 how can he be begotten of ,god1 who hates that nature he is said to partake of--who hates him that is begotten8 ,i wonder that many of your consciences are not touched with this8 ,how can ye imagine ye are children of ,god1 when there are none of your neighbours that your heart riseth more against1 that ye can less abide1 than those who seek ,god most diligently1 whose conversation is different from the worlds8 ,do not flatter yourselves1 as if it were hypocrisy ye hated4 ,no1 no ye can agree with profanity1 and how can ye hate hypocrisy8 ,ye can agree with a profane hypocrite--with a profane man1 that feigns and dissembles repentance but if once he were so thoroughly changed1 as to hate his former way1 and forsake it1 then your antipathy beginneth4 ,what a ridiculous thing is it for profanity to take upon it to censure hypocrisy6 ,certainly if profanity cast out with hypocrisy1 it must be because it hath a form of godliness1 which it so much detesteth4 ,it is a strange hatred at godliness that a profane man hath1 that he cannot abide the very shadow of it4 ,i beseech you who love not holiness in your own persons1 who hate to be reformed yourselves1 do not add this height of sin to it1 as to hate it in others also4 ,if ye be not godly yourselves1 do not add this declared manifest character of a child of the devil to it1 to hate godliness in others4 ,there were some hope of you1 if ye held it in reverence and estimation where ye saw it4 ,there are many other spots not incident to his children1 as this1 that men will not take with their sin and the curse4 ,it is a great difficulty to convince the most part of men how miserable they are1 how void of ,god4 ,all the world will not put them out of a good opinion of themselves1 and ,i think this hath been the spot of this people1 they would not take with their guiltiness--a stubborn hearted people1 wholehearted4 ,there needs no more to declare a number of you not to be ,god's children1 but this1--ye have lived all your time in the opinion and belief that ye were ,god's children1 that ye believed in him1 ye never saw yourselves lost and miserable4 ,this was the spot of this people that they esteemed themselves children1 though they had many spots that testified to their face that they were no children4 ,they waxed worse and worse1 neither mercies nor judgments amended them4 8,when he slew them10 it may be1 8they sought him1 and flattered him with their mouth1 but their hearts were not right with him1 neither were they steadfast in his covenant10 ,psal4 lxxviii4 #cd4 ,ye would have thought them a godly people1 while under the rod for a season1 but all that was but extorted and pressed out by violence of affliction1 as the groans of a beast under a burden4 ,but a little time declared that it was but flattery1 though they thought themselves ingenuous1 and therefore they returned to their old provocations1 as a sow to the puddle1 or a dog to his vomit4 ,and is not this our spot1 even the spot of great and small8 ,if any would look upon us in our engagements and vows under trouble1 we appear like his people1 a praying1 repenting1 and believing people17#bfi7 but how quickly doth all this prove flattery8 ,do we not still return to our old ways that we have been exemplarily punished for1 and which we so solemnly engaged against8 ,the heat of the furnace dieth out1 and they wax colder and harder1 a little time wears away all their tenderness4 ,every man seeks his own things1 and no man seeks the things of ,jesus ,christ4 ,this was this people's sin and spot4 8,jeshurun waxed fat and kicked1 and lightly esteemed the ,rock of his salvation40 ,when their heads were lifted up to government1 when they were raised out of the waters of affliction and poverty1 then they forgat ,god1 they oppressed the poor and needy1 eat up his people as bread1 and could not abide to have their faults told them1 they said to the seers1 8,see not1 and to the prophets1 ,prophesy not unto us right things10 c4 ,isa4 xxx4 #aj4 ,i think likewise1 that oppression is not the spot of his children1 whoever uses it4 ,and covetousness presses men to it1 when power is in their hand to compass it4 ,this is a vile spot1 unworthy of any ruler1 let be7#bgj7 a ,christian4 ,it was abhorred among ,pagans4 ,o but it cries to heaven1 saith the ,scripture1 it hath a double cry when other sins cry once6 ,the heinousness of it crieth once1 and the poor people cry again1 and both these come up to the ears of the ,lord of hosts1 nay1 it hath the cry of murder1 and another beside4 ,he that is greedy of gain1 is said to take away the life of the owners thereof1 ,prov4 i1 #ai4 ,so he is a murderer before ,god1 and the poor man's blood crieth for vengeance1 and then himself seconds it either by prayer1 or crying out for misery1 ,job xxxv4 #i4 ,all men's prayers and professions will not outcry these two4 ,the people's many prayers could not be heard1 7,isa4 i4 #ae71 because their hands were 8full of blood10 which had a louder cry than their prayers4 ,the poor also oppressing the poor1 is like a sweeping rain that leaves nothing behind it4 ,it is read in the margin1 8that they are not his children1--that is their blot40 ,and indeed it is so4 ,it is a great blot and stain in the face of any man whoever he be1 that he is not born of ,god--that he can reckon kindred to none but ,adam4 ,but what indignity is it and disgrace1 for a people professing his name1 yet to have no other generation1 to reckon no higher than the earth and the earthly4 ,what is now the great blot of our visible church8 ,here it is1 the most part are not ,god's children1 but called so2 and it is the greater blot that they are called so1 and are not47#bga7 ,o poor saints1 esteem your honour and high privilege2 ye have received this1 to be the sons of ,god6 ,it is no blot to you that you are poor and despised in the world2 but it is and shall be an eternal blot to the great and rich1 and wise in the world1 that they are not the children of ,god4 ,christianity is no blot1 though it be in reproach among men1 but it is really the glory and excellency of a man2 but the want of it1 alas6 how doth it abase many high and noble1 impoverish many rich1 and infatuate many wise6 ,ye think all of you are the children of ,god1 because ye are in the church1 and partake of the ordinances and sacraments2 and so did this people4 ,but ,moses did not flatter these ,jews1 but told both princes and people in their face1 that they were not children of ,god1 because only ,israel in the letter1 they had not children's manners4 ,o that it might not be said of the most part of you1 that ye are not children of ,god1 and that that is your blot and shame6 ,it is the shame of rulers not to be the children of ,god4 ,they are wise1 they are active1 they are noble1 but one spot disgraceth all1 one fly maketh their ointment to stink1 they are not gracious1 many of them1 but sons of men at the farthest reckoning1 are not begotten again to a lively hope4 8,not many wise1 not many noble1 not many rich40 ,the scantiness of gracious men is the spot of judicatories17#bgb7 that there are many children of the world1 but few children of light in them4 ,o how beautiful and glorious would judicatories be1 if all the members were children of light6 ,what glory would there be1 if all of them did shine and enlightened one another6 ,but what beauty or comeliness1 what majesty can be in rulers or judicatures1 when the image of ,god is not in them6 ,this is also the spot of assemblies1 synods1 presbyteries1 that there are few godly ministers4 ,alas1 that this complaint should be1 even among those whose office it is to beget many children to ,god6 ,how few of them are begotten1 or have the image of their ,father6 ,and thus church assemblies have no beauty1 such as the courts of ,jesus ,christ should have4 ,o that we were in love with ,christianity and grace2 that it were our grand question1 how shall ,i be put among the children8 ,the ,lord seems to wonder at it1 and make a question of it1 ,how can such as we be put among the children8 ,jer4 iii4 #ai4 ,but he answers it himself1 8,thou shalt call me1 ,my ,father1 and shall not turn away from me40 ,there is no more to do1 but to take with7#bgc7 your wanderings and wrongs done to ,god1 embrace him in ,jesus ,christ1 and he becomes your ,father2 and if ye be children1 sure ye will resolve to abide in your ,father's house1 and turn no more to a present world1 or your former lusts4 ,they are a 8perverse and crooked generation40 ,what pleasure hath the ,lord in speaking thus1 when he upbraids none8 ,certainly1 in a manner it is drawn out of him4 ,would he object our faults1 if we did not defend them by obstinacy8 ,perverseness and crookedness is obstinacy and incorrigibleness against mercies and judgments1--8that that which is crooked cannot be made straight10 saith ,solomon4 ,then doth the ,lord take notice of sins1 when men refuse to return1 and so maintain their sins4 ,it is this which heightens provocations1 and makes out the controversy1--perverseness in sin4 ,it is not ordinary common infirmities that the ,lord punisheth1 either in a land or person2 but when infirmities are discovered by the light of the word1 when the ,lord useth means to reclaim men in his providence1 and yet no means prevail1 then are they reckoned perverse4 ,now1 perverseness is not the spot of his children3 the child of ,god daily bows and folds to him1 receives challenges from him1 takes with iniquity and yields unto ,god4 ,o that this title might not be written above the head of this generation deservedly--8,this is a perverse and crooked generation60 ,sermon ,v4 ,psal4 lxxiii4 #bh4--8;,but it is good for me to draw near to ,god3 ,i have put my trust in the ,lord ,god1 that ,i may declare all thy works40 ,after man's first transgression1 he was shut out from the tree of life1 and cast out of the garden1 by which was signified his seclusion and sequestration from the presence of ,god1 and communion with him3 and this was in a manner the extermination of all mankind in one1 when ,adam was driven out of paradise4 ,now1 this had been an eternal separation for any thing that we could do1 7for we can do nothing but depart by a perpetual backsliding1 and make the distance every day wider17 except it had pleased the ,lord1 of his infinite grace1 to condescend to draw near to us in gracious promises and offers of a ,redeemer4 ,if he had not made the first journey from heaven to earth1 by sending his only ,son1 we should have given over the hope of returning from earth to heaven4 ,but he hath taken away the greatest part of that distance1 in drawing near to our nature2 yea1 in assuming our flesh into the fellowship of his glorious divinity4 ,he hath stooped so low to meet with us1 and offered himself the trysting place7#bgd7 between ,god and us1 a fit meeting-place1 where there is a conjunction of the interests of both parties1 and now1 there is no more to do1 but to draw near to ,god in ,jesus ,christ1 since he hath made the great journey to come down to us4 ,we have not that infinite gulf of satisfaction to justice to pass over1 we have not the height of divine ,majesty1 as he is infinitely above us1 and offended with us1 to climb up unto4 ,certainly we could not but fall into the lake that is below us1 if we were to aim so high4 ,but the ,lord hath been pleased to descend to us1 in our mean capacity in the flesh1 and fill up the immeasurable gulf of justice by the infinite merits and sufferings of his ,son in our flesh4 ,and now he invites us1 he requests us1 to come to him in his ,son and have life4 ,we are not come to mount ,sinai1 that might not be touched1 that burnt with fire and tempest1 where there were terrible sights and intolerable noises4 ,i say1 such a ,god we might have had to do with a consuming fire1 instead of an instructing light1--a devouring fire1 instead of a healing ,sun of righteousness1 considering that there is nothing in us which is not fit and prepared fuel for everlasting burnings4 ,but we are come--and that is the eternal wonder of angels--unto mount ,sion to be citizens in the city of ,god and fellow citizens with blessed angels and glorified spirits1 to peace and reconciliation with him who was our judge4 ,and if you ask how this may be8 ,i answer1 because we have one ,jesus1 the ,mediator of the new covenant1 to come to1 whose blood crieth louder for pardon of sinners than all men's transgressions can cry for punishment of sinners1 ,heb4 xii4 #ah-bj1 c4 ,let us then consider the first step and degree of union with ,god1--it consists in faith in ,jesus ,christ4 ,this is the first motion of the soul in drawing near to ,god1 for1 as there is no remission without blood1 so no access to ,god without a mediator4 ,for if you consider what is in ,jesus ,christ1 you will find that which will engage the desire of the heart1 as also that which will give boldness and confidence to act that desire4 ,eternal life is promised and proposed in him1--he offers rest to weary souls1 and hath it to give4 ,that which we ignorantly and vainly seek elsewhere1 here it is to be found4 ,for personal excellencies1 he is the chief infinitely beyond comparison1 and for suitableness to us and our necessities1 all the gospel is an expression of it1 so that he is presented in the most attractive drawing manner that can be imagined4 ,and then1 when the desires are inflamed1 yet if there be no oil of hope to feed it1 it will soon cool again4 ,therefore1 take a view again1 and you may have boldness to enter into the holiest by the blood of ,jesus4 ,there was some kind of distance kept in the ,old ,testament1--none but the high priest might enter into the holiest place1 but the entry of our ,high ,priest into it1 that is1 into heaven1 hath made it patent to all that come to him and apply his blood4 ,there is a new and living way by the holy flesh of ,christ1 consecrated and made1 of infinite value and use1 by the divinity of his person1 and1 therefore1 having such a one of our kindred so great with ,god1 we may draw near with a true heart and full assurance of faith1 having our consciences sprinkled1 c1 ,heb4 x4 #ah-bj1 c4 ,now1 since the way is made plain to you1 and the entry is opened up in the gospel1 do you not find your hearts stir within you to draw near to him8 ,do you not find a necessity of making peace by such a ,mediator8 ,o that ye knew the great distance between ,god and your natures1 and what the hazard is1 8,lo6 they that are far from thee shall perish10 then certainly you would take hold of this invitation1 and be easily drawn unto ,jesus ,christ4 ,but unto you who have adventured to draw near for pardon of sin in ,christ1 ,i would recommend unto you that you would draw yet nearer to ,god4 ,after that the partition wall of wrath and condemnation is removed1 yet there is much darkness in your minds and corruption in your natures1 that separates from him1 ,i mean1 intercepts and disturbs that blessed communion you are called unto4 ,therefore1 ,i would exhort you1 as ,james1 8,draw near to ,god1 and he will draw near to you10 chap4 iv4 #h1 and that1 wherein this most consists1 is in studying that purification of our natures1 that cleansing of our hearts from guile1 and our hands from offences1 by which our souls may draw towards a resemblance of ,god4 ,this access and drawing near to ,god in assimilation and conformity of nature is the great design of the gospel4 8,be ye holy1 for ,i am holy4 ,now1 ye are agreed1 walk with him10 7,amos iii4 #c71 as ,enoch 8walked with ,god10 ,gen4 v4 #bd1 that is1 labour in all your conversation to set him before your eyes1 and to study to be well pleased with him in all things and to please him in all1 to conform yourselves to his pleasure in every thing4 ,and this communion in walking especially consists in that communication of the spirit with ,god in prayer1 this is the nearest and sweetest approach when the soul is lifted up to ,god1 and is almost out of itself in him1 and this being the ordinary exercise and motion of the soul1 it exceedingly advances in the first point of nearness1 that is1 in conformity with ,god4 ,drawing often near in communion with him in prayer1 makes the soul draw towards his likeness1 even as much converse of men together will make them like one another4 ,now1 for the commendation of this1 8,it is good40 ,what greater evil can be imagined than separation from the greatest good8 ,and what greater good1 than accession to the greatest good8 ,every thing is in so far happy and well1 as it is joined with1 and enjoyeth1 that which is convenient for it4 ,light is the perfection of the earth1 remove it1 and what a disconsolate and unpleasant thing is it6 ,now1 truly there is nothing suitable to the immortal spirit of man but ,god1 and1 therefore1 all its happiness or misery must be measured by the access or recess1 nearness or distance1 of that infinite goodness4 ,therefore1 is it any wonder1 that all they that go a whoring from him perish1 as every man's heart doth8 ,for we are infinitely bound by creation1 by many other bonds stronger than wedlock1 to consecrate and devote ourselves wholly to ,god1 but this is treacherously broken4 ,every man turns aside to vanity and lies1 and is guilty of heart whoredom from ,god1 and spiritual idolatry1 because the affection that should be preserved chaste for him is prostitute to every base object4 ,so then1 this divorcement of the soul from ,god cannot but follow thereupon1 even an eternal eclipse of true and real life and comfort4 ,and whoever draws back from the fountain of life and salvation1 cannot but find elsewhere perdition and destruction1 ,heb4 x4 ult4 ,my beloved1 let us set thus aside all other things which are the pursuits and endeavours of the most part of men4 ,men's natural desires are carried towards health1 food1 raiment1 life and liberty1 peace1 and such like1 but the more rational sort of men seek after some shadow of wisdom and virtue4 ,yet the generality of men1 both high and low1 have extravagant illimited desires towards riches1 pleasure1 preferment1 and all that we have spoken is enclosed within the narrow compass of men's abode here1 which is but for a moment4 ,so that1 if it were possible that all these forementioned desires and delights of men could attend any man for the space of an hundred years1 though he had the concurrence of the streams of the creatures to bring him in satisfaction1 though all the world should bow to him and be subject to the beck of his authority without stroke of sword1 though all the creatures should spend their strength and wit upon his satisfaction1 yet do but consider what that shall be within some few years1 when he shall be spoiled of all that attendance1 denuded of all external comforts1 when the fatal period must close his life1 peace1 health1 and all1 and his poor soul also1 that was drowned in that gulf of pleasure1 shall then find itself robbed of its precious treasure1 that is1 ,god's favour1 and so remain in everlasting banishment from his presence4 ,do ye think1 ,i say that man were happy8 ,nay6 ,o happy ,lazarus1 who is now blessed in ,abraham's bosom1 who enjoys an eternity of happiness for a moment's misery6 ,but1 my beloved1 you know that it is not possible even to attain to that imagined happiness here4 ,all the gain that is found is not able to quit the cost and expense of grief1 vexation1 care1 toiling and sweating that is about them4 ,but if ye would be persuaded1 there is that to be found easily1 which you trouble yourselves seeking elsewhere1 and believe me1 though the general apprehension of men be1--that peace1 plenty1 preferment1 and satisfaction in this life1 to compense their pains1 are more easily attainable than fellowship and communion with ,god1 yet ,i am persuaded that there is nothing more practicable than the life of religion4 ,god hath condemned the world under vanity and a curse1 and that which is crooked can by no art or strength be made straight1 but he hath made this attainable by his gracious promises1 even a blessed life1 in approaching near to himself1 the fountain of all life4 ,and this is a certain good1 an universal good1 and an eternal good4 ,it will not disappoint you as other things do1 of which you have no assurance for all your toilings4 ,this is made more infallible to a soul that truly seeks it in ,god4 ,it is as certain that they cannot be ashamed through frustration1 as that he is faithful4 ,and then it is an universal good1 one comprehensive of all1 one eminently and virtually all things created1 to be joined to the infinite all fulness of ,god4 ,this advanceth the soul to a participation of all that is in him4 ,this is health1 ,psalm xlii4 #aa4 ,prov4 iii4 #h4 ,this is light1 ,john viii4 #ab4 ,it is life1 7,john xi4 #be17 liberty1 7,john viii4 #cf17 food and raiment1 7,isa4 lxi4 #aj1 and ,john iv4 #ad17 and what not8 ,it is profit1 pleasure1 preferment in the superlative degree1 and not scattered in so many various streams which divide and distract the heart1 but all combined in one4 ,it is the true good of both soul and body1 and so the only good of man4 ,and lastly1 it is eternal1 to be coetaneous with thy soul4 ,of all other things it may be said1 8,i have seen an end of them10 they were and are not4 ,but this will survive time1 and all the changes of it1 and then it will begin to be perfect1 when all perfection is at an end4 ,now1 from all this1 ,i would exhort you in ,jesus ,christ to ponder those things in your hearts1 and consider them in reference to your own souls1 that ye may say with ,david1 8,it is good for me to draw near to ,god40 ,that which all men seek after1 is happiness and well being4 ,men pursue nothing but under the notion of good1 and to complete that which may be called good1 there is required some excellency in the thing itself1 and then a conveniency and suitableness to us1 and these jointly draw the heart of man4 ,but the great misery is1 that there is so much ignorance and misapprehension of that which is truly good1 and then1 when any thing of it is known1 there is so little serious consideration and application of it to ourselves1 and this makes the most part of men wander up and down in the pursuit of divers things1 which are not that true good of the soul1 and set their hearts on that which is not1 until they find their hearts fall down as wanting a foundation and then they turn about again to some other vanity4 ,and so the wanderings and strayings of men are infinite1 because the by ways are innumerable1 though the true way be but one4 ,yea1 the turnings and toilings of one man are various and manifold because he quickly loses the scent of happiness in every way he falls into and therefore must turn to another4 ,and thus men are never at any solid setting about this great business1 never resolute wherein this happiness consists1 nor peremptory to follow it1 but they fluctuate upon uncertain apprehensions1 and diverse affections1 until the time and date of salvation expire1 and then they must know certainly and surely the inevitable danger and irrecoverable loss they have brought themselves1 to1 who would not take notice of the sure way1 both of escaping wrath and attaining happiness while it was to be found4 ,well1 then1 this is the great business we have here to do1 yea1 to make the circle the larger1 it is that great business we have to do in this world1 to know wherein the true well being and eternal welfare of our souls consist and by any means to apply unto that1 as the only thing necessary1 in regard of which1 all other things are ceremonies1 circumstances1 and indifferent things4 ,and to guide us in this examination and application1 here is one man1 who1 having almost made shipwreck upon the rocks which men commonly dash upon1 and being by the ,lord led safely by1 and almost arrived at the coast of true felicity1 he sets out a beacon1 and lights a candle to all who shall follow him1 to direct them which way they shall steer their course4 ,examples teach more effectually than rules4 ,it is easy for every man to speak well upon this point in general1 and readily all will acknowledge that here it is1 and nowhere else4 ,but yet all this is outcried by the contrary noise of every man's practice4 ,these general grants of truth are recalled in the conversations of men1 therefore they cannot have much influence upon any man4 ,but when we hear one speak1 and see him walk so too1 when we have the example of a most wise man1 who wanted not these worldly expectations which other men have1 so that he not only propones it to us1 but after much serious advisement1 after mature consideration of all that can be said of the wicked's best estate1 and the godly's worst1 setting down resolute conclusions for himself--8,it is good for me to draw near to ,god10 yea1 so determinate in it1 that if none of the world should be of that mind1 he would not change it1--though all should walk in other ways1 he would choose to be rather alone in this1 than in the greatest crowd of company in any other4 ,now1 ,i say1 when we have such a copy cast us1 a man of excellent parts in sobriety and sadness1 choosing that way1 which all in words confess to be the best1 should not this awake us out of our dreams and raise us up to some more attention and consideration of what we are doing8 ,the words1 you see1 are the holy resolution of a holy heart1 concerning that which is the chiefest good4 ,you see the way to happiness1 and you find the particular application of that to ,david's soul1 or of his soul to it4 ,we shall speak a word of the thing itself1 then of the commendation of it1 then of the application of it4 ,for the thing itself1--drawing near to ,god1--it gives us some ground to take a view of the posture in which men are found by nature1 far off from ,god4 ,our condition by nature ,i cannot so fitly express1 as in the apostle's words1 7,eph4 ii4 #ab17--8,without ,christ1 aliens from the commonwealth of ,israel1 strangers from the covenants of promise1 having no hope1 and without ,god in the world40 ,a deplorable estate indeed1 hopeless and helpless6 ,no hope in it1 that is the extremity of misery1 the refuse of all conditions4 8,without ,christ1 and without ,god40 ,oh6 these are words of infinite weight3 without those1 without whom it is simply impossible to be happy1 and without whom it is not possible but to be miserable1--without the fountain of light1 life1 and consolation1 without which there is nothing but pure darkness1 without any beam of light2 nothing but death1 without the least breathing of life1 nothing but vexation1 without the least drop of consolation4 ,in a word1 without these1 and wanting these1 whom1 if you want1 it were good to be spoiled of all being1 to be nothing1 if that could be1 or never to have been any thing4 ,men will seek death1 and cannot find it4 ,o what a loss and deprivement is the loss of ,god1 which makes death more desirable than life1 and not to be at all1 infinitely preferable to any being6 ,now1 it is true1 that the bringing in of multitudes within the pale of the visible church1 is some degree of access and nearness to ,god1 for then they become citizens as to external right1 in the commonwealth of the church1 and have the offers of the promises made to them1 in respect of which visible standing1 the apostle speaks of the whole church of ,ephesus1 8but now ye are made near who were far off10 7ver4 #ac17 notwithstanding1 that many of them were found afterwards to have left their first love1 ,rev4 ii4 ,but yet1 beloved1 to speak more inwardly1 and as your souls stand in the sight of ,god1 the generality of those who are near hand in outward ordinances are yet far off from ,god in reality1--8without ,god and without ,christ10 as really1 as touching any soul-feeling1 as those who are altogether without4 ,the bond of union and peace was broken in paradise1 sin dissolved it1 and broke off that nearness and friendship with ,god1 and from that day to this day1 there hath been an infinite distance and separation betwixt man and ,god4 ,the steps and degrees of it are many4 ,there is darkness and blindness in men's minds4 ,such ignorance naturally possesseth the multitude1 that it wholly alienates them from the life of ,god1 ,eph4 iv4 #ah4 ,for what fellowship can light1 that pure light1 have with such gross darkness as is among us8 ,this certainly is the removal of that ,sun of ,righteousness from our souls1 or the imposition of the clouds of transgression1 that makes it so dark a night in the souls of men4 ,and then there is nothing but enmity and desperate wickedness in the heart of man1 and this keeps the stronghold of the affections1 ,rom4 viii41 ,jer4 xvii4 ,there cannot be a further elongation or separation of the soul from ,god1 than to turn so opposite1 in all inclinations and dispositions1 to his holy will1 for the distance between ,god and us is not local in the point of place1 for whither shall we go from him who is everywhere8 ,and thus he is near hand every one of us1 but it is also real in the deformity and repugnancy of our natures to his holy will4 ,but add unto this1 that being thus separated in affection1 and disjoined1 as it were1 in natural dispositions1 we cannot draw near to ,god in any ordinance1--as the word1 prayer1 c4 ,though we may1 as that people1 draw near with our lips1 and ask of him our duty1 and seem to delight to know him1 yet there is this natural incapacity and crookedness in the heart of man1 that it cannot truly approach unto the ,father of spirits with any soul-desire and delight4 ,but their hearts are removed far from me1 ,isa4 xxix4 #ac1 ,matt4 xv4 #h4 ,i think men might observe that their souls act not in religious business as they should1 but that they remove their souls many miles distant from their bodies1--and they cannot keep any constancy in this approach of prayer to ,god1 cannot walk with him in their conversation1 or carry him along in their meditation4 ,but there is one point of estrangement and separation superadded to all1 that there is no man can come near to ,god without an oblation and offering of peace1 that there is no approaching to him1 but as to a continuing fire1 except we can bring a sacrifice to appease1 and a present to please ,him for our infinite offences4 ,there the difference stands1--we cannot draw near to walk together1 till we be agreed4 ,and1 truly1 this unto man is impossible1 for we have nothing so precious as the redemption of our souls1--nothing can compense infinite wrongs1 or satisfy infinite justice4 ,now1 this seems to make our nearness again desperate1 and to put men furthest off from hope4 ,notwithstanding1 this is the very purpose of the gospel1 preached from the beginning of the world1 to remove that distance1 and to take impediments of meeting out of the way2 for that great obstruction1 the want of a sacrifice and ransom1 the ,lord hath supplied it1 he himself hath furnished it2 and it was the great design carried on from the beginning of the world4 ,but as the sun1 the nearer he is1 the more the earth is enlightened3 so here1 first some dawning of light appears1 as a messenger of hope1 to tell that the ,redeemer shall come1--that the true sacrifice shall be slain2 then still the nearer his own appearing1 the clearer are the manifestations of him1 and the great design is more opened up1 till at length he breaks out in glory from under a cloud1 and shows himself to the world1 to be that ,lamb of ,god that should take away the sins of the world4 ,and now1 as the apostle to the ,hebrews speaks1 chap4 vii4 #ai1 8,the law hath made nothing perfect1 but the bringing in of a better hope did1 by the which we draw nigh to ,god40 ,all the sacrifices and shadows that were under the law did but point at this perfect ransom2 and the way of access to ,god through a ,mediator was not so clear2 but now the matter is made as hopeful as is possible1--the partition-wall of the law's curses1--the hand-writing against us is removed on the cross1--the enmity slain1--the distance removed by the blood of the cross1 being partly filled up by his descent into our nature1 partly by his lower descent in our nature to suffer death4 ,and this is the savoury oblation that we have to present to ,god1 and may have boldness to come nigh because of it4 ,and when once our access is made by the blood of ,jesus ,christ1 then we are called and allowed to come still nigher1 to cleave and adhere to him as our ,father1 to pray unto him1 to walk with him4 ,then we should converse as friends and familiars together2 then draw nigh to his light for illumination1 and to him as the fountain of life for quickening1 to place our delight and desire in him1--to forsake all other things1 even our wills and pleasures1 and to lose them1 that they may be found in his2 to converse much in his company1 and be often in communication with him1 and meditation upon him4 ,this is the very design and substance of the gospel4 ,it holds forth the way of making up the breach between man and ,god1 of bringing you nigh who are yet afar off1 and nearer who are near hand4 ,o let us hearken to it6 ,sermon ,,vi4 ,prov4 xxvii4 #a4--8;,boast not thyself of to-morrow1 for thou knowest not what a day may bring forth40 ,there are some peculiar gifts that ,god hath given to man in his first creation1 and endued his nature with1 beyond other living creatures1 which being rightly ordered and improved towards the right objects1 do advance the soul of man to a wonderful height of happiness1 that no other sublunary creature is capable of4 ,but by reason of man's fall into sin1 these are quite disordered and turned out of the right channel2 and1 therefore1 as the right improvement of them would make man happy1 so the wrong employment of them loadens him with more real misery than any other creature4 ,i mean1 ,god hath given to man two notable capacities beyond other things2--one is1 to know and reflect upon himself1 and to consider what conveniency is in any thing towards himself1--what goodness or advantage redounds to himself from them1 and in that reflection and comparison to enjoy what he hath2 another is to look forward beyond the present time1 and1 as it were1 to anticipate and prevent the slow motions of time1 by a kind of foresight and providence4 ,in a word1 he is a creature framed unto more understanding than others1 and so capable of more joy in present things1 and more foresight of the time to come4 ,he is made mortal1 yet with an immortal spirit of an immortal capacity1 that hath its eye upon the morrow1--upon eternity4 ,now1 herein consists either man's happiness or misery1 how he reflects upon himself1 and what he chooseth for the matter of his joy and gloriation1 and what providence he hath for the time to come4 ,if those be rightly ordered1 all is well2 but if not1 then woe unto him1 there is more hope of a beast than of him4 ,man's nature inclines to boasting--to glorying in something1 and this ariseth from some apprehended excellency or advantage1 and so is originated in the understanding power of man1 which is far above beasts4 ,beasts find the things themselves1 but they do not1 they cannot reflect upon their own enjoyment of them1 and therefore they are not capable of such pleasure2 for the more distinct knowledge of things in relation to ourselves1 the more delight ensueth upon it4 ,many creatures have singular qualities and virtues1 but they are nothing the happier2 for they know them not1 and have no use of them1 but are wholly destinated to the use of man1 who therefore is only said to enjoy them1 because he only is capable of joy from them4 ,and this1 ,i suppose1 may give us a hint at the absolute incomprehensible blessedness1 self-complacency1 and delight of ,god4 ,it cannot but be immeasurably great1 seeing the knowledge of himself and all creatures is infinite2 he comprehends all his own power1 and virtue1 and goodness1 and therefore his delight and rejoicing is answerable4 ,there is a glorying and boasting then that is good1 which man is naturally framed unto2 and this is that which ,david expresses1 ,psal4 xxxiv4 #b1 8,my soul shall make her boast in ,god20 and ,psal4 xliv4 #h1 8,in ,god we boast all the day long1 and praise thy name for ever40 ,when the soul apprehends that all-sufficiency1 and self-sufficient fulness of ,god2 what infinite treasures of goodness1 and wisdom1 and power are in him1 and so how suitable and convenient he is to the condition of the soul2 what a sweet correspondence there is between his fulness and our emptiness--his mercy and our misery--his infiniteness and our unsuitableness2 that there is in him to fill and overflow the soul3 the apprehension of this cannot but in a manner perfume the soul with the delight4 ,you find how the senses are refreshed1 when they meet with their suitable object2 how a pleasant smell refresheth the scent2 how lively and beautiful colours are delightful to the eye4 ,but much more here1 ,god is the proportioned object of the immortal spirit2 he corresponds to all its capacities1 and fills it with unconceivable sweetness4 ,but1 my beloved1 boasting and glorying in him1 ariseth not only from the proportionableness and conveniency of him to our spirits2 but this must be superadded1--propriety in him4 ,things are loved1 because excellent in themselves1 or because they are our own2 but we boast in nothing1 we glory in nothing1 but because it is both excellent in itself1 and ours besides4 ,it is the apprehended interest in any thing makes the soul rise and lift up itself after this manner1--to have such a one to be ours1--such a ,lord to be our ,god1--one so high and sublime1--one so universally full1 to be made over to thee2 here is the immediate rise of the soul's gloriation4 ,and truly1 as there is nothing can be so suitable a portion1 so there is nothing that can be so truly made ours as ,god4 ,of all things a believer hath1 there is nothing so much his own as ,god1--nothing so indissolubly tied unto him1--nothing so inseparably joined4 ,see ,paul's triumph upon that account1 ,rom4 viii4 ,nothing can truly be said to be the soul's own1 but that which is not only coetaneous with it1 that survives mortality1 and the changes of the body1 but likewise is inseparable from it4 ,what a poor empty sound is all that can be spoken of him1 till your souls be once possessed of him6 it cannot make your hearts leap within you1 but it cannot but excite and stir up a believer's heart4 ,now there may be a lawful kind of gloriation1 rejoicing in the works of ,god1 consequent to the first1 which is a little stream from that greater river which runs out from it1 and flows into it again4 ,a soul that truly apprehends ,god will take delight to view the works of ,god1 which make such an expression of him1 and are a part of the magnificence of our heavenly ,father4 ,but this is all in reference to him and not to ourselves2 for then it degenerates and loseth its sweetness1 when once it turns the channel towards the adorning of the creature4 ,true boasting in ,god hath necessarily conjoined with it an humble and low esteem of a man's self1 ,psal4 xxxiv4 #b1 8,the humble shall hear thereof1 and be glad40 ,as humility and self-emptiness made ,david go out of himself1 to seek satisfaction in ,god1 and having found it1 he boasts and triumphs1 so there were none capable of understanding his triumph1 or partaking with him in his delights1 but the humble souls4 ,now you may perceive how far this boasting here spoken of is degenerated from that1 and so how far man's nature is spoiled1--8,boast not thyself10 c4 ,the true boasting we were created unto1 hath a sufficient foundation1 even such as will bear the weight of triumph1 but that which men's spirits are now naturally set upon1 cannot carry1 cannot sound such gloriation1 and therefore this boasting makes men ridiculous4 ,if you saw a man glorying in rags1 setting forth himself to be admired in them1 or boasting in some vain1 despicable1 and base thing1 you would pity him1 or laugh at him as one distempered4 ,the truth is1 the natural man is mad1 hath lost his judgment1 and is under the greatest distraction imaginable since the fall4 ,that fall hath troubled his brains1 and they are never settled1 till the new creation come to put all right again1 and compose the heart of man4 ,i say1 all other distractions are but particular1 in respect to particular things1 but there is a general distraction over all mankind1 in reference to things of most general and most eternal concernment4 ,now1 fools and mad persons1 they retain the same affections and passions that are in men1 as anger1 love1 hatred1 grief1 joy1 c41 but it is so much the worse1 since the judgment1 which is the only directive and guide of them1 is troubled4 ,now they are set on wrong objects1 they run at random1 and are under no kind of rule1 and so they hurry the poor man and put him in a pitiful case4 ,now indeed so it is with us1--since sin entered1 the soul is wholly turned off ,god1 the only true object of delight1 in which only there can be solid gloriation4 ,the mind of man is blinded1 and his passions are strong1 and so they are now spent upon empty vanities1 and carried headlong without judgment4 ,oftentimes he glories in that which is his shame1 and boasts in that which is his sin1 and which will cause nothing but shame1 the more weight be laid upon it4 ,there is in man an oblivion and forgetfulness of ,god1 and in this darkness of the ignorance of ,god1 everything is apprehended or misapprehended as present sense suggests1 and as it fancies a conveniency or excellency4 ,thither the soul is carried1 as if it were something1 and then it is but the east-wind4 ,there is nothing beside ,god that is a fit matter of boasting1 because it lacks one of the essential ingredients--either it is not suitable to the soul1 or it is not truly our own4 ,there wants either proportion to the vast capacity and void of our desires1 and so cannot fill up that really1 but only in a deluding dream or imagination1 and therefore will certainly make the issue rather vexation than gloriation1 or there wants property and interest in them1 for they are changeable and perishing in their own nature1 and by divine appointment1 that they cannot be conceived to be the proper good of the immortal soul4 ,they cannot be truly our own1 because they will shortly cease to be1 and before they cease to be1 they may in a moment cease to be ours4 ,that tie of interest is a draw knot1 whatsoever catcheth hold of the end of it looseth it4 ,the object of degenerate and vicious boasting is here held out3 8,boast not thyself10 or 8of thyself40 ,whatsoever be the immediate matter of it1 this is always the ultimate and principal object4 ,since man fell from ,god1 self is the centre of all his affections and motions4 ,this is the great idol1 the ,diana1 that the heart worships1 and all the contention1 labour1 clamour1 and care that is among men1 is about her silver shrines1 so to speak1 something relating to the adorning or setting forth this idol4 ,it is true1 since the heart is turned from that direct subordination to ,god1 the affections are scattered and parted into infinite channels1 and run towards innumerable objects1 for the want of that original unity1 which comprehends in its bosom universal plenty1 must needs breed infinite variety1 to supply the insatiable appetite of the soul4 ,and this might be enough to convince you1 that your souls are quite out of course1 and altogether wandered from the way of happiness because they are poured out on such a multiplicity of insufficient1 unsatisfying things1 every one of which is narrow1 limited and empty1 and the combination and concurrence of all being a thing either impossible or improbable to be attained4 ,but we may conceive that men's affections put themselves into three great heads of created things1 one of which runs towards the goods or perfections of the mind1 another towards the goods or advantages of the body1 and a third towards those things that are without us1 bona fortun1 riches and honour1 c4 ,now each of these sends out many streams and rivulets as so many branches from it1 but all of them1 though they seem to have a direct course towards other things1 yet wind about and make a circular progress to the great ocean of self-estimation1 whence they issued at first4 ,you may find all of these1 7,jer4 ix4 #bc17 falling under a divine interdiction and curse1 as being opposite to glorying in ,god4 ,while men reflect within themselves1 and behold some endowments and abilities in their minds beyond other men1 of which wisdom is the principal1 and here stands for all inward advantages or qualifications of the soul in that secret reflection and comparison1 there is a tacit gloriation1 which yet is a loud blasphemy in ,god's ears4 ,it is impossible almost for a man to recognosce7#bge7 and review his own parts such as ingine17#bgf7 memory1 understanding1 sharpness of wit1 readiness of expression1 goodness and gentleness of nature1 but that in such a review1 the soul must be puffed up1 apprehending some excellency beyond other men1 and taking complacency in it1 which are the two acts of robbery that are in gloriation and boasting4 ,commonly this arises from unequal comparisons4 ,we please ourselves that we are deterioribus meliores1 8better than the worst10 and build self-estimation upon the ruins of other men's disadvantages1 as if it were any point of praise in us that they are worse1 like men that stand upon a height1 and measure their own altitude1 not from their just intrinsic quantity1 but taking the advantage of the bottom1 whereby we deceive our own selves4 ,i remember a word of ,solomon's1 that imports how dangerous a thing it is for a man to reflect upon1 or search into his own glory1 ,prov4 xxv4 #bg4 8,it is not good to eat much honey1 so for men to search their own glory is not glory40 ,to surfeit in the excess of honey or sweet things drives to vomit1 and cloys the stomach1 ver4 #af4 ,though it be sweet1 there is great need1 yea1 the more need of caution and moderation about it1 so for a man either to search into his own breast1 and reflect upon his own excellencies1 to find matter of gloriation or studiously to affect it among others1 and inquire into other men's account and esteem of him1 it is no glory--it is a dangerous and shameful folly4 ,now this is not only incident to natural spirits1 upon their consideration of their own advantages1 but even to the most gracious1 upon the review of spiritual endowments and prerogatives4 ,it is such a subtile and insinuating poison that it spreads universally1 and infects the most precious ointments of the soul1 and1 as it were1 poisons the very antidote and counterpoison4 ,so forcible is this that was first dropped into man's nature by ,satan's envy1 that it diffuses itself even into humility1 and humiliation itself1 and makes a man proud because of humility4 ,the apostle found need to caveat this1 ,rom4 xi4 #ah-bj1 8,boast not10 8be not high minded1 but fear10--8thou standest by faith10 and chap4 xii4 #af1 8,mind not high things10 8be not wise in your own conceits10 and #a ,cor4 viii4 #b1 8,if any man think that he knoweth anything1 he knoweth nothing as he ought to know40 ,all which gives us a plain demonstration of this1 that self gloriation and complacency1 in reflection upon ourselves1 is both the greatest ignorance and the worst sacrilege4 ,it is an argument of greater ignorance for a man to think he knows than not to know indeed4 ,it is the worst and most dangerous ignorance1 to have such an opinion of our knowledge1 gifts1 and graces1 for that puffs up1 swells with empty wind1 and makes a vain tumour and then it is great sacrilege1 a robbing of the honour that is due to ,god4 ,for what hast thou that thou hast not received8 ,that appropriating of these things to ourselves as ours1 is an impropriating of them from their right owner1 that is1 ,god1 #a ,cor4 iv4 #g4 ,for if thou didst apprehend that thou received it1 where then is glorying8 ,i would desire then1 that whenever you happen to reflect upon yourselves1 and observe any advantage1 either natural or spiritual1 in yourselves1 that you may think this word sounds from heaven1 8,let him that glorieth glory in the ,lord40 ,let not the wise man glory in his wisdom1 and so not the learned man in his learning1 nor the eloquent man in his speaking nor the ingenious man in his quickness nor the good man in his goodness4 ,all these things though sweet1 yet will surfeit1 gloriation in them is neither glory nor gain1 neither honourable nor profitable4 ,then the stream of gloriation flows in the channel of bodily gifts as might1 strength of body1 beauty and comeliness of parts1 and other such endowments which1 besides that it is as irrational as the former1 is a sacrilegious impropriation of the most free and arbitrary gifts of ,god to ourselves1 it is withal absurd1 in that it is not so truly of ourselves4 ,these bodily ornaments and endowments do not perfect or better a man as a man1 they are but the alterable qualities of the vessel or tabernacle of a man1 in which other baser creatures may far excel him4 ,how many comely and beautiful souls are lodged within obscure and ugly cottages or bodies of clay1 which will be taken down6 ,and the great advantage is1 that the soul of a man1 which is a man1 cannot be defiled from without1 that is1 from the body1 though never so loathsome or deformed1 the vilest body cannot mar the soul's beauty4 ,but then1 on the other hand1 the most beautiful body is defiled and deformed by the filthiness of sin in the soul1 and ,o how many deformed and ugly souls dwell in beautiful and comely bodies1 which truly is no other thing than a devil in an image well carved and painted4 ,christians1 you had need to correct this within you1 even a self complacency1 joined with despising of others in the consideration of those external gifts ,god hath given you4 ,what an abominable thing is it to cast up in reproach1 or in your hearts to despise any other for natural imperfections1 such as blindness1 lameness1 deformity or such like8 ,let that word sound always in your ears1 ,who made thee to differ from another8 8,boast not thyself1 c40 ,but there is as strong a stream runs in the third channel as in any1 gloriation arising from those outward and extrinsic differences that the providence of ,god makes among men1 such as riches1 honour1 gain1 c4 ,you find such men1 ,psalm xlix4 #f1 ,prov4 xviii4 #aa1 and x4 #ae4 ,that which a godly man makes the name of the ,lord1--that is1 the ground and foundation of his confidence for present and future times1--that the most part of men make their riches1 that is1 their strong city1 and their high wall1 their hope and expectation is reposed within it4 ,this is the tower or wall of defence against the injuries and calamities of the times1 which most part of men are building1 and if it go up quickly1 if they can get these several stones or pieces of gain scraped together into a heap they straightway imagine themselves safe1 as under a high wall4 ,but there is no truth in it1 it is all but in their imagination1 and therefore it comes often down about their ears1 and offends them1 instead of being a defence4 ,let a man creep1 as it were1 from off the ground where the poor lie1 and get some advantage of ground above them1 or be exalted to some dignity or office1 and so set by the shoulders higher than the rest of the people1 or yet grow in some more abundance of the things at this life1 and strange it is1 what a vanity or tumour of mind instantly follows6 ,he presently thinks himself somebody1 and forgetting either who is above him1 to whom all are worms creeping and crawling on the footstool1 or what a sandy foundation he stands upon himself1 he begins to take some secret complacency in himself1 and to look down upon others below him4 ,he applauds1 as it were1 unto himself1 and takes it in evil part to want the approbation and plaudite of others4 ,then he cannot so well endure affronts and injuries as before1 he is not so meek and condescending to his equals or interiors4 ,while he was poor he used entreaties1 but now he answers roughly1 7,prov4 xviii4 #bc17 as ,solomon gives the character of him4 ,how many vain and empty gloriations are there about the point of birth and place1 and what foolish contentions about these1 as if it were children struggling among themselves about their order and rank6 ,there is no worth in these things1 but what fancy and custom impose upon them and yet poor creatures boast in these empty things4 ,the gentlemen despise citizens1 the citizens contemn the poor countrymen1 and yet their bloods in a basin have no different colours1 for all this hot contention about blood and birth4 8,boast not of thyself40 ,nay1 to speak properly1 this is not thyself1--,qui genus laudat suum1 aliena jactat47#bgg7 ,such parents1 and such a house are nothing of thy own2 these are mere extrinsic things1 which are neither an honour to unworthy men1 nor a disgrace to one who is worthy4 ,you see1 beloved in the ,lord1 what is now the natural posture or inclination of our souls in this degenerate and fallen estate4 ,as the rivers of paradise have changed their channels and course since the fall1 so hath man's affections1 and so hath his gloriation1 so that it may be truly said1 that our glory is our shame and not our glory4 ,many glory in iniquity and sin1 7,psal4 x4 #c1 and xciv4 #d71 but that shall undoubtedly be their shame and confusion before men and angels4 ,how many godless persons will glory in swearing heinous and deep oaths1 and some have contended about the victory in it6 ,you account it a point of gallantry1 but this triumph is like the devils in hell upon the devouring of souls4 ,some boast of drinking1 and being able to drink others under the table1 but we should be humbled and mourn for such abominations4 ,certain ,i am1 that many boast of wicked designs1 and malicious projects against their neighbours1 if they can accomplish them4 ,they account their glory not to take a wrong without giving a greater1 nor to suffer an evil word without twenty worse in recompense4 ,alas6 this boasting will one day be turned into gnashing of teeth1 and this gloriation into that gnawing and ever-tormenting worm of conscience4 ,and what will ye do in the day of that visitation8 ,and where shall be your glory8 ,but the most part glory and boast in things that profit not1 and will become their shame1 because they glory in them1 that is1 those gifts of ,god1 outward or inward1 temporal or spiritual1 wherein there is any advancement above others2 unto whom ,i would seriously commend this sentence to be pondered duly1 8,boast not0 of thyself4 ,whatsoever thou art1 or whatsoever thou hast1 boast not of thyself for it1 think not much of thyself because of it4 ,though there be a difference in ,god's donation1 yet let there be none in thy self estimation4 ,hast thou more wisdom and pregnancy of wit1 or more learning than another8 ,think not more of thyself for that1 than thou thinkest of the ignorant and unlearned who want it4 ,have that same reflection upon thine own unworthiness1 that thou would think reasonable another that wants these endowments should have4 ,is there a greater measure of grace in thee8 ,boast not1 reckon of thyself as abstracted and denuded of that1 and let it not add to thy value or account of thyself1 put not in that to make it down weight1 and to make thee prefer thyself secretly to another4 ,whether it be some larger fortune in the world1 or some higher place and station among men1 or some abilities and perfections of body or mind1 which may entice thee secretly to kiss thy hand1 and bow down to thyself1 yet remember that thou boast not1 glory not in any thing but in the ,lord4 ,let nothing of that kind conciliate more affection to thyself1 or more contempt toward others4 ,let not any thing of that kind be the rule of thy self judging1 but rather entertain the view of the other side of thyself1 that is the worst1 and keep that most in thy eye1 that thou may only glory in ,god4 ,if thou be a gentleman1 labour to be as humble in heart as thou thinkest a countryman or poor tenant should be1 if thou be a scholar1 be as low in thy own sight as the unlearned should be1 if rich1 count not thyself any whit better than the poor1 yea1 the higher ,god sets thee in place1 or parts1 the lower thou oughtest to set thyself4 8,boast not0 of thyself1 nor any thing in thyself1 or belonging to thyself1 for the property of all good is taken from us since the fall1 and is fallen into ,god's hand since we forfeited it1 and there is nothing now properly ours but evil1--that is our self4 ,sermon ,,vii4 ,prov4 xxvii4 #a4--8;,boast not thyself of to morrow1 for thou knowest not what a day may bring forth40 ,as man is naturally given to boasting and gloriation in something 7for the heart cannot want some object to rest upon and take complacency in1 it is framed with such a capacity of employing other things71 so there is a strong inclination in man towards the time to come1 he hath an immortal appetite1 and an appetite of immortality2 and therefore his desires usually stretch farther than the present hour1 and the more knowledge he hath above other creatures1 the more providence he hath and foresight of the time to come4 ,and so he often anticipates future things by present joy and rejoicing in them1 as he accelerates in a manner by his earnest desires and endeavours after them4 ,now1 if the soul of man were in the primitive integrity1 and had as clear and piercing an eye of understanding as once it had1 this providence of the soul would reach to the furthest period in time1 that is1 to eternity1 which is the only just measure of the endurance of any immortal spirit4 ,but since the eye of man's understanding is darkness1 and his soul disordered1 he cannot see afar off1 nor so clearly by far4 ,he is now1 as you say1 sand blind1--can see nothing at such a distance as beyond the bounds of time1 can see nothing but at hand4 8,to-morrow60 ,this is the narrow sphere of poor man's comprehension1 all he can attain unto is to be provident for the present time4 ,i call it ill present1 even that which is to come of our time1 because1 in regard of eternity1 it hath no parts1 it hath no flux or succession1 it is so soon cut off as a moment1 as the twinkling of an eye1 and so1 though a man could see the end of it1 it is but a short and dim sight1 it is as if a man could only behold that which is almost contiguous with his eye4 ,these1 then1 are the two great ruins and decays of the nature of man1 he is degenerated from ,god to created things1 and seeks his joy and rest in them1 in which there is nothing but the contrary1 that is1 vexation4 ,and then he is fallen from apprehension of eternity1 and the poor soul is confined within the narrow bounds of time1 so that now all his providence is to lay up some perishing things for some few revolutions of the sun1 for some few morrows1 after which1 though an endless morrow ensue1 yet he perceives it not1 and provides not for it1 and all his glorying and boasting is only upon some presumptuous confidence and ungrounded assurance of the stability of these things for the time to come1 which the wise man finding much folly in1 he leaves us this counsel1 8,boast not thyself of to-morrow10--with a most pungent reason1 taken partly from the instability and inconstancy of all these outward things in which men fancy an eternity of joy1 and partly from the ignorance we have of the future events1--8for thou knowest not what a day may bring forth40 ,this boasting is an evil so predominant among men1 that ,i know not any more universal in its dominion1 or more hurtful to us1 or displeasing to ,god4 ,if it could be so embowelled unto you1 as that you might truly discern the many monstrous conceptions of atheism and irreligion that are in it1 it were worth the while1 but ,i shall not digress upon the general head1 ,i had rather keep within the limits of the text4 ,self boasting1 you see1 is that which is here condemned1 and the very name is almost enough to condemn the nature of it4 ,but there is another particular added to restrict that1 8of to-morrow40 ,of all boastings the most irrational and groundless is that which arises from presumption of future things1 which are so uncertain both in themselves and to us4 ,it is worth the observation1 that whatever be the immediate and particular matter and occasion of men's gloriation1 yet self is the great and ultimate object of it2 it is self that men glory in1 whatsoever created thing be the reason or occasion of it4 8,boast not thyself of to morrow40 ,here we might stand and take a look of the crookedness and perverseness of man's spirit since his departure from ,god4 ,self love and pride were the first poison that the malice of ,satan dropped into man's nature1 and this is so strong and pestilent1 that it has spread through the whole of mankind1 and the whole in every man4 ,every one is infected1 and all in every one4 ,what are all the disordered affections in men but so many streams from this fountain8 ,and from these do men's affections flow next1 so that there is nothing left uncorrupted1 and free of this abominable and vile ingredient1 all flowing from self and returning to it again1 which is both sacrilegious and unnatural4 ,there is heinous sacrilege in it1--the spoiling of the glorious divine ,majesty of his indubitable prerogative and incommunicable right of all the glory1 and honour of his creature4 ,there is no usurpation like this for the worm that crawls on the footstool to creep up to the throne1 and1 as it were1 to king it there1 to deify and adore itself1 and gather in all the tribute of praise and glory and love1 that is only due to the ,lord ,god ,almighty2 and invert and appropriate these to ourselves1 which is1 as if the axe should boast itself1 as if it were no iron1 or the staff1 as if it were no timber4 ,hence it is1 that of all evils in man's nature1 ,god hath the most perfect antipathy and direct opposition against pride and self love1 because it is sacrilege and idolatry in the highest manner4 ,it strikes at the sovereignty and honour of ,god's name1 which is dear to him as himself1 it sets up a vile idol in the choicest temple of ,god1 that is1 in the heart1 and this is the abomination of desolation4 ,other evils strike against his holy will1 but this peculiarly points at the very nature and being of the most high ,god1 and so it is with child of blasphemy1--atheism is the very heart and life of it4 ,and then it is most unnatural1 and so monstrous and deformed4 ,for1 consider all the creation1 though every one of them have particular inclinations towards their own proper ends1 and so a happiness suitable to their own nature2 yet how diverse1 how contrary soever they be1 there is no selfishness in them1 they all concur and conspire to the good of the whole1 and the mutual help of each other4 ,if once that poison should infect the material world1 which hath spoiled the spiritual2 let once such a selfish disposition or inclination possess any part of the world1 and presently the order1 harmony1 beauty1 pleasure1 and profit of the whole world should be interrupted1 defaced1 and destroyed4 ,let the sun be supposed to boast itself of its light and influence1 and so disdain to impart it to the lower world1 and all would run into confusion4 ,again1 ,i desire you but to take a view of this humour in another's person1 7for we are more ready to see others evils than our own17 and how deformed is it8 ,so vile is self-seeking and self boasting1 that all men loathe it in others1 and hide it from others4 ,it disgraces all actions1 how beautiful soever1 it is the very bane of human society1 that which looses all the links of it1 and makes them cross and thwart one another4 ,but1 alas6 how much more easy is it1 to point out such an evil in a deformed visage1 than to discern it in ourselves1 and how many will hate it in the picture1 who love and entertain it in their own persons6 ,such deceitfulness is intermingled with most desperate wickedness4 ,i verily believe that it is the predominant of every man1 good and bad1 except in so far as it is mortified by grace4 ,o the turnings and windings of the heart upon itself1 in all the most apparently direct motions towards ,god and the good of men6 ,what serpentine and crooked circumgirations and reflections are there in the soul of man when the outward action and expression seems most regular and directed towards ,god's glory1 and others edification6 ,whoever of you have any acquaintance with your own spirits cannot but know this1 and be ashamed and confounded at the very thought of it4 ,self boasting1 self complacency1 self seeking1 all those being of kin one to another1 are insinuated into your best notions1 and infect them with more atheism before ,god1 than the strongest pious affection can instil of goodness into them4 ,how often will men's actions and expressions be outwardly clothed with a habit of condescendency and self-denial6 ,and many may declaim with such zeal and vehemency against this evil1 and yet1 latet anquis1 the serpent is in the bosom and his venom may be diffused into the heart1 and the poison of self-seeking and self-boasting may run through the veins of humble-like carriage and passionate discourses for self denial4 ,o that we could above all things establish that fundamental principle of ,christianity in our hearts1 even as we would be his disciples1 truly and sincerely1 and not in outward resemblance1--to deny ourselves1 to renounce ourselves and our lusts1 to make a whole resignation of our love1 will1 glory1 and all to him1 in whom to be lost it is only truly to find ourselves4 ,but1 though man have this strange self idolizing humour1 and a self glorying disposition1 yet he is so poor and beggarly a creature1 that he hath not sufficient matter within himself to give complacency to his heart1 therefore he must borrow from all external things1 and when there is any kind of propriety in1 or title to them1 then he glories in himself for them1 as if they were truly in himself4 ,we are creatures by nature most indigent1 yet most proud1 which is unnatural4 ,no man is satisfied within himself 7except the good man1 ,prov4 xiv4 #ad71 but he goes abroad to seek it at the door of every creature1 and when there are some plumes or feathers borrowed from other birds1 like that foolish bird in the fable1 we begin to raise our crests1 and boast ourselves1 as if we had all these of our own1 and were beholden to none1 but as things that are truly our own will not be sufficient to feed this flame of gloriation1 without the accession of outward things2 so present things1 and the present time1 will not afford aliment enough1 or fuel for this humour1 without the addition of the morrow4 8,boast not thyself of to-morrow40 ,no man's present possession satisfies him1 without the addition of hope and expectation for the future1 and herein the poverty of man's spirit appears1 and the emptiness of all things we enjoy here1 that our present revenue1 as it were1 will not content the heart4 ,the present possession fills not up the vacuities of the heart1 without the supply of our imaginations1 by taking so much in upon the head of the morrow1 to speak so4 ,as one prodigal and riotous waster1 who cannot be served with his yearly income1 but takes so much on upon his estate1 upon the next year's income1 before it come1 begins to spend upon it1 before it come itself1 and then1 when it comes1 it cannot suffice itself1 so the insatiable and indigent heart of man cannot subsist and feed its joy in complacency upon the whole world1 if it were presently in its possession1 without some accession of hopes and expectations for the time to come4 ,therefore the soul1 as it were1 anticipates and forestalls the morrow1 and borrows so much present joy and boasting upon the head of it1 which when it comes itself1 perhaps it will not fill the hand of the reaper1 let be7#bgh7 pay for that debt of gloriation that was taken on upon its name1 or compense the expectation which was in it1 see ,job xi4 #ah1 #bj1 viii4 #ac4 ,hope is like a man's house to him1 but to many it is no better than a spider's web4 ,we have then a clear demonstration of the madness and folly of men1 who hang so much upon things without1 and suffer themselves to be moulded and modelled in their affections1 according to the variety of external accidents4 ,first of all1 consider the independence of all things upon us and our choice2 there is nothing more unreasonable than to stir our passions upon that which falls not under our deliberation1 as the most part of things to come are4 ,what shall be to-morrow1 what shall come of my estate1 of my places2 what event my projects and designs shall have1--this is not in my hand1 these depend upon other men's wills1 purposes1 and actions1 which are not in my power1 and therefore1 either to boast of glory upon that which depends upon the concurrence of so many causes unsubordinate to me1 or to be vexed and disquieted upon the fore-apprehension of that which is not in my hand to prevent1 is not only irreligious1 as contrary to our ,saviour's command1 ,matt4 vi4 #be1 but unreasonable also1 as that which even nature condemns4 8,take not thought for to-morrow10 and so by consequent1 8,boast not thyself of to-morrow10 and there is one argument from the vanity of such affections4 8,thou canst not make one hair black1 nor add one cubit to thy stature10 c4 ,to what purpose1 then1 are either those vexations or gloriations1 which cannot prevent evil1 nor procure good8 ,why should our affections depend upon others motions8 ,this makes a man the greatest slave and captive1 so that he hath not the dominion and power of himself4 ,but the vanity of such affections is the more increased1 if we consider that supreme eternal will1 by which all these things are determined1 and therefore1 it is in vain for creatures to make themselves more miserable1 or put themselves in a fool's paradise1 which will produce more misery afterwards1 and that1 for those things which are bound up in that fatal chain of his eternal purpose4 ,then1 in the next place1 the folly of men appears from the inconstancy of these things4 ,there is such an infinite variety of the accidents of providence1 that it is folly for a man to presume to boast of any thing1 or take complacency in it1 because many things fall between the cup and the lip17#bgi7 the chalice and the chin1 as the proverb is4 ,there is nothing certain1 but that all things are uncertain1--that all things are subject to perpetual motion1 revolution1 and change1--to-day a city1 to-morrow a heap4 ,and there is nothing between a great city and a heap but one day1 nothing between a man and no man but one hour4 ,our life is subject to infinite casualties1 it may receive the fatal stroke from the meanest thing1 and most unexpected1 it is a bubble floating upon the water1 for this world is a watery element1 in continual motion with storm2 and in these1 so many poor dying creatures rise up1 and swim and float awhile1 and are tossed up and down by the wind and wave2 and the least puff of wind or drop of rain sends it back to its own element4 ,we are a vapour appearing for a very little time--a creature of no solidity--a dream--a shadow and appearance of something2 and this dream or apparition is but for a little time1 and then it evanisheth1 not so much into nothing1 for it was little distant from nothing before1 but it disappears rather4 ,all human affairs are like the spokes of a wheel1 in such a continual circumgiration1 as a captive king1 who was drawing ,sesostris's chariot1 said1 when he was looking often behind him4 ,the king of ,egypt1 ,sesostris1 demanded for what end did he look so often about him8 ,says he1 8,i am looking to the wheel1 musing upon the vicissitudes and permutations of it1 how the highest parts are instantly the lowest40 ,and this word repressed the king's vain glory47#bhj7 ,now1 in this constant wheeling of outward things1 which is the soul that enjoys true quiet and peace8 ,even that soul that is fixed1 as it were1 in the centre upon ,god1 that hath its abode in him2 though the parts without be in a continual violent motion1 yet the centre of the wheel is at much peace1 is not violently turned1 but gently complies to the changes of the other4 ,and then consider the madness of this1--8,thou knowest not1 c40 ,there are two reasons in the things themselves1--inconstancy1 and independency on us2 but this is as pressing as any1--our ignorance of them2 they are wholly in the dark to us1 as it were in the lower parts of the earth4 ,as there is no more in our power but the present hour1--for to yesterday we are dead already1 for it is past and cannot return1 it is as it were buried in the grave of oblivion1 and to to-morrow we are not yet born1 for it is not come to the light1 and we know not if ever it will come1--so there is no more in our knowledge but the present hour4 ,the time past1 though we remember it1 yet it is without our practical knowledge1 it admits of no reformation by it2 and the time to come is not born to us1 and it is all one as if we were not born to it4 ,and indeed1 in the ,lord's disposing of all affairs under the sun1 after this method1 there is infinite wisdom and goodness both1 though at the first view men would think it better that all things went on after an uniform manner1 and that men knew what were to befall them4 ,yet1 ,i say1 ,god hath herein provided for his own glory and the good of men1--his own glory1 while he hath reserved to himself the absolute dominion and perfect knowledge of his works1 and exercises them in so great variety1 that they may be seen to proceed from him2 and for our good1--for what place were there for the exercise of many ,christian virtues and graces1 if it were not so8 ,what place for patience1 if there were no cross dispensations8 ,what place for moderation1 if there were no prosperity8 ,if there were not such variety and vicissitude1 how should the evenness and constancy of the spirit be known8 ,where should contentment and tranquillity of mind have place8 ,for it is a calm in a storm properly1 not a calm in a calm1--that is no virtue4 ,if the several accidents of providence were foreseen by us1 what a marvellous perturbation and disorder would it make in our duty6 ,who would do his duty out of conscience to ,god's command1 to commit events to him8 ,now1 there is the trial of obedience1 to make us go by a way we know not1 and resign ourselves to the all seeing providence1 whose eyes run to and fro throughout the earth4 ,therefore that no grace may want matter and occasion of exercise2 that no virtue may die out for want of fuel1 or rust for lack of exercise1 ,god hath thus ordered and disposed the world4 ,there is no condition1 no posture of affairs1 in which he hath not left a fair opportunity for the exercising of some grace4 ,hath he shut up and precluded the acting of one or many through affliction1 then surely he hath opened a wide door1 and given large matter for self denial1 humility1 patience1 moderation1 and these are as precious as any that look fairest4 ,in a word1 ,i think the very frame and method of the disposing of this material world speaks aloud to this purpose4 ,you see1 when you look below1 there is nothing seen but the outside of the earth1 the very surface of it only appears1 and there your sight is terminated1 but look above1 and there is no termination1 no bounding of the sight1--there are infinite spaces1 all are transparent and clear without and within4 ,now1 what may this present unto us8 ,one says1 it shows us that our affections should be set upon things above and not on things below1 seeing below there is nothing but an outward appearance and surface of things1--the glory and beauty of the earth is but skin deep1 but heavenly things are alike throughout1 all transparent1 nothing to set bounds to the affections2 they are infinite1 and you may enlarge infinitely towards them4 ,i add this other consideration1 that ,god hath made all things in time dark and opaque1 like the earth4 ,look to them1 you see only the outside of them1 the present hour1 and what is beyond it you know no more1 than you see the bowels of the earth1 but eternity is both transparent and conspicuous throughout1 and infinite too4 ,therefore ,god hath made us blind to the one1 that we should not set our heart1 nor terminate our eyes upon any thing here1 but he hath opened and spread eternity before us in the scriptures1 so that you may read and understand your fortune1--your everlasting estate in it4 ,he hath shut up temporal things and sealed them1 and wills us to live implicitly1 and give him the trust of them without anxious foresight1 but eternity he hath unveiled and opened unto us4 ,certain it is1 that no man1 till he be fully possessed of ,god1 who is an all sufficient good 7,psal4 iv47 can find any satisfaction in any present enjoyment1 without the addition of some hope for the future4 ,great things without it will not content4 ,for what is it all to a man if he have no assurance for the time to come8 ,and mean things with it will content4 ,great things with little hope and expectation1 fill with more vexation instead of joy1 and the greater they be1 this is the more increased4 ,again1 mean and low things1 with great hopes and large expectations1 will give more satisfaction1 therefore1 all mankind have a look towards the morrow1 and labour to supply their present defects and wants1 with hope or confidence of that4 ,i would exhort you who would indeed have solid matter of gloriation1 and would not be befooled into a golden dream of vain expectations of vain things1 that ye would labour to fill up the vacuities of present things with that great hope1 the hope of salvation1 which will be as an helmet to keep your head safe in all difficulties1 #a ,pet4 i4 #c1 ,heb4 vi4 #ah1 #ai1 ,rom4 v4 #e4 ,it is true1 other men's expectations of gain and credit1 and such things1 do in some measure abate the torment and pain of present wants and indigencies1 but certain it is1 that such hope is not so sovereign a cordial to the heart1 as to expel all grief1 but leaves much vexation within4 ,but then also1 the frequent disappointment of such projects and designs of gain1 honour1 and pleasure1 and the extreme unanswerableness of these to the desires and hopes of the soul1 even when attained1 must needs breed infinitely more anxiety and vexation in the spirit1 than the hope of them could give of satisfaction1 yea the more the expectation was1 it cannot choose but the greater shame and confusion must be4 ,therefore1 if you would have your souls truly established1 and not hanging upon the morrow uncertainly1 as the most part of men are get a look beyond the morrow1 unto that everlasting day of eternity1 that hath no morrow7#bha7 after it1 and see what foundation you can lay up for that time to come1 as ,paul bids ,timothy counsel the rich men in the world1 who thought their riches and revenues1 their offices and dignities1 a foundation and well spring of contentment to them and their children1 and are ready to say with that man in the parable1 8,soul take thy rest1 thou hast enough laid up for many years40 8,charge them1 says he10 c4 #a ,tim4 vi4 #af-ai4 ,o a charge worthy to be engraven on the tables of our hearts1 worthy to be written on the ports of all cities1 and the gates of all palaces4 ,you would all have a foundation of lasting joy1 says he1 but why seek you lasting joy in fading things1 and certain joy in uncertain riches1 and solid contentment in empty things1 and not rather in the living ,god1 who is the unexhausted spring of all good things8 ,therefore1 if you would truly boast of to-morrow1 or sing a solid requiem to your own hearts1 there is another treasure to be laid up in store against the time to come1--the time only worthy to be called time1 that is eternity1 and that is study to do good1 and be rich in good works1 in works of piety1 of mercy1 of equity1 of sobriety4 ,this is a better foundation for the time to come1 or1 rather receive and embrace the promise of eternal life made to such1--that free and gracious promise of life in the gospel1 and so you may supply all the wants and indigencies of your present enjoyments1 with the precious hope of eternal life which cannot make ashamed4 ,but what is the way that the most part of men take to mitigate and sweeten their present hardships8 ,even like that of the fool in the parable ,luke xii4 ,they either have something laid up for many years1 or else their projects and designs reach to many years4 ,the truth is1 they have more pleasure in the expectation of such things1 than in the real possession1 but that pleasure is but imaginary also4 ,how many thoughts and designs are continually turning in the heart of man1--how to be rich1 how to get greater gain1 or more credit8 ,men build castles in the air1 and fancy to themselves1 as it were1 new worlds of mere possible things1 and in such an employment of the heart1 there is some poor deceiving of present sorrows1 but at length they recur with greater violence4 ,every man makes romances for himself1 pretty fancies of his own fortune1 as if he had the disposing of it himself4 ,he sits down1 as it were1 and writes an almanack and prognostication in his own secret thoughts1 and designs his own prosperity1 gain1 and advantage1 and pleasures or joys1 and when we have thus ranked our hopes and expectation1 then we begin to take complacency in them1 and boast ourselves in the confidence of them1 as if there were not a supreme ,lord who gives a law to our affairs1 as immediately as to the winds and rains4 ,now1 that you may know the folly of this1 consider the reason which is subjoined1--8,for thou knowest not what a day may bring forth40 ,there is a concurrence of inconstancy in all things1 and ignorance in us1 which might be sufficient to check our folly of confident and presumptuous expectation from them1 and gloriation in them1 so that1 whether we look about us to the things themselves1 or within us to ourselves1 all things proclaim the folly and madness of that which the heart of man is set upon4 ,and this double consideration the apostle ,james opposes to the vain hopes and confident undertakings of men1 chap4 iv4 #ac1 c41 which place is a perfect commentary upon this text1 he brings in an instance of the resolutions and purposes of rich men1 for the compassing of gain by merchandise1 whereby you may understand all the several designs and plots of men1 that are contrived and ordered1 and laid down in the hearts of men1 either for more gain1 or more glory1 or more pleasure and ease4 ,now1 the grand evil that is here reproved1 is not simply men's care and diligence in using lawful means for their accommodation in this life1 or yet their wise and prudent foresight in ordering of their affairs for attaining that end1 for both these are frequently recommended and commended by the wise man ,prov4 vi4 #f1 and xxiv4 #bg4 ,but here is the great iniquity1--that men in all these contrivings and actings1 carry themselves as if they were absolute independents1 without consideration of the sovereign universal dominion of ,god4 ,no man almost reflects upon that glorious ,being1 which alone hath the negative and definitive sentence in all the motions and affairs of the sons of men1 or considers1 that it is not in man that walks to direct his paths2 that when all our thoughts and designs are marshalled and ordered1 and the completest preparation made for reaching our intended ends1 that yet the way of man is not in himself1 that all these things are under a higher and more absolute dominion of the most high ,god4 ,whose heart doth that often sound unto1--8,a man's heart deviseth his way1 but the ,lord directeth his steps10 and so is not bound by any rule to conform his executions to our intentions8 ,for he works all according to the counsel of his own will1 and not ours1 and therefore1 no wonder that the product of our actions does not answer our intentions and devices1 because the supreme rule and measure of them is above our power1 and without our knowledge4 ,and therefore1 though there were never so many devices in the heart of man1 never so wisely or lawfully contrived and ordered1 though the mine be never so well prepared1 and all ready for the firing of it1 yet the counsel of the ,lord1 that shall stand1 ,prov4 xix4 #ba1 and xvi4 #i4 ,that higher determination may blow up our best consultations or drown them1 for man's goings are of the ,lord1 how then can a man understand his paths8 ,prov4 xx4 #bd4 ,and yet the most part of men1 in all these things1 lose the remembrance of this fatal and invincible subordination to ,god1 and propose their own affairs and actions1 as if themselves were to dispose of them1 and when their own resolutions and projects seem probable1 they begin to please themselves in them1 in the forethought of what they will do1 or what they may have or enjoy to morrow afterward2 there is a present secret complacency and gloriation1 without any serious reminding the absolute dependence of all things upon the will of ,god1 and their independence upon our counsels without forecasting and often ruminating upon the perpetual fluctuation and inconstancy of human affairs1 but1 as if we were the supreme moderators in heaven and earth1 so we act and transact our own business in a deep forgetfulness of him who sits in heaven1 and laughs at all our projects and practices and therefore1 the ,holy ,ghost would have this secret but serious thought to season all our other purposes and consultations1--8,if the ,lord will10 c4 ,whereas though we ought to say and think this1 it is scarce minded1 and then we know not what shall be to morrow for our life itself is a vapour4 ,herein is a strong argument1--you lay your designs for to morrow1 for a year1 for many years1 and yet ye know not if ye shall be to morrow4 ,how many men's projects are cast beyond that time that is measured out on ,god's counsel6 ,and what a ridiculous thing must that be to him1 if it be not done with submissive and humble dependence on him6 ,in a word time is with child of innumerable things1 conceived by the eternal counsel of ,god4 ,infinite and inconceivably various are those conceptions which the womb of time shall at length bring forth to light4 ,every day1 every hour1 every minute is travailing in pain1 as it were1 and is delivered of some one birth or another1 and no creature can open its womb sooner1 or shut it longer1 than the appointed and prefixed season4 ,there is no miscarrying as to him whose decrees do properly conceive them though to us they seem often abortive4 ,now1 join unto this1 to make the allusion full1 as long as they are carried in the womb of time1 they are hid from all the world4 ,the womb is a dark lodging and no understanding nor eye can pierce into it1 to tell what is in it1 till it break forth1 and therefore1 children born are said to come to the light1 for till then1 they are to us in a cloud of darkness1 that we cannot tell what they are4 ,so then1 every day1 every hour1 every moment is about to bring forth that which all the world is ignorant of1 till they see it1 and oh6 that then they understood it4 ,we know not whether the morrow's or next hour's birth may be a proportioned child1 or a monster1 whether it will answer the figure and mould that is in our mind1 or be misshapen and deformed to our sense4 ,men's desires and designs may be said to conceive1 for they form an inward image and idea within themselves1 to which they labour to make the product and birth of time conformable1 and when it answers our preconceived form1 then we rejoice as for a man child4 ,but for the most part it is a monster as to our conception1 it is an aberration from our rule1 it is either mutilated and defective of what we desire1 or superfluous or deformed1 which turns our expectation into vexation1 and our boasting into lamentation4 ,but the truth is1 time brings forth no monsters as to the ,lord's decrees1 which are the only just measures of all things4 ,it may be said of every thing under the sun1 as ,david speaks of himself in the womb1 8,my substance was not hid from thee1 when ,i was made in secret1 and curiously formed in the lowest parts of the earth10 c4 ,psal4 cxxxix4 #ae4 ,his eyes see all their substance1 yet being unperfect1 and in his everlasting book all their members are written1 the portraiture of every thing is drawn there to the life1 and these in continuance are fashioned just as they were written and drawn1 and so they exactly correspond to his preconception of them1 whatever deformity they may have as to us1 yet they are perfect works1 and beautiful to him4 ,sermon ,,viii4 ,isaiah i4 #aj1 #aa1 c4--8,hear the word of the ,lord1 ye rulers of ,sodom1 give ear unto the law of our ,god1 ye people of ,gomorrah10 c4 ,it is strange to think what mercy is mixed with the most wrath like strokes and threatenings4 ,there is no prophet whose office and commission is only for judgment1 nay1 to speak the truth1 it is mercy that premises threatenings4 ,the entering of the law1 both in the commands and curses1 is to make sin abound1 that grace may superabound1 so that both rods and threatenings are the messengers of ,jesus ,christ1 to bring sinners to him for salvation4 ,every thing should be measured and named by its end1 so1 call threatenings promises1 call rods and judgments mercies1 name all good1 and good to you1 if so be you understand the purpose of ,god in these4 ,the shortest preaching in the ,bible useth to express itself what it means1 though it be never so terrible4 ,this is a sad and lamentable beginning of a prophet's ministry1 the first word is1 to the heavens and to the earth7#bhb7 a weighty and horrible regrate7#bhc7 of this people1 as if none of them were to hear1 as if the earth could be more easily affected than they4 ,the creatures are taken witnesses by ,god of their ingratitude1 and then who shall speak for them8 ,if heaven and earth be against them1 who shall speak good of them8 ,will their own conscience8 ,no certainly1 it will1 in the day of witnessing and judging1 precipitate its sentence1 and spare the judge the labour of probation1 8a man's enemy shall be within his own house10 though now your consciences agree with you4 ,nay1 why doth the ,lord speak to them8 ,because the people consider not1 because consciences have given over speaking to them1 therefore the ,lord directs his word to the dumb earth4 ,yet how gracious is he1 as to direct a second word even to the people1 though a sad word8 ,it is a complaint of iniquity and backsliding1 and such as cannot be uttered1 yet it is mercy to challenge them1 yea1 to chasten them4 ,if the ,lord would threaten a man with pure and unmixed judgments1 if he would frame a threatening of a rod of pure justice1 ,i think it should be this1 8,i will no more reprove thee1 nor chasten thee10 and he is not far from it1 when he says1 8,why shall ye be stricken any more80 c4 ver4 #e4 ,as if he would say1 ,it is in vain now to send a rod1 ye receive no correction4 ,i sent the rod1 that it might open your hearts and ears to the word1 and seal your instruction1--but to what purpose is it8--,ye grow worse and worse4 ,well1 the prophet compares here sin and judgment1 and the one far surmounts the other4 ,ye would think a desolate country1 burnt cities1 desolation made by strangers1 a sufficient recompense of their corruption and misorders1 of their forsaking and backsliding4 ,ye would think now1 if your present condition and the land's pressed you to utter ,jeremiah's lamentation1 a sadder than which is not almost imaginable1 ye would think1 ,i say1 that you had received double for all your sins4 ,and yet1 alas6 how are your iniquities of infinite more desert8 ,all that were mercy1 which is behind infinite and eternal punishment4 ,that there is room left for complaint1 is mercy1 that there is a remnant left1 is mercy4 ,now1 to proclaim unto this people1 and convince them that their judgment was not severe1 he gives them one word from ,god4 ,and1 indeed1 it is strange1 that when the rod is sent1 because of the despising of the word1 that after the despising of both word and rod1 another word should come4 ,always this word is a convincing word1 a directing word1 and a comforting word4 ,these use to be conjoined1 and if they be not always expressed1 we may lawfully understand them4 ,we may join a consolation to a conviction1 and close a threatening with a promise1 if we take with a threatening4 ,jonah's preaching expressed no more but a threatening and denunciation of judgment1 but the people understood it according to ,god's meaning and made it a rule of direction1 and so a ground of consolation4 ,how inexcusable are we1 who have all these expressed unto us1 and often inculcated1 8line upon line1 and precept upon precept10 and yet so often divide the word of truth1 or neglect it altogether4 ,most part fancy a belief of the promises and neither consider threatenings nor commands4 ,some believing the threatenings1 are not so wise for their own salvation as to consider what ,god says more1 but take it for his last word4 ,shall not ,nineveh rise up in judgment against this generation8 ,they repented at one preaching1 and that a short one1 and in appearance very defective1 and yet we have many preachings of the ,son of ,god and his apostles in this ,bible1--both law and gospel holden forth distinctly1 and these spoken daily in our audience1 and yet we repent not4 ,this is a strange preface going before this preaching1 and more strange in that it is before the first preaching of a young prophet4 ,he speaks both to rulers and people1 but he gives them a name such as certainly they would not take to themselves1 but seeing he is to speak the word of the ,lord1 he must not flatter them1 as they did themselves4 ,is not this the ,lord's people1 his portion and inheritance which he chose out of the nations8 ,are not these rulers the princes of ,judah1 and the ,lord's anointed8 ,were they not both in covenant with ,god1 and separated from the nations both in privileges and profession8 ,how then are they 8rulers of ,sodom0 and 8people of ,gomorrah0 likened to the worst of the nations1 and not likened to them but spoken of as if they were indeed all one4 ,when ye hear the preface ye would think that the prophet was about to direct his speech to ,sodom and ,gomorrah1 but when you look upon the preaching ye find he means ,judah and ,jerusalem1 and these are the rulers and people he speaks of4 ,certainly1 according as men walk1 so shall they be named and ranked4 ,external privileges and profession may give a name before men1 and separate men from men before the world1 but they give no name1 make no difference1 before ,god1 if all other things be not suitable to these4 8,he is not a ,jew1 saith ,paul1 who is one outwardly10 but he who hath that circumcision in the heart1 in the spirit1 and not in the letter4 ,outward profession and signs may have praise of men1 but it is this that hath praise of ,god1 ,rom4 ii4 #bh1 #bi4 ,circumcision and uncircumcision1 baptism or unbaptism1 availeth nothing1 but a new creature4 ,a baptized ,christian and an unbaptized ,turk are alike before ,god1 if their hearts and ways be one1 ,gal4 vi4 #ae4 ,all ,christians profess faith1 and glory in baptism1 but it avails nothing except it work by love1 ,gal4 v4 #f4 ,now1 what name shall we give you8 ,how shall our rulers be called8 ,how shall ye1 the people1 be called8 ,if we shall speak the truth1 we fear it will instruct you not1 but irritate you1 yet the truth we must speak1 whether ye choose or whether ye refuse4 ,you would all be called ,christians1 the people of ,god1 but we may not call you so1 except we would flatter you1 and deceive you by flattering1 and murder you by deceiving4 ,we would gladly name you ,christians in the spirit1 saints chosen and precious4 ,o that we might speak so to rulers and people6 but1 alas1 we may not call you so except ye were so indeed1 we may not call you ,christians lest ye believe yourselves to be so4 ,and yet1 alas1 ye will think yourselves such1 speak what we can4 ,would you know your name then8 ,i perceive you listen to hear what it is4 ,but understand1 that it is your name before ,god1 which bears his account of you4 ,what matter of a name among men8 ,it is often a shadow without substance1 a name without the thing4 ,if ,god name you otherwise1 you shall have little either honour or comfort in it1 when men bless you and praise you1 if the ,lord reckon you among the beasts that perish1 are ye honoured indeed8 ,well1 then1 hear your name before ,god4 ,what account hath he of you8 ,ye rulers are rulers of ,sodom1 and ye people are people of ,gomorrah4 ,and if ye think this a hard saying1 ,i desire you will notice the way that the prophet ,isaiah takes to prove his challenge against them1 and the same may be alleged against rulers and people now4 ,we need no proof but one of both1 see ver4 #bc1--8,thy princes are rebellious1 because1 though they hear much against their sins1 yet they never amend them1 they pull away their shoulder1 if they hear1 yet they harden their heart40 ,is there any of them hath set to pray in their families1 though earnestly pressed8 ,well1 what follows8 8,every one loves gifts40 ,covetousness1 then1 and oppression proves rulers to be rulers of ,sodom4 ,shall then houses stand1 8shalt thou reign1 because thou closest thyself in cedar80 ,jer4 xxii4 #ae4 ,no certainly1 men shall one day take up a proverb against them4 8,woe to him that increaseth that which is not his1 and ladeth himself with thick clay1 they shall be for booties to the ,lord's spoilers10 ,hab4 ii4 #f4 ,woe to them1 for they have consulted shame to their houses1 and sinned against their own soul4 ,their design is to establish their house1 and make it eminent1 but they take a compendious way to shame and ruin it4 ,alas1 it is too public1 that rulers seek their own things1 for themselves and their friends1 and for ,jesus and his interests they are not concerned4 ,but are ye1 the people1 any whit better8 ,o that it were so6 ,but alas1 when ye are involved in the same guiltiness1 ,i fear ye partake of their plagues6 ,what are ye then8 8,people of ,gomorrah40 ,is not the name of ,god blasphemed daily because of you8 ,are not the abominations of the ,gentiles the common disease of the multitude1 and the very reproach of ,christianity8 ,set apart your public services and professions1 and is there any thing behind in your conversation1 but drunkenness1 lying1 swearing1 contention1 envy1 deceit1 wrath1 covetousness1 and such like8 ,have not the multitude of them been as civil1 and carried themselves as blamelessly1 and without offence1 as the throng of our visible church8 ,what have ye more than they8 ,it is true1 ye are called ,christians1 and ye boast in it4 ,ye know his will1 and can speak of points of religion1 can teach and instruct others1 and so have1 as it were1 in your minds a form and method of knowledge1--the best of you are but such4 ,but ,i ask1 as ,paul did the ,jews in such a case1 8,thou that teachest another1 teachest thou not thyself8 ,thou that makest a boast of the law1 through breaking of it1 dishonourest thou ,god80 ,rom4 ii4 #ag-bc4 ,why then1 certainly all thy profession and baptism avail nothing1 and will never extract thee from the pagans1 with whom thou art one in conversation4 ,thy profession is so far from helping thee in such a case1 that it shall be the most bitter ingredient in thy cup of judgment1 for it is the greatest aggravation of thy sin1 for through it ,god's name is blasphemed4 ,if they had not known1 they had not had sin4 ,pagan's sin is no sin in respect of ,christians4 ,if ye consider ,christ's sermon1 ,matt4 xi41 ye will say ,isaiah is a meek and moderate man in regard of him4 ,isaiah calls them people of ,gomorrah1 but ,christ will have them worse1 and their judgment more intolerable than theirs4 ,and that not only the profane of them1 but the civil and religious like who believe not in him4 ,well1 then1 here is the advantage ye get of your name of ,christianity1 of your privilege of hearing his word daily1 ye who never ponder it1 to tremble at it1 or to rejoice in it1 who cannot be moved either to joy or grief for spiritual things1 neither law nor gospel moves the most part of you4 ,i say1 here is all your gain1--ye shall receive a reward with ,gentiles and pagans1 yea1 ye shall be in a worse case than they in the day of the ,lord4 ,the civil ,christian shall be worse than the profane ,turk1 and ye shall not then boast that ye were ,christians1 but shall desire that ye had dwelt in the place where the gospel had never been preached4 ,it is a character of the nations1 that they call not on ,god1 and of heathen families1 that they pray not to him1 7,jer4 x4 #be17 and wrath must be poured on them4 ,what1 then1 are the most part of you8 ,ye neither bow a knee in secret nor in your families1 to ,god4 ,your time is otherwise employed1 ye have no leisure to pray twice or thrice a day alone1 except when ye put on your clothes ye utter some ordinary babblings4 ,ye cannot be driven to family worship4 ,shall not ,god rank you in judgment with those heathen families8 ,or shall it not be more tolerable for them than for you8 ,and are not the most part of you every one given to covetousness1 your heart and eye after it1 seeking gain and advantage more than the kingdom of heaven8 ,doth not every one of you1 as you have power in your hand1 oppress one another1 and wrong one another8 ,now1 our end in speaking thus to you1 is not to drive you to desperation4 ,no1 indeed1 but as there was a word of the ,lord sent to such by ,isaiah1 so we bring a word unto you4 ,that which ruins you1 is your carnal confidence4 ,ye are presumptuous as this people1 and cry1 8,the temple of the ,lord1 the work of the ,lord10 c4 as if these would save you4 ,know1 therefore1 that all these will never cover you in the day of wrath4 ,know there is a necessity to make peace with ,god1 and your righteousness must exceed the righteousness of a profession1 and external privileges and duties1 or else ye shall be as far from the kingdom of heaven as ,sodom and ,gomorrah4 ,we speak of rulers' sins1 that ye may mourn for them1 lest ye be judged with them4 ,if ye do not mourn for them in secret1 know that they are your sins1 ye are companions with them4 ,many fret1 grudge1 and cry out against oppression1 but who weeps in secret8 ,who prays and deprecates ,god's wrath1 lest it come upon them8 ,and while it is so1 the oppression of rulers becomes the sin of the oppressed themselves4 8,hear the word of the ,lord40 ,it were a suitable preparation for any word that is spoken1 to make it take impression1 if it were looked on 8as the word of the ,lord10 and 8law of our ,god40 ,and truly no man can hear aright unless he hear it so4 ,why doth not this word of the ,lord return with more fruit8 ,why do not men tremble or rejoice at it8 ,certainly1 because it is not received as ,god's word4 ,there is a practical heresy in our hearts1 which rather may be called atheism--we do not believe the ,scriptures4 ,i do not say men call it in question1 but ,i say1 ye believe them not4 ,it is one thing to believe with the heart1 another thing not to doubt of it4 ,ye doubt not of it1 not because ye do indeed believe it1 but because ye do not at all consider it4 ,it is one thing to confess with the mouth1 and another thing to believe with the heart1 for ye confess the ,scriptures to be ,god's word1 not because ye believe them1 but because ye have received such a tradition from your fathers1 have heard it from the womb unquestioned4 ,o that this were engraven on your heart--that these commands1 these curses1 these promises are divine truths1 the words and the oath of the ,holy ,one6 ,if every word of truth came stamped with his authority1 and were received in the name of ,god himself1 what influence would it have on the spirits and the practices of men8 ,this would be a great reformer1 would reform more in a month1 than church and state hath done these many years4 ,why are rulers and people not converted and healed for all that is spoken8 ,here it is1 8,who believes our report80 ,who believes that our report is thy own testimony1 ,o ,lord8 ,when ministers threaten you in ,god's name1--if his authority were stamped on the threatening1 if men did seriously apprehend it were ,god's own voice1 would they not tremble8 ,when the gospel and the joyful sound comes forth1 if he apprehended that same authority upon it1 which ye who are convinced believe to be in the law1 would ye not be comforted8 ,finally1 ,i may say1 it is this point of atheism1 of inconsideration and brutishness1 that destroys the multitude1 makes all means ineffectual to them1 and retards the progress of ,christians4 ,men do not consider1 that this word is the word of the eternal1 and true1 and faithful ,god1 and that not one jot of it will fail4 ,here is a point of reformation ,i would put you to1 if ye mind indeed to reform1 let this enter into your hearts and sink down1 that the law and gospel is the word of ,god1 and resolve to come and hear preachings so1 as the voice 8of ,jesus ,christ1 the true and faithful witness40 ,if ye do not take it so now1 yet ,god will judge you so at the end4 8,he that despiseth you1 despiseth me1 and he that hears not you1 hears not me40 ,if ye thought ye had to do with ,god every ,sabbath1 would ye come so carelessly1 and be so stupid and inconsiderate before the ,judge of all the earth8 ,but ye will find in the end1 that it was ,god whom ye knew not4 ,sermon ,,ix4 ,isaiah i4 #aa4--8,to what purpose is the multitude of your sacrifices unto me8 saith the ,lord10 c4 ,this is the word he calls them to hear and a strange word4 ,isaiah asks1 ,what mean your sacrifices8 ,god will not have them4 ,i think the people would say in their own hearts1 ,what means the prophet8 ,what would the ,lord be at8 ,do we anything but what he commanded us8 ,is he angry at us for obeying him8 ,what means this word8 ,is he not repealing the statute and ordinance he had made in ,israel8 ,if he had reproved us for breach of commands1 for omission and neglect of sacrifices1 we would have taken with it1 but what means this reproof for well doing8 ,the ,lord is a hard master4 ,if we neglect sacrifices1 and offer up the worst of the flock1 he is angry1 if we have a care of them1 and offer them punctually1 and keep appointed days precisely1 he is angry4 ,what shall we do to please him8 ,i think many of you are put to as great a non plus1 when your prayers and repentance and fasting are quarrelled1 do ye not say in your hearts1 we know not what to do8 ,ministers are angry at us if we pray not1 and our praying they cry out against1 they command us to repent and fast1 and yet say that ,god will abhor both these4 ,this is a mystery1 and we shall endeavour to unfold it to you from the word4 ,it concerns us to know how ,god is pleased with our public services and fastings for the most part of people have no more religion4 ,ye all1 ,i know1 desire to know what true religion is4 ,consult the ,scriptures1 and search them1 for there ye shall find eternal life4 ,we frame to ourselves a wrong pattern and copy of it1 and so we judge ourselves wrong4 ,our narrow spirits do not take in the latitude of the ,scripture's religion1 but taking in one part we exclude another1 and think ,god rigid if it be not taken off our hand so4 ,but1 ,i pray1 consider these three things1 which seem to make up the good old way1 the religion of the ,old and ,new ,testaments-- ,first1 ,religion takes in all the commands1--it is universal1 hath respect to all the commandments1 ,psal4 cxix4 #f4 ,it carries the two tables in both hands1 the first table in the right hand1 and the second in the left4 ,these are so entirely conjoined1 that if you receive not both1 you cannot receive any truly4 ,secondly1 ,it takes in all the man1 his soul and spirit as well as his body1 nay1 it principally includes that which is principal in the man1 his soul and spirit1 his mind and affections4 ,if ye divide these1 ye have not a man present but a body1 and what fellowship can bodies have with him who is a ,spirit8 ,if ye divide these among themselves1 ye have not a spirit indeed present if the mind be not present1 surely the heart cannot1 but if the mind be1 and the heart away1 religion is not religion1 but some empty speculation4 ,the mind cannot serve but by the heart1 where the heart is1 there a man is reckoned to be4 ,thirdly1 ,it takes in ,jesus ,christ as all1 and excludes altogether a man's self4 ,he worships ,god in the spirit1 but he rejoices not in himself1 and in his spirit1 but in ,jesus ,christ1 and hath no confidence in himself1 or the flesh1 ,phil4 iii4 #c1 #h4 ,it includes the soul and spirit1 and all the commands1 but it denies them all1 and embraces ,jesus ,christ by faith1 as the only object of glorying in and trusting in4 ,all a man's self becomes dross in this consideration4 ,now1 the first of these is drawn from the last1 therefore it appears first--,i say1 an endeavour in walking in every thing commanded1 of conforming our way to the present rule and pattern1 is a stream flowing from the pure heart within4 ,a man's soul and affections must once be purified1 before it sends out such streams in conversation4 ,and from whence doth that pure heart come8 ,is it the fountain and original8 ,no certainly4 ,the heart is desperately wicked above all things1 and how will it cleanse itself8 ,but this purity proceeds from another fountain1--from faith in ,jesus ,christ1 and it is this that lies nearest the uncreated fountain ,christ himself1 it is the most immediate conduit the mouth of the fountain or the bucket to draw out of the deep wells of salvation4 ,all these are conjoined in this order1 #a ,tim4 i4 #e--8,the end of the commandment is love40 ,ye know love is said elsewhere to be the fulfilling of the law1 and when we say love1 we mean all duties to ,god and man1 which love ought immediately to principle4 ,now this love proceeds from a pure heart1 cleansed and sanctified1 which pure heart proceeds from faith unfeigned4 ,so then1 we must go up in our searching from external obedience all alongst1 till we arrive at the inward fountain of ,christ dwelling in us by faith1 and then have ye found true religion indeed4 ,now1 ye may think possibly1 we have used too much circumlocution3 what is all this to the present purpose8 ,yes1 very much4 ,ye shall find the ,lord rejecting this people's public worship and solemn ordinances upon these three grounds1--either they did not join with them the observation of weightier commands1 or they did not worship him in them with their spirits1 had not souls present1 or they knew not the end and use for which ,god had appointed these sacrifices and ceremonies1 they did not see to the end of all1 which was ,jesus ,christ4 ,first1 then1 ,i say the people were much in external sacrifices and ceremonies1 commanded of ,god1 but they were ignorant of the end of his commands1 and of the use of them4 ,ye know in themselves they had no goodness1 but only in relation to such an end as he pleased they should lead to1 but they stayed upon the ceremony and shadow1 and were not led to use it as a means for such an end2 and so1 though they fancied that they obeyed1 and pleased ,god1 yet really they wholly perverted his meaning and intention in the command2 therefore doth the ,lord plead with them in this place for their sacrificing1 as if it had been murder4 ,they used to object his commands4 ,what1 says the ,lord1 did ,i command these things8 ,who required them8 ,meaning certainly1 who required them for such an end1 to take away your sin8 ,who required them but as a shadow of the substance to come8 ,who required them but as signs of that ,lamb and sacrifice to be offered up in the fulness of time8 ,and forasmuch as ye pass over all these1 and think to please me with the external ceremony1 was that ever my intent or meaning8 ,certainly ye have fancied a new law of your own1 ,i never gave such a law2 therefore it is said1 ,psal4 l4 #ac4--;,god pleads just after this manner1 8,will ,i eat the flesh of bulls1 or drink the blood of goats80 c42 and ,micah vi4 #g1 8,will the ,lord be pleased with thousands of rams1 or with ten thousands of rivers of oil80 ,he who hath no pleasure in sinful men1 what pleasure can he have in beasts8 ,therefore1 it was to signify to them 7who thought ,god would be pleased with them for their offering7 that he could not endure them2 it was worse to him to offer him such a recompense1 than if they had done none at all4 ,he is only well pleased in his well-beloved ,son2 and when they separate a lamb or a bullock from the well-beloved1 what was it to him more than 8a dog's neck0 or 8swine's flesh80 ,it was his creature1 as these are1 and no more1 ,isa4 lxvi4 #c4 ,now that they looked never beyond the ceremonies1 is evident1 because they boasted in them2 they used to find out these as a remedy of their sins1 and a mean to pacify ,god's wrath1 ,micah vi4 #f4 ,paul bears witness of it1 #b ,cor4 iii4 #ac-ae4 ,moses had a vail of ceremonies over his face1 and the children of ,israel could not steadfastly look to the end of that mystery1 ,christ ,jesus1 but their minds were blinded1 and are so to this day in the reading of the scriptures2 and this vail of hardness of heart shall be done away when ,christ returns to them again4 ,now1 ,i say1 it is just so with us4 ,there was never a people liker other than we are like the ,jews4 ,we have many external ordinances1 preaching1 hearing1 baptism1 communion1 reading1 singing1 praying in public1 extraordinary solemnities of fasting and thanksgiving1 works of discipline and government1 public reproof to sinners1 confessions and absolutions4 ,what would ye think if we should change the terms of sacrifices and new moons1 and speak all this to you8 ,to what purpose is the multitude of your fasts and feasts1 of your preachings and communions1 of your praying in secret1 and in your families1 of conference and prayer with others1 of running to and fro to hear preaching1 to partake of the ,lord's table8 ,i am full of them1 ,i delight not in them4 ,when ye come here on the ,sabbath1 who required at your hand to tread my courts8 ,come no more to hear the word1 run no more after communions1 seek no more baptism to your children1 call no more solemn assemblies1 it is all iniquity4 ,o1 say ye1 that is a strange preaching indeed6 ,must we pray no more1 hear no more1 sing no more8 ,did not ,god command these8 ,why do ye discharge them8 ,we do not mean so1 that these should not be1 but they should be in another way3 all these want the soul and life of them1 which is ,jesus ,christ in them4 ,do ye not think yourselves religious1 because ye frequent these8 ,the multitude of the people think that these please ,god1 and pacify his wrath3 ye have no other thing in your mind but these4 ,if ye can attain any sorrow or grief for sin1 or any tears to signify it1 presently you absolve yourselves for your repentance4 ,the scandalous who appear in public1 think the paying of a penalty to the judge1 and bowing the knee before the congregation17#bhd7 satisfies ,god4 ,ye miss nothing when ye have these4 ,i speak to the professors of religion also1 who pretend to more knowledge than others1 when ye have gone about so many duties1 ye are well satisfied if ye get liberty in them4 ,if ye can satisfy yourselves1 ye doubt not of ,god's satisfaction2 and if ye do not satisfy yourselves in your duties1 ye cannot believe his satisfaction4 ,ye get the ordinance1 and miss nothing4 ,now1 ,i say1 in all this ye do not reach to the end of this ministry1 ,jesus ,christ2 ye do not steadfastly behold him1 to empty yourselves in his bosom1 to turn over all the unrighteousness of your holy things upon him who bears it4 ,that which pleaseth you1 is not 8he in whom the ,father is well-pleased10 but the measure of your own duty4 ,o1 the establishing of our own righteousness is the ruin of the visible ,church6 ,this is the grand idol1 and all sacrifice to it4 ,know1 therefore1 that the most part of your performances are abomination and iniquity1 because ye have so much confidence in them1 and put them not upon ,christ as filthy rags1 or do not cover them with his righteousness1 as well as your wickedness4 ,i know ye will say1 that ye are not satisfied with them1 and that is still the matter of your exercise4 ,well1 ,i affirm1 in the ,lord's name1 from that ground1 that ye have confidence in them1 for if your diffidence and disquietness arise from it1 your confidence and peace must come from it also4 ,is there any almost that maintain faith1 except when their own conditions please them well8 ,and that faith ,i may call no faith1 at least not pure and cleanly entire faith4 ,as for the multitude of you1 you must know this1 that ,god is not pleased with your prayers1 and fasting1 and hearing1 c4 because ye have such an esteem of them1 because ye can settle yourselves against all threatenings1 and never once remember of ,jesus ,christ1 or consider the end of his coming into the world2 because ye find no necessity of pardon for your prayers and righteousness1 but stretch the garment of these over the uncleanness of your practices4 ,what delight hath the ,lord in them1 when they are put in his ,son's place8 ,will he not be jealous that his ,son's glory be not given to another8 ,in the second place1 the ,lord rejects their performances1 because there was nothing but a mere shadow of service1 and no worshipping of ,god in the ,spirit4 ,ye know what ,christ saith1 8,god is a ,spirit1 and he that worships him must do it in spirit and in truth10 ,john iv4 #bd4 ,it is the heart and soul that ,god delights in1 8,my son1 give me thy heart10 for if thou give not thy heart1 ,i care for nothing else4 ,the heart is the whole man4 ,what a man's affection is1 that he is4 ,light is not so1--it brings not the man alongst with it4 ,christ ,jesus hath given himself for us1 and he requires that we offer ourselves to him4 ,if we offer a body to frequent his house1 our feet to tread in his courts1 our ears to hear his word1 what cares he for it1 as long as the soul doth not offer itself up in prayer or hearing8 ,and this was the sin of this people1 ,isaiah xxix4 #ac4 8,they draw near with the lips1 and their heart is far from the ,lord40 ,now are we not their children1 and have succeeded to this8 ,is there any thing almost in our public services1 but what is public8 ,is there any thing but what is seen of men8 ,ye come to hear1 ye sit and hear1 and is there any more8 ,the most part have their minds wandering1 no thoughts present2 for your thoughts are removed about your barns and corns1 or some business in your head2 and if any have their thoughts present1 yet where are affections1 which are the soul and spirit of religion1 without which it is no true fire but wild fire1 if it be not both burning and shining8 ,are ye serious in these ordinances8 ,or rather1 are ye not more serious in any thing beside8 ,and now1 especially1 when ,god's providence calls you to earnest thoughts1 when it cries to all men to enter into consideration of their own ways1 ,i pray you1 is there any soul-affliction in your fasts even for a day8 ,is there any real grief or token of it8 ,not a fast in ,scripture without weeping6 ,we have kept many1 and have never advanced so far4 ,shall the ,lord then be pacified8 ,will not his soul abhor them8 ,how shall they appease him for your other provocations1 when they are as oil to the flame1 to increase his indignation8 ,the most part of ,christians are guilty here2 we come to the ordinances1 as it were1 to discharge a custom1 and perform a ceremony1 that we may have it to say to our conscience that it is done1 and there is no more intent and purpose4 ,we do not seek to have soul-communion with ,god4 ,we come to sermon to hear some new thing1 or new truth1 or new fashion of it2 to learn a notional experience of cases4 ,but alas1 this is not the great purpose and use of these things4 ,it is to have some new sense of those things we know4 ,we know already1 but we should come to get the truth more received in our love1 to serve ,god in our spirits1 and to return to him ourselves in a sacrifice acceptable4 ,this is the greater half1 if not the whole of religion1--love to ,jesus ,christ who loved us1 and living to him1 because he died for us1 and living to him because we love him4 ,now1 all our ordinances and duties should be channels to carry our love to him1 and occasions of venting our affections4 ,thirdly1 ,the ,lord rejected this people's services1 because they were exact and punctual in them1 and neglected other parts of his commandments2 and this is clearly expressed here1 8,i will not hear0 your prayers1 though there be many of them4 ,why8 8,your hands are full of blood40 ,ye come to worship me1 and pray to me1 and yet there are many abominations in your conversation1 which you continue in1 and do not challenge in yourselves4 ,ye have unclean hands2 and shall your prayers be accepted1 which should come up with pure hands8 ,they took his covenant in their mouth1 and offered many sacrifices1 but what have ye to do with these things1 saith the ,lord1 since ye hate to be reformed1 since ye hate personal reformation of your lives1 and in your families8 ,what have ye to do to profess to be my people8 ,psal4 l4 #af1 #ag4 ,the ,lord requires an universality1 if ye would prove sincerity3 if ye have respect to any of his commands1 as his commands1 then will ye respect all4 ,if ye be partial1 and choose one duty that is easy1 and refuse another harder1--will come to the church and hear1 but will not pray at home1--will fast in public1 but not in private1--then1 says the ,lord1 ye do not at all obey me1 but your own humour2 ye do not at all fast unto me1 but unto yourselves4 ,as much as your interest lies in a duty1 so much are ye carried to it4 ,and ,i take this to be the reason why many are so eager in pursuing public ordinances1 following communions1 and conferences with ,god's people1 ready to pray in public rather than alone4 ,if ye would follow them into their secret chamber1 how much indifferency is there6 ,how great infrequency1 how little fervency6 ,well1 says the ,lord1 did ye pray to me when ye prayed among others8 ,no1 ye prayed either to yourselves1 or the company1 or both4 ,did ye seek me in a communion8 ,no1 saith the ,lord1 ye sought not me1 but yourselves3 if ye sought me indeed with others1 you would be as earnest1 if not more1 to seek me alone1 ,zech4 vii4 #f4 ,and again1 the ,lord especially requires the weightier matters of the law to be considered4 ,as it was among the ,jews1 their ceremonies were commanded1 and so good2 but they were not so much good in themselves as because they were means appointed for another end and use4 ,but the moral law was binding in itself1 and good in itself1 without relation to another thing2 and therefore ,christ lays this heavy charge to the ,pharisees1 8,ye tithe mint and anise10 ,matt4 xxiii4 #bc4 8,woe unto you1 for ye neglect the weightier matters of the law1 judgment1 mercy1 and faith3 these ye ought to have done1 and not left the other undone40 ,are there not many who would think it a great fault to stay away from the church on the ,sabbath or week day1 and yet will not stick to swear1--to drink often8 8,woe unto you1 for ye strain at a gnat1 and swallow a camel20 therefore are the prophets full of these expostulations4 ,the people seemed to make conscience of ceremonies and external ordinances1 but they did not order their conversation aright2 they did not execute judgment1 and relieve the oppressed1 did not walk soberly1 did not mortify sinful lusts1 c4 ,alas1 we deceive ourselves with the noise of a covenant17#bhe7 and a cause of ,god2 we cry it up as an antidote against all evils1 use it as a charm1 even as the ,jews did their temple2 and1 in the mean time1 we do not care how we walk before ,god1 or with our neighbours3 well1 thus saith the ,lord1 8,trust ye not in lying words10 c4 ,jer4 vii4 #d1 #e1 #f4 ,if drunkenness reign among you1 if filthiness1 swearing1 oppression1 cruelty reign among you1 your covenant is but a lie1 all your professions are but lying words1 and shall never keep you in your inheritances and dwellings4 ,the ,lord tells you what he requires of you4 ,is it not to do justly1 and walk humbly with ,god8 ,mic4 vi4 #g4 ,this is that which the grace of ,god teaches1 to deny 8ungodliness and worldly lusts10 and to 8live soberly1 righteously1 and godly1 towards your ,god1 your neighbour1 and yourself10 ,tit4 ii4 #aa1 #ab2 and this he prefers to your public ordinances1 your fasting1 covenanting1 preaching1 and such like47#bhf7 8,is not this to know me80 saith the ,lord1 ,jer4 xxii4 #ae1 #af4 ,you think you know ,god when you can discourse well of religion1 and entertain conferences of practical cases4 ,you think it is knowledge to understand preachings and scripture2 but thus saith the ,lord1 to do justly to all men1 to walk humbly towards ,god1 to walk soberly in yourselves1 is more real knowledge of ,god1 than all the volumes of doctors contain1 or the heads of professors4 ,is this knowledge of ,god to have a long flourishing discourse containing much religion in it8 ,alas1 no6 to do justly1 to oppress none1 to pray more in secret1 to walk humbly and soberly1 this is to know the ,lord4 ,practice is real knowledge indeed3 it argues1 that what a man knows1 he receives in love1 that the truth hath a deep impression on the heart1 that the light shines into the heart to inflame it4 ,what is knowledge before ,god8 ,as much as principles1 affection1 and action1 as much as hath influence on your conversations2 if you do not1 and love not what you know1 is that to know the ,lord8 ,shall not your knowledge be a testimony against your practice1 and no more8 ,sermon ,x4 ,isaiah i4 #af4--8,wash you1 make you clean1 put away the evil of your doings from before mine eyes2 cease to do evil10 c4 ,if we would have a sum of pure and undefiled religion1 here it is set down in opposition to this people's shadow of religion1 that consisted in external ordinances and rites4 ,we think that ,god should be as well-pleased with our service as we ourselves1 therefore we choose his commands which our humour hath no particular antipathy against and refuse others4 ,but the ,lord will not be so served3 as he will not share with the world1 and divide the soul and service of man with creatures1 so as mammon should get part1 and he his part4 ,no1 if we choose the one1 we must refuse the other2 for so will he not suffer his word and commands to be divided3 there must be some universality in respect of the gospel and the law1 and a conjunction of these two1 or we cannot please him4 ,if religion do not include the gospel1 we are yet upon the old covenant of works1 according to which none can be justified4 ,if it do not include the law in the hands of a mediator1 then we turn the grace of ,god unto wantonness4 ,if it shut out ,jesus ,christ and have no use of him1 how can either we or our performances stand or be accepted before his holy eyes8 ,if it exclude the law that ,christ came to establish1 how can he be pleased with our religion8 both of these offer an indignity to the ,son of ,god4 ,the sum1 then1 of ,christian religion is believing and sanctification of the ,spirit unto obedience4 ,that is the root and fountain1 this is the fruit and stream2 justification of our persons1 and sanctification of our lives and hearts4 ,this is pure religion and undefiled4 ,and therefore ,isaiah says1 8,wash you1 make you clean10--cleanse in the only true fountain of ,christ's blood4 ,it is not your purifications of the law1 your many washings with water and hyssop2 it is not the blood of bulls and of goats can purge your consciences from dead works3 they do but purify your flesh1 but cannot wash your souls worse defiled4 ,this blood of ,jesus ,christ is that clean water that he must sprinkle on you1 if you would be clean4 ,if you take any other water1 any other righteousness but his1 and wash thyself therewith1 suppose it be snow water that washeth cleanest--thy most exact conversation1 yet1 he will plunge thee in the mire1 till thine own clothes abhor thee1 ,job ix4 #cj1 #ca4 ,now1 when you have washed your persons 7ye need not1 save to wash your feet1 says ,christ17--your daily conversation1 reform it in the virtue of that blood1 for we are not called 8to uncleanness1 but unto holiness10 and therefore1 8put away the evil of your doings10 c4 ,god hath put away the guilt of your doings by justification1 now put ye away the evil of your doings by sanctification1 c4 ,and if ye would know what sanctification is1 8cease to do evil10 do not return to the old puddle to wallow in it4 ,ye that are cleansed by this blood1 ,o think how unbeseeming it is to you to defile yourselves again with those things ye are cleansed from6 but now1 8learn to do well40 ,ye are given up to ,christ1 ye must be his disciples1 and he will teach you4 8,learn of me10 saith ,christ1 7ye need no other law almost but his example1 he is a visible and speaking law71 yet 8seek judgment40 ,as ye ought to look on my example1 so especially ponder that word and rule of practice and behaviour that ,i have left behind me1 and given out as the lawgiver of the redeemed4 ,have ,i redeemed you1 and should not ,i be the redeemed and ransomed one's king8 ,is there any society in the world wants a law1 order1 and government8 ,neither must ye who are delivered from bondage1 enfranchised and made free indeed4 ,now1 ye should of all men most live by a law4 ,and when ye know that rule1 then apply it to your several vocations and callings4 ,let the magistrate act according to it1 and every man according to it4 ,religion consists not in a general notion1 but condescends to our particular practice1 to reform it4 ,you see then what we would press upon your consciences4 ,it is true religion that we would have you persuaded unto4 ,all men have some kind of religion1 even heathens who worship idols1 but the true religion respects the true and living ,god4 ,now1 what is it to worship the true and living ,god8 ,what is the service of him that may be called religion indeed8 ,should we be the prescrivers of it87#bhg7 ,no certainly1 he must carve solely in that1 or else it cannot please him1 therefore 8to the law and to the testimony10 if ye speak not according to this1 and worship not according to this word of ,god1 8it is because there is no light in you40 ,ye may have a religion before men pure and undefiled1 but if it be not so before ,god and the ,father1 ,i pray you to what purpose is it8 ,i am sure it is all lost labour1 nay1 it is labour with loss1 instead of gain4 ,o that ye were persuaded to look and search the scriptures4 ,think ye to have eternal life out of them8--and think ye to have eternal life by them1 who do not labour to know the way of it set down there8 ,every one of you hath a different model of religion1 according to your fancies and breedings1 according as your lusts will suffer you4 ,the rule that the most part walk by is the course and example of the world4 ,is not this darkness1 and gross darkness8 ,others model their duties according to their ability4 ,they will do all they can do with ease1 and without troubling themselves1 and they think ,god may be well pleased with that4 ,i pray you consider and hear the word of the ,lord1 and law of your ,god4 ,hath he set down here the rule and perfect pattern of true religion1 and will ye never so much own it1 as to examine yours according to it8 ,the scriptures are the touchstone1 if you would not have a counterfeit religion deceiving you in the end1 when ye have trusted to it1 ,i pray you try it by the word of ,god4 ,oh6 that this principle were once sunk into your hearts1--,i may not walk at random1 if ,i please myself1 and satisfy my own will1 if that be not also ,god's will1 ,i shall have neither gain nor comfort of it4 ,his will is manifested in his word1--,i will search and find what ,god hath required of me1 for if ,i be not certain of his will1 ,i may be doing all my days1 and sweating out my life1 and yet lose my pains and toil4 ,i say1 this word of the ,lord that ,isaiah calls to the people to hear1 ver4 #aj1 will at length judge you4 ,your religion will be tried in the day of accounts according to it1 not according to your rules and methods ye have prescribed unto yourselves4 ,now1 if ye in the meantime shall judge yourselves1 according to another rule1 and absolve yourselves1 and in the end ,god shall judge you according to this word1 and condemn you1 were ye not fools in neglecting this word8 ,the whole will of ,god concerning your duty may be summed up in two1 ,john hath one of them1 #a ,john iii4 #bc1 8,and this is his commandment1 that we should believe on the name of his ,son ,jesus ,christ1 and love one another1 as he gave us commandment10 and ,paul hath another to the ,thessalonians1 #a ,thess iv4 #c1 8,this is the will of ,god1 even your sanctification40 ,and these two make up this text1 so that it unites both gospel and law4 ,the commandment of the law comes forth1 and it is found that we have broken and are guilty1 that we cannot answer for one of a thousand4 ,the law entering makes sin abound4 ,our inability1 yea1 impossibility of obedience is more discovered4 ,well1 then1 the gospel proclaims the ,lord ,jesus ,christ for the ,saviour of sinners1 and commands us1 under pain of damnation1 to believe in him1--to cast our souls on him1 as one able to save1 as one who hath obeyed the law for us1 so that this command of believing in ,christ is answerable to all the breaches of the law1 and tends to make them up in ,christ4 ,when he proclaimed the law on mount ,sinai1 with terror1 that which ye hear expressed is not his first commandment1 which ye are in the first instance to obey1 for all these we have broken1 but it hath a gospel command in its bosom1 it leads to ,jesus ,christ1 and if ye could read the mind of ,god in it1 ye would resolve all these commands which condemn you and curse you1 into one command of believing in the ,son1 that ye may be saved from that condemnation4 ,and if ye obey this command1 which is his last command1 and most peremptory1 then are the breaches of all the rest made up1 the intent of all the rest is fulfilled1 though not in your obedience1 yet in ,christ's1 which is better than ours4 ,believing in ,christ presents ,god with a perfect righteousness1 with an obedience even to the death of the cross4 ,when a sinner hears the holy and spiritual sense of the law1 and sees it in the light of ,god's holiness1 ,o how vile must he appear to himself1 and how must he abhor himself6 ,what original pollution1 what actual pollution1 what a fountain within1 what uncleanness in streams without1 will discover itself6 ,now1 when the most part of men get any sight of this1 presently they fall a washing and cleansing themselves1 or hiding their filthiness4 ,and what water take they8 ,their own tears and sorrows1 their own resolutions1 their own reformations4 ,but alas1 we are still more plunged in our own filthiness2 that is still marked before him1 because all that is as foul as that we would have washen away4 ,what garment do men take to hide themselves ordinarily8 ,is it not their own righteousness8 ,is it not a skirt of some duty that is spread over transgressions8 ,do not men think their sins hid1 if they can mourn and pray for a time8 ,their consciences are eased by reflection upon this4 ,but alas1 thine iniquity is still marked6 ,shall filthiness hide filthiness8 ,thy righteousness is as a vile garment1 as a menstruous cloth1 7,isa4 lxiv4 #f47 as well as thine unrighteousness1 how then shall it cover thine nakedness8 ,seeing it is so then1 what is the ,lord's mind concerning our cleansing8 ,seeing stretched out hands and many prayers will not do it1 what shall ,i do8 ,the ,lord hath showed thee what thou shalt do1 and that is1 that thou do nothing in relation to that end1 that thou shouldst undertake to wash away the least spot by all thy repentance4 ,yet must thou wash and make clean1 and the water is brought new unto you1 even the blood of ,jesus ,christ that cleanseth from all sin4 ,wash in this blood1 and ye shall be clean4 ,and what is it to wash in this blood8 ,it is to believe in ,christ ,jesus1 to lay hold on the all sufficient virtue of it1 to trust our souls to it1 as a sufficient ransom for all our sins1 to spread the covering of ,christ's righteousness over all our righteousness and unrighteousness1 as having both alike need to be hid from his holy eyes4 ,jesus ,christ 8came by water and by blood10 7#a ,john v4 #f71 by water to sanctify1 and by blood to justify1 by the power and cleansing virtue of the ,holy ,ghost1 to take away sin in the being of it1 and by the virtue of his blood1 to take away sin in the guilt and condemnation of it4 ,now1 ,i conceive he presses a twofold exercise upon them in this washing1 and both have relation to the blood of ,jesus ,christ1 to wit repentance and faith4 ,if they be not all one1 yet they are in this point inseparably conjoined4 ,repentance waters and saps the roots of believing1 which otherwise would dry up2 therefore1 instead of outward forms and ceremonies of religion1 he presseth them to inward sorrow and contrition of heart for sin1 that they might present an acceptable sacrifice to ,god1 8a contrite heart40 ,this is more pleasing than many specious duties of men without1 ,psal4 l4 #g1 c4 ,but when ,i press upon you repentance1 do not conceive that we would have it preparatory to faith1 that ye should sit down and mourn for your sins for a time1 till your hearts be so far humbled1 and then ye might come as prepared and fitted to ,jesus ,christ4 ,this is the mistake of many ,christians1 which keeps them from solid settling4 ,we find it ordinary1 souls making scruples and objections against coming to ,jesus ,christ1 because of want of such preparations1 of measures of humiliation and contrition1 which they prescribe to themselves1 or do behold in others4 ,and so they sit down and apply themselves to such a work1 apply their consciences to the law and curse2 and they find1 instead of softening1 hardness1 instead of contrition of spirit1 more dulness and security2 at least they cannot get satisfaction to themselves in that they seek1 and thus they hang their head over their impenitent hearts1 and lament1 not so much that repentance is not1 as that they cannot find it in themselves4 ,alas6 there are many diseases in this one malady4 ,if it were embowelled unto you1 ye would not believe that such a way were so contradictory to the gospel4 ,for1 first1 ye who are so1 have this principle in your hearts1 which is the foundation of it3 ,i cannot come to ,christ so unclean1 ,i must be a little washen ere ,i come1 the most gross uncleanness and hardness of my heart must be taken away1 and so ,i shall be accepted4 ,alas1 what derogation is this to the blessed ,saviour6 ,what absurdity is it6 ,i am too unclean to come to the fountain1 ,i must be a little purged before ,i come to this fountain that cleanseth from all sin4 ,i pray you1 why was the fountain opened8 ,was it not for sin and uncleanness8 ,and this thou sayest by interpretation1 if ,i were so and so humbled1 then ,i might come1 and be worthy to come2 when the want of such a measure debars thee as unworthy1 doth not the having of it in thy estimation make thee worthy8 ,and so ye come with a present in your hand to ,jesus ,christ1 with a price and reward to him who gives freely4 ,again1 thou deniest ,christ to be the only fountain of all grace1 and so it is most dishonourable to him4 ,if thou would have repentance before thou come to him1 where shalt thou have it8 ,wilt thou find it in thy heart1 which is desperately wicked8 ,wilt thou seek it of ,god1 and not seek it in the mediator ,jesus ,christ8 ,god out of a mediator will not hear thee4 ,in a word1 there is both extreme sin and extreme folly in this way3 great sin1 because it contradicts the tenor of the gospel1 it dishonours the ,lord ,jesus1 the exalted ,prince1 as if he were not the fountain of all grace2 it is contrary both to the freedom of his grace1 and to the fulness of it also4 ,it is great folly1 for thou leavest the living fountain1 and goest seeking water in a wilderness2 thou leavest the garden where all herbs grow1 and wanderest abroad to the wild mountains2 and because thou canst not find what thou seekest1 thou sittest down and weepest beside it4 ,repentance is in ,christ1 and no repentance so pleasing to ,god as the mournings and relentings of a pardoned sinner2 but thou seekest it far from him1 yea1 refusest him for want of that which thou mayest have by choosing him4 ,therefore we declare this unto you1 that whatever ye be1 whatever ye want1 if ye think ye stand in need of ,jesus ,christ1 embrace him4 ,if ye be exceeding vile in your own eyes1 and cannot get repentance as ye would to cleanse yourselves1 here is the fountain opened1 and ready to wash in4 ,yet this we must tell you1 that no sinner can believe but he that repents17#bhh7 not because repentance is required as a preparation to give a man a warrant and right to believe1--,i know no ground of faith but our necessity1 and the ,lord's promise and command unto us1--but because no soul can truly fly into ,jesus ,christ to escape sin's guilt1 but he that desires to be delivered from sin itself2 and therefore the most part of you fancy a faith which you have not1 because there is no possibility that men will come out of themselves1 till they be pressed out by discovered sin and misery within4 ,your woulds and wishes after ,christ and salvation1 that many of you have1 are not the real exercises of your soul's flying unto him for salvation4 ,if ye did indeed turn into ,jesus ,christ1 your hearts would turn the back upon sin1 and these sins ye seek remission of4 ,now1 all the desire that many men have of ,christ1 is this1--,i would fain have his salvation1 if ,i might keep my sin2 ,i would gladly be delivered from the guilt of sin1 if he would let me keep still the sin4 ,but will ,christ make any such bargain8 ,if this blood only wash from sin1 ,o how many lie in their sins1 and wallow in their filthiness6 8,there is a generation pure in their own eyes1 and yet are not washed from their filthiness10 ,prov4 xxx4 #ab4 ,o that ye believed this6 ,if ye be not now washed1 eternity shall find you unclean1 and woe to the soul that enters eternity with all the pollution of its sins3 can such a soul enter into the high and holy place1 the clean city8 ,no1 certainly2 it must be without among the dogs and swine1 it must be kept in darkness for ever4 ,it is1 then1 of great importance that ye be washen from your filthiness4 ,now1 ,i ask you1 is it so or not8 ,are ye made clean and washen from the guilt of your sins8 ,every one of you almost will say so and think so2 and yet says the scripture1 8,there is a generation pure in their own eyes1 and yet are not washed40 ,is there a generation such8 ,is there any such8 ,oh6 then1 think it is possible you may be mistaken in the opinion of your own cleanness4 ,do any conceive themselves pardoned1 and yet are not so8 ,think it is possible you may have deceived yourselves1 especially since ye have never examined it4 ,but are there so many so1 a whole generation1--the most part of men8 ,then1 as you love your souls1 try1 for it is certain that the most part of you must be deceived4 ,is there a generation in the visible church not washen1 and yet every one thinks himself clean8 ,then certainly the most part are in a great delusion4 ,will ye then once examine whether or not ye be deluded with them8 ,it shall be your peace to know it1 while it may be amended4 ,but how comes it to pass1 that so many hearing of the gospel1 and lying near this fountain1 are not cleansed8 ,i think certainly1 because they will not have a thorough cleansing1 they get none at all4 ,all men would love ,christ's blood well to pardon sin1 but who will accept of the water to sanctify them from sin8 ,but ,christ came with both4 ,shall this blood be spent upon numbers of you1 who have no respect to it1 but would still wallow in your filthiness8 ,would ye have ,god pardoning these sins ye never throughly resolved to quit8 ,but how is it that so many men are clean in their own eyes1 and yet not washed8 ,i think indeed1 the reason of it is1 they make a kind of washing1 which they apprehend sufficient1 and yet know not the true fountain4 ,we find men taking much soap and nitre1 when convinced of sin1 or charged with it1 and thereupon soon absolving themselves4 ,if ye ask their grounds1 they will tell you1 they repent and are sorry for it2 they purpose to make amends1 and they think amendment a good compensation for the past wrong4 ,they will1 it may be1 vow to drink no more for a year after they have been drunk2 they will confess their sin in public1 and all this they do without having any thought of ,jesus ,christ1 or the end of his coming1 and can absolve themselves from such grounds1 though in the mean time ,christ come not so much as in their mind2 and therefore are they not really washed4 ,all thy righteousness is unclean before ,god1 and thy repentances defile thee3 and yet because of some such duties1 though deceivest thyself1 and are clean in thine own eyes4 ,these have some beauty in thy eyes1 and thou puttest them between thy filthiness and thy eye1 and so conceivest that thou art clean4 ,i think a reason also1 why many men are clean in their own eyes1 and conceive that ,god hath pardoned their sin1 is because they have forgotten it4 ,it is not recent in their memory1 and makes no present wound in their conscience3 and therefore1 they apprehend ,god such as themselves1--they think he hath forgotten about it also4 ,but oh6 how terrible shall it be1 when ,god brings to remembrance1 and sets our sins in order before us6 ,ye think ,god cares not for your sins1 that he forgives them before thee1 and thou shalt know they are still marked before him4 ,ye who have washen in this blood1 ye may rejoice1 for it shall make you clean every whit4 ,your iniquities that so defiled you1 shall not be found4 ,o the precious virtue of that blood that can purge away a soul's spots6 ,all the art of men and angels could not reach this4 ,this redemption and cleansing was precious1 and would have ceased for ever2 but this blood is the ransom1 this blood cleanseth1 and so perfectly1 that it shall not appear1 not only to men's eyes1 but also ,god's piercing eye4 ,sinners1 quit your own righteousness1--why defile ye yourselves more8 ,when your eyes are opened1 ye will find it so4 ,here is washing2 apply yourselves to this fountain2 and if ye do indeed so2 if ye expect cleansing from ,jesus ,christ1 ,i pray you return not to the puddle4 ,ye are not washen from sin1 to sin more1 and defile yourselves more2 if ye think ye have liberty to do so1 ye have no part in this blood4 ,sermon ,,xi4 ,isaiah i4 #af4--8,wash you1 make you clean2 put away the evil of your doings from before mine eyes2 cease to do evil10 c4 ,there are two evils in sin1--one is the nature of it1 another the fruit and sad effect of it4 ,in itself it is filthiness1 and contrary to ,god's holiness2 an abasing of the immortal soul2 a spot in the face of the ,lord of the creatures1 that hath far debased him under them all4 ,though it be so unnatural to us1 yet it is now in our fallen estate become1 as it were1 natural1 so that men agree with it1 as if it were sunk and drunk into the very soul of man4 ,the other is guilt and desert of punishment and obligation to it4 ,all men hate this1 but they cannot hold it off4 ,they eat the tree and fruit of death1 they must eat death also3 they must have the wages of sin1 who have wrought for it4 ,now1 the gospel hath found a remedy for lost man in ,jesus ,christ2 he comes in the gospel with a twofold blessing1 a twofold virtue1 a pardoning virtue and a sanctifying virtue1 8water and blood10 #a ,john v4 #f4 ,he comes to forgive sin1 and to subdue sin2 to remove the guilt of it1 and then the self7#bhi7 of it4 ,god's appointment had inseparably joined them2 and ,christ came not to dissolve the law1 but to establish it4 ,if he had taken away the punishment1 and left the sin in its being1 he had weakened the law and the prophets4 ,that conjunction of sin and wrath1 which is both by divine appointment1 and suitable also unto their own natures1 must stand1 that divine justice may be entire2 and therefore1 he that comes to redeem us from the curse of the law1 hath also this commission to redeem from sin and all transgressions of the law1 ,rom4 xi4 #bf1 and ,gal4 iii4 #ac4 ,he that turns away the wrath of ,god from men1 turns also ungodliness from them which provoked his wrath2 and so he is a complete redeemer1 and a complete redeemer he had not been otherwise4 ,if he had removed wrath only1 and left us under the bondage of sin1 it had not been half redemption2 8he that commits sin1 is the servant of sin40 ,but this is perfect freedom and liberty1 to be made free from sin1 for it was sin that subjected us to wrath1 and so was the first tyrant and the greatest4 ,the gospel then comes with a joyful sound unto you1 but many of you mistake it1 and apprehend it to be a doctrine of liberty and peace1 and that unto sin2 but if it were so1 it were no joyful sound4 ,if there were proclaimed a liberty to all men to do as they list1 no punishment1 no wrath to be feared1 ,i would think that doctrine no glad news1 it were but the perpetuating of the bondage of a reasonable soul4 ,but this is glad news1--a delivery and freedom proclaimed in the gospel4 ,from what8 ,not unto sin1 but from sin2 and this is to be free indeed4 ,we owe more to ,jesus ,christ for this1 than for redemption from wrath1 because sin is a greater evil than wrath2 yea1 wrath were not so1 if sin were not4 ,therefore he exhorts to wash1 and wash so that they may make clean4 ,take ,jesus ,christ for justification and sanctification1--employ both the water and the blood that he hath come with4 ,but because all men pretend a willingness to have ,christ their ,saviour1 and their sins pardoned through his blood1 who1 notwithstanding1 hate to be reformed1 and would seek no more of ,christ3 therefore1 he branches out that part of the exhortation in several particulars4 ,all men have a general liking of remission of sins1 but renouncing of it is to many a hard doctrine4 ,they would be glad that ,god put their evils out of his sight1 by passing them by1 and forgetting them2 but they will not be at the pains of putting away their evils from his sight2 and therefore1 the gospel which comprehends these two united1 is not really received by many1 who pretend to be followers of it4 ,this is his command1 that ye believe4 ,some pretend to obey this1 and yet have no regard of that other part of his will1 even their sanctification2 and therefore their faith is dead1 it is a fancy4 ,if ye did indeed believe and receive ,christ for pardon of sin1 it were not possible but your souls would be engaged and constrained to endeavour to walk in all well-pleasing4 ,but it is an evident token of one that is not washed from his sin1 and believes not in ,christ1 if he conceive within his heart a greater latitude and liberty to walk after the flesh1 and be emboldened to continue in sin1 because of his grace and mercy2 and yet such are the most part of you4 ,upon what ground do you delay repentance8 ,upon what presumption do ye continue in your sins1 and put over the serious study of holiness1 till a more fit time8 ,is it not from an apprehension of the grace and mercy of ,god1 that ye think ye may return any time and be accepted1 and so ye may in the meantime take as much pleasure in sin as you can1 seeing ye may get leave also for ,god's mercy8 ,i pray you consider1 that you have never apprehended ,god's mercy aright1 ye are yet in your sins1 and certainly as yet are not washed from them4 8,put away the evil10 c4 ,when the ,spirit convinces a soul1 he convinces a man not only of evil doings but of the evil of his doings2 not only of sin1 but of the sinfulness of sin2 and not only of those actions which are in themselves sinful1 but also of the iniquity of holy things4 ,i think no man will come to wash in ,christ's blood1 till this be discovered4 ,if he see much wickedness1 many evil doings1 yet he will labour to wash away these by his own tears1 and repentance1 and well-doing4 ,as long as he hath any good actions1 as prayers1 fasting1 and such like1 he will cover his evil doings by them2 he will spread the skirts of such righteousness over his uncleanness2 and when he hath hid it from his own eyes1 he apprehends that he hath hid it from ,god's also4 ,he will wash his bloody hands with many prayers1 and thinks they may be clean enough4 ,we see blasphemers of ,god's name use to join a prayer for forgiveness with their oath and curse1 and they never trouble themselves more4 ,o what mocking of ,god is this6 ,now1 as long as it is thus1 there is no employment for the ,son of ,god's blood2 they can do their own turn4 ,men will not come to ,christ1 because it is the best way1 if they see any else beside4 ,none will come till they see it is the only way2 none can wash in ,christ1 except they wash all4 ,if ye have any thing that needs not washing1 his blood is not for you2 his righteousness is not known1 when ye establish all1 or a part of your own4 ,i fear the most part of you have no employment for ,christ2 ye have extreme need of him1 but ye know it not1 for there are many things which ye will not number among your sins1--your prayers1 your hearing1 reading1 singing1 public and private worship1 giving alms1 c4 ,how many of you were never convinced of any sin in these6 ,do ye not conceive ,god is well-pleased with you for them8 ,your conscience hath convinced you1 it may he1 of gross sins1 as drunkenness1 filthiness1 swearing1 c4 ,but ye are not convinced for your well doing1 ye find not a necessity of a ,mediator for these4 ,i think many of you never confessed any such thing1 except in a general notion4 ,alas1 how ignorant are men of themselves6 ,we are unclean1 how can any thing we do cleanse us8 ,are not we unclean1 and do not our hands touch our own works8 ,shall not then our own uncleanness defile our good actions1 more than they can cleanse us8 ,hag4 ii4 #ac4 ,the ignorance of this makes men go about to build up their old ruined righteousness1 and still seek something in themselves1 to make up wants in themselves4 ,always1 when the light of ,god hath discovered you to yourselves1 so that ye can turn your eye nowhere1 but uncleanness fills it1 though your conversation be blameless in the world1 so as men can challenge nothing yet ye have found within and without nothing1 but matter of mourning1 ,i say1 this is an evidence that the ,spirit hath sinned and enlightened thy darkness4 ,now1 when thou hast fled unto ,jesus ,christ for a covering to thy righteousness1 as well as unrighteousness1 it remains that thou now put away the evil of thy doings1--put not away thy doings1 but the evil of them4 ,we challenge your prayers1 services1 and public duties1 even as the prophet did we declare unto you that ,god is as ill pleased with them1 as your drunkenness1 whoring1 intemperance1 c4 ,the most part of you are no more acceptable when ye come to the church1 than when ye go to the tavern1--your praying and cursing is almost all one4 ,what shall we do then1 say ye8 ,shalt we pray no more1 and hear no more8 ,no1 say ,i1 put not away your prayers and ordinances1 but put away the evil of them from before his sight4 ,rather multiply your doings1 but destroy the evil and iniquity of your doings4 ,and there is one evil or two above all1 that makes them hateful to him3 ye trust too much in them4 ,here is the iniquity1 the idol of jealousy set up3 ye make your doings your righteousness1 and in that notion they are abomination4 ,there is nothing makes your worship of ,god so hateful as this1 ye think so much of it1 and justify yourself by it1 and then ,god knows what it is that ye so magnify1 and make the ground of your claim to salvation4 ,it is even an empty ceremony1 a shadow without substance1 a body without a soul4 ,you speak and look and hear1 you exercise some outward senses but no inward affection1 and what should that be to him1 who is a ,spirit8 ,they did not observe the iniquity of their holy things1 and therefore are they marked by him--they are in his sight4 ,they did not see so many faults in their prayers and services1 they wondered why ,god did chide them so much1 but ,god marks what we miss1 he remembers when we forget4 ,we cover ourselves with a wall of external duties1 and think to hide all the rottenness of our hearts1 but it will not be hid from him1 before whom hell hath no covering4 ,all hearts are open and naked before him4 ,your secret sins are in the light of his countenance4 ,men hear you pray1 see you present at worship1 they know no more1 at least they see no more1 nay1 but the formality of thy worship1 the wanderings of thy mind are in his sight4 ,and1 ,o how excellent a rule of walking were this1 to do all in his sight and presence6 ,o that ye were persuaded in your hearts of his all seeing1 all searching eye1 and all knowing mind6 ,would ye not be more solicitous and anxious anent the frame of your hearts1 than the liberty of your speech or external gesture8 ,o how would men retire within themselves1 to fashion their spirits before this all searching and all knowing ,spirit6 ,if ye do not observe the evils of your hearts and ways1 they are in his sight1 and this will spoil all acceptance of the good of them4 ,if ye observe the evils of your well doing1 and bring these also to the fountain to wash them1 and be about this earnest endeavour of perfecting holiness1 of perfecting well doings in the power and fear of ,god1 then certainly he will not set your sins in the light of his countenance1 the good of your way shall come before him1 and the evil of it ,christ shall take away4 8,cease to do evil10 c4 ,these are the two legs a ,christian walks on1 if he want any of them1 he is lame and cannot go equally1--ceasing from evil1 and doing good1 nay1 they are so united1 that the one cannot subsist without the other4 ,if a man do not cease from evil and his former lusts1 he cannot do well1 or perfect holiness4 ,there are many different dispositions and conditions of men1 there are generally one of two4 ,some have a kind of abstinence from many gross sins and are called civil honest men1--they can abide an inquest and censure of all their neighbours1 they can say no ill of them4 ,but alas1 there is as little good to be said2 he drinks not1 swears not1 whores not1 steals not4 ,nay1 but what doth he well8 ,alas1 the world cannot tell what he doth1 for he prays not in secret1 nor in his family1--he is void of some offences towards men1 but there are many duties called to1 towards both ,god and men1 he is a stranger to4 ,he oppresses not the poor1 nay1 but he is not charitable either to give to them1 he defrauds no man1 but whom helps he by his means8 ,again1 there are others1 they will boast of some things done1 they pray1 they keep the church well1 they do many good turns1 and yet for all that1 they do not cease to do evil4 ,they were drunkards1 so they are1 they can swear for all their prayers1 are given to contention1 to lying1 to filthiness1 c4 ,now1 ,i say1 neither of these religions is pure and undefiled4 ,religion is a thorough and entire change1 it is like a new creation1 that must destroy the first subject1 to get place for that which is to come4 ,it is a putting off old garments1 to put on new1 the putting off an old form and engraven image1 to make place for a new engraving4 ,men do not put a seal above a seal1 but deface the old1 and so put on the new1 men do not put new clothes upon the old1 but put the old off1 and so they have place for the new4 ,religion must have a naked man4 ,godliness is a new suit1 that will not go on upon so many lusts1 no1 no1 it is more meet and more conformed unto the inwards of the soul than so4 ,the cold must go out as the heat comes in4 ,many men do not change their garments1 but mend them1 put some new pieces unto them4 ,they retain their old lusts1 their heart idols1 and they will add unto these a patch of some external obedience1 but alas1 is this godliness8 ,hypocrisy will be content of a mixture1--sin is the harlot1 whose heart could endure to see the child parted4 ,it can give ,god a part1 to get leave to brook the most part2 sin will give ,god liberty to take some of the outward man1 if it keep the heart and soul4 ,but ,god will not reckon on these terms1 he will have all the man or nothing1 for he is the righteous owner4 ,true godliness cannot mix so1 but false and counterfeit may do it well4 ,other men1 again1 possibly unclothe themselves of some practices1 but they put on new clothing1 they reform some passages for fear of censure1 or shame1 or such like4 ,they are found1 it may be1 blameless1 either because so educated1 or their disposition is against particular gross sins1 but they are not clothed upon with holiness and well doing1 and so they are but naked and bare in ,god's sight1 not beautiful4 ,they have swept their house1 and some devil put out or kept out1 but because the good ,spirit enters not1 ordinarily seven worse enter again into such men4 ,there is a great moment7#bij7 of persuasion in this order of the exhortation1 8,wash you10 and then1 8put away the evil of your doings10 and 8cease to do evil40 ,do not continue in your former customs4 ,it is strange1 how contrary our hearts are to ,god1 we use to turn grace unto wantonness1 we use to take more liberty to sin1 when we conceive we are pardoned4 ,but ,i do not know any more strong and constraining persuasion to forsake sin1 than the consideration of the forgiving of it might yield4 ,o what an inducement and grand argument to renouncing of evils1 is the consideration of the remission of them6 ,this is even that ye are now called unto1 who have fled to ,jesus to escape wrath what should ye be taken up with1 in all the world but this1--to live to him henceforth1 who died for us1--to forsake our own old way1 and that from the constraining principle of love to him1 #b ,cor4 v4 #ad1 #ae4 ,o that ye would enforce your own hearts with such a thought1 when there are any solicitations to sin1 to former lusts6 ,should ,i1 that am dead to sin1 live any longer therein8 ,rom4 vi4 #b4 ,should ,i who am washed from such pollutions1 return again to the pollutions of the world8 ,should ,i again defile myself1 who am cleansed by so precious blood1 and forget him that washed me8 ,should ,i return with the dog to the vomit1 and with the sow to the puddle8 ,god forbid ,i pray you consider4 ,if you be ,christians indeed1 give a proof of it4 ,what hath ,jesus ,christ done for you8 ,he hath given himself1 his own precious blood1 a ransom for us1 will ye not give up yourselves to him8 ,will not ye give him your sins and lusts1 which are not yourself1 but enemies to yourself8 ,will not ye put away these ills1 that he came into this world to destroy8 ,art thou a ,christian1 and are there yet so many sins1 and works of the devil reigning in thee1 and set up in ,god's sight8 ,what an inconsistency is this6 ,if thou be his follower1 thou must put these away4 ,give them a bill of divorcement1 never to turn again4 ,many a man parts with his sin1 because it leaves him1 he puts it not away1 temptation goes1 and occasion goes away1 but the root of it abides within him4 ,many men have particular jars with their corruptions1 but they reconcile again1 as differences between married persons4 ,they do not arise7#bia7 to hate their sin in its sinful nature4 ,but if thou hate it1 then put it away4 ,and who would not hate that which ,christ so hated1 that he came to destroy it8 #a ,john iii4 #e4 ,what a great indignity must it be to the gospel1 to make that the ground of living in sin1 which is pressed1 in it1 as the grand persuasion to forsake it8 ,seeing we are washed from the guilt of it1 ,o let us not love to keep the stain and filth of it6 ,why are we washen8 ,was it not ,christ's great intendment and purpose1 to purify to himself a holy people8 ,we are washen from the guilt of our sins1 and is it to defile again8 ,is it not rather to keep ourselves henceforth clean1 that we may be presented holy and unblameable in his sight1--that we may seek to be as like heaven as may be4 ,but who ceases to do these evils1 that he says are pardoned8 ,who puts away the evil of these doings1 the guilt whereof he thinks ,god hath put away8 ,could ye find in your hearts to entertain those evils so familiarly1 to pour out your souls unto them1 if that peace of ,god were indeed spoken unto you8 ,would not the reflex of his love prove more constraining on your hearts8 ,were it possible1 that if ye did indeed consider1 that your lusts cost ,christ a dear price to shed his blood1 that your pleasures made his soul heavy to death1 and that he hath laid down his life to ransom you from hell1 were it possible1 ,i say1 that ye would live still in these lusts1 and choose these pleasures of sin1 which were so bitter to our ,lord ,jesus8 ,i beseech you be not deceived1--if ye love the puddle still1 that ye cannot live out of it1 do not say that ye are washed4 ,ye may have washen yourselves with soap and nitre1 but the blood of ,christ hath not cleansed2 for1 if that blood sprinkled your conscience once1 to give you an answer to all challenges1 it could not but send forth streams to purify the heart1 and so the whole man4 ,the blood and water might be joined1 the justifying ,saviour1 and the sanctifying ,spirit1 for both these are in this gospel washing1 #a ,cor vi4 #aa1 #a ,john v4 #f4 8,this is he that came by water and blood1 even ,jesus ,christ1 not by water only1 but by water and blood40 ,not by water only1 but by blood also1 and ,i say1 not by blood only1 but by water also4 ,the very purpose of forgiveness is not to lay a foundation for more sin1 but that men may sin no more1 but break off their sins4 ,it is indeed impossible for a man to amend his ways1 till he be pardoned1 for his sin stands betwixt him and ,god4 ,god is a consuming fire--the guilt of it hinders all meeting of the soul with ,god1 at least all influence from him4 ,but when an open door is made in ,christ1 that men may come and treat with ,god1 notwithstanding of rebellions1 and have the curse relaxed1 ,o how may he go about his duty comfortably6 ,am ,i escaped from hell1 why should ,i any more walk in the way to it8 ,and now he hath the ,spirit given for the asking4 ,there are some cessations from sin1 that are not real forsakings of it1 and ceasings from it4 ,you know men will abstain from eating for a season1 that they may be made ripe for it at another time4 ,some do not cease from sin1 but delay it only1 they put it not away1 but put it off only for another time1 till a fitter occasion and opportunity4 ,and this is so far from ceasing from it1 that it is rather a deliberate choice of it1 and election of conveniency for it4 ,there may be some pure and simple ceasings from sin1 mere abstinence1 or rather mere absence of sin for a season1 that is not ceasing from doing evil4 ,the ,christian's ceasing hath much action in it4 ,it is such a ceasing from doing evil1 that it is a putting away of evil1 it hath a soul and spirit joined in that cessation4 ,sin requires violence to put it out where it hath haunted1--it is an intruding guest1 and a usurping guest4 ,it comes in first as a supplicant and beggar1 prays for a little lodging for a night1 and promises to be gone4 ,the temptation speaks but for a little time1 even the present time1 for a little one1--it seeks but little at first1 lest it be denied1 but if once it be received into the soul1 it presently becomes master1 and can command its own time1 and its abode4 ,then ye will not so easily put it out as ye could hold it out1 for it is now joined with that wicked1 desperate party within you1 the heart1 and these united forces are too strong for you4 ,according as a lust is one with a man's heart1 or hath nearer connection with his heart and soul1 it is the worse to put away3 for1 will ye drive a man from himself8 ,it is the cutting off a right hand1 or plucking out of a right eye4 ,to make a man cease from such evils1 requires that a stronger power be within him than is in the world4 ,men may cease for a time1 for want of occasions or temptations to sin1 when there is no active principle in them1 restraining or keeping their souls from such sins as appear after1 when no sooner is occasion offered1 but they run as the horse to his course1 or the stone falleth downward1--they receive fire as easily as dry stubble4 ,that is not ,christian ceasing1 which is that which the soul argues itself into1 from grounds of the gospel4 ,should ,i1 who am dead to sin1 live any longer therein8 ,this is a principle of cessation1 and this is true liberty1--when the soul can abstain from present temptations upon such grounds and persuasions of the gospel1 then it is really above itself and above the world1 then hath it that true victory4 ,many men cease only from sin1 because sin ceases from them1 they have not left it1 but it hath left them4 ,the old man thinks himself a changed man1 because he wallows not in the lusts of the flesh1 as in his youth4 ,but1 alas6 no thanks to him for that1 he hath not ceased from his lusts4 ,but temptations to him1 or power and ability in him to follow them hath ceased1--there is no change in his spirit within1 for he can talk of his former sins with pleasure1 he continues in other evils as bad1 but more suitable to his age4 ,in a word1 he is so inwardly1 that if he were in his body1 and occasions offering as before1 he would be just the same4 ,some1 again1 cease from some evils1 from some principles1 but1 alas6 they are no ,christian principles4 ,what restrains the multitude of civilians from gross scandals8 ,is it any thing but affectation of a good name and report in the world8 ,is it not fear of reproach or censure8 ,is it not because possibly they have no particular inclination to such evils8 ,and yet there are many other evils of the heart as evil though more subtile1 that they please themselves in1 as pride1 covetousness1 malice1 envy1 ambition1 c4 ,what shall all your abstinence be accounted of1 when it is not love to ,jesus ,christ1 or hatred of sin1 that principles it8 ,it is not the outward abstinence that will commend you such it is1 as the principles of it are4 ,and these only are the true ,christian principles of mortification1--love of ,jesus ,christ1 which constrains men to live no more to themselves1 but to be new creatures1 #b ,cor4 v4 #ad1 #ae2 and hatred of sin in its nature as sin a ,christian should have a mortal hatred of it1 as his mortal enemy4 ,it is not ,christianity to abstain from some fleshly lusts1 if ye consider them not as your soul's enemies1 #a ,peter ii4 #aa4 8,ye that love the ,lord hate evil10 ,psal4 xcvii4 #aj4 ,these are chained together4 ,david's hatred was a soul-hatred1 an abhorrency1 ,psal4 cxix4 #afc1 8,i hate and abhor lying40 ,it is like the natural antipathies that are among creatures1 the soul hates not only the person of it1 but the nature of it also4 ,men often hate sin1 only as it is circumstantiate1 but ,christian hatred is a hatred of the nature1 like the deadly feuds1 which are enmities against the kind and name4 8,i will put enmity between thy seed10 c4 ,it is a 8perfect hatred10 ,psal4 cxxxix4 #bb4 ,and so it cannot endure any sin1 because all is contrary to ,god's holiness and offensive to his ,spirit4 ,i would think it easier to forsake all evil1 and cease from doing any evil1 ,i mean1 presumptuously1 with a willing mind and endeavour1 than indeed to forsake one1 for as long as ye entertain so many lusts like it1 they shall make way for it4 ,it were easier to keep the whole commandments in an evangelical sense1 than indeed to keep any one1 for all of them help another1 and subsist they cannot one without another1 so that ye take a foolish course1 who go about particular reformations4 ,ye scandalous sinners profess that ye will amend the particular fault ye are guilty of1 and1 in the mean time1 you take no heed to your souls and lives1 therefore it shall be either in vain1 or not acceptable4 ,how pleasant a life would ,christians have1 if they would indeed be persuaded to be altogether ,christians6 ,the halving of it neither pleaseth ,god nor delights you1 it keeps you but in continual torment between ,god and ,baal4 ,your own lusts usurp over you1 and that of ,christ in you challenges the supremacy1 so ye are as men under two masters1 each striving for the place1 and were it not better to be under one settled government8 ,if there be any tenderness of ,god in your hearts1 or light in your consciences1 they cannot but testify against your lusts1 these strange lords4 ,your lusts1 again1 they drive you on against your conscience2 thus ye are divided and tormented betwixt two1--your own conscience and affections4 ,you have thus the pain of religion1 and know not the true pleasure of it4 ,you are marred in the pleasures of sin1 conscience and the love of ,god is a worm to eat that gourd4 ,it is gall and vinegar mixed in with them4 ,were it not more wisdom to be either one thing or another8 ,if ye will have the pleasures of sin for a season1 take them wholly1 and renounce ,god1 and see if your heart can endure that4 ,if your heart cannot condescend to that1 ,i pray you renounce them wholly1 and ye shall find more exquisite and sure pleasures in godliness1 at his right hand4 ,o what a noble entertainment hath the soul in ,god2 the peace and joy of the ,holy ,ghost is a kingdom indeed6 ,sermon ,,xii4 ,isaiah xxvi4 #c4--8,thou shall keep him in perfect peace1 whose mind is stayed on thee1 because he trusteth in thee40 ,all men love to have privileges above others4 ,every one is upon the design and search after some well-being1 since ,adam lost that which was true happiness4 ,we all agree upon the general notion of it1 but presently men divide in the following of particulars4 ,here all men are united in seeking after some good2 something to satisfy their souls1 and satiate their desires4 ,nay1 but they scatter presently in the prosecution of it1 because1 according to every man's fancy and corrupt humour1 they attribute that good unto diverse things2 and when they meet with disappointment1 they change their opinion of that1 but are made no wiser1 for they turn from one to another of that same kind1 in which their imagination hath supposed blessedness to be2 and therefore they will return to that which they first loathed and rejected4 ,is there1 then1 no such thing in the world as blessedness8 ,is it not to be found among men8 ,are all men's insatiable desires in vain8 ,is a creature made up and composed of desires1 to keep it in continual torment and vexation of spirit8 ,no certainly1 it is1 and it is found by some4 ,all the world strives about it1 but the man only who trusts and believes in ,god1 he it is1 who carries it away from them1--who hath this privilege beyond the world4 ,and why do so many miss it8 ,because they do not see or suspect that it is blessedness indeed which he enjoys2 but1 on the contrary1 their corrupted imaginations represent godliness1 and a godly man's self-indigency and dependence on ,god1 as the greatest misery and shame4 ,the godly man hides not his blessedness from the world2 no1 he proclaims it when he hath found it1--he would that all enjoyed it with him4 ,and if there were no more to declare that it doth not consist in worldly things1 this might suffice--they are not communicable to many1 without the prejudice and loss of every one4 ,but none will believe his report of his own estate4 ,if ye would consider1 here is that which men toil for1--compass sea and land for2 here it is2 8near thee in thy mouth40 ,it is not in heaven1 that thou shouldst say1 ,how shall ,i ascend to it8 ,it is not in hell below1 that thou shouldst say1 ,who shall descend8 ,it is not in the ends of the earth4 ,no4 ,it is 8near thee1 in thy mouth40 ,it is not beyond the sea1 but it is 8near thee in thy mouth1 even the word of faith10 which ,christ preached1 ,rom4 x4 #f-h4 ,and what says that word8 ,believe with thy heart1 and thou shall be saved2 trust in ,god1 and depend on him1 and ye shall have peace1 and that perfect peace2 and this peace shall be kept by ,god himself4 8,blessed1 then1 is the man that trusts in the ,lord10 ,psal4 xl4 #d4 ,ye make a long journey in vain2 ye spend your labour and money in vain2 all the pains might be saved3 it is not where ye seek it4 ,ye travel about many creatures2 ye go to many doors1 and inquire for happiness and peace1 but ye go too far off2 ye need not search so many coasts1 it is nearer hand1 in this word of the gospel--the joyful sound2 it is this that proclaims peace4 ,peace is a comprehensive word1 especially in scripture4 ,it was the ,jews' salutation1 8,peace be to you20 meaning happiness and all good things2 it is ,christ's salutation1 8,grace and peace40 ,grace is holiness1 peace is happiness1 and these are either one1 or inseparably conjoined as one4 ,this was the angels' song1 8,glory to ,god1 peace on earth10 ,luke ii4 #ad4 ,blessedness was restored1 or brought near to be restored1 to miserable man1 by ,jesus ,christ2 and upon the apprehension of this1 angels sing4 ,it was this ,christ came into the world with2 and when he went away1 he left this legacy to his children1 8,my peace ,i leave you10 ,john xiv4 #bg4 ,we lost happiness1 and all men are on a vain pursuit of it since1 but it is found1 and found by one of our kin4 ,our ,lord ,jesus1 our elder brother1 he hath found it1 or made it1 and brought it near us in the gospel for the receiving2 and whoso receives him by faith1 and trusts in him1 receives that privilege1 that peace4 ,he endured much trouble to gain our peace2 he behoved to undergo misery to purchase our blessedness1 and so it is his own1 and whoso receives him receives it also4 ,the news of such a peace might be seasonable in the time of war and trouble1 if we apprehended our need of it4 ,it is not a peace from war and trouble1 but a peace in war and trouble4 8,my peace ,i leave with you10 and 8in the world ye shall have trouble10 ,john xiv4 #bg1 and xvi4 at the end4 ,what a blessed message is it1 that there is a peace1 and a perfect peace attainable in the midst of wars1 confusions1 and calamities of the times1 public and personal2 a perfect peace1 a complete peace1 even complete without the accession of outward and worldly peace1 that needs it not2 nay1 appears most perfect and entire in itself1 when it is stripped naked of them all4 ,behold what a privilege the gospel offers unto you6 ye need not be made miserable1 but7#bib7 if you please4 ,this is more than all the world can afford you4 ,there is no man can promise to himself immunity from public or personal dangers1 from many griefs and disappointments2 but the gospel bids you reckon up all your troubles and miseries that you can meet with in the world2 and yet in such a case1 if ye hearken to wisdom1 there is a peace that will make you forget that trouble4 8,her ways are ways of pleasantness1 and all her paths are peace10 ,prov4 iii4 #ag4 ,i will undertake to make thee blessed1 says wisdom1 the ,father's wisdom4 ,when all the world hath given thee over for miserable2 when thou hast spent thy substance on the physicians1 and in vain1 come to me1 ,i can heal that desperate disease by a word4 8,i create peace10 when natural causes have given it over2 ,i create it of nothing2 ,i will keep you 8in perfect peace40 ,you have then here1 three things of special concernment in these times2 and all times1 a blessedness1 a perfect peace attainable1 the way of it1 and the fountain of it4 ,the fountain of it1 the preserver of it1 is ,god himself2 the way to attain it1 is 8trusting in ,god1 and staying on him40 ,this sweetness of peace is in ,god the tree of life4 ,faith puts to its hand1 and plucks the fruit of the tree2 hope and dependence on ,god is a kind of tasting of that fruit and eating of it2 and then followeth this perfect peace1 as the delightful relish and sweetness that the soul finds in ,god1 upon tasting how gracious he is4 ,god himself is the life of our souls1 the fountain of living-waters1 the life and light of men4 ,faith and trusting in ,god1 draws out of this fountain1--out of this deep well of salvation2 and staying on ,god1 drinks of it1 till the soul be refreshed with peace and tranquillity1 such as passeth natural understanding4 ,christ ,jesus is the tree of life1 that grows in the garden of ,god2 trusting in him by faith implants a soul in him1--roots a soul in him1 by virtue of which union1 it springs up and grows into a living branch2 by staying and depending upon him1 we live by him1 and hence springs this blessed and sweet fruit of peace of soul and conscience1 which grows upon the confidence of the soul placed in ,god1 as the stalk by which it is united to the tree4 ,trusting and staying upon ,god is the soul's casting its anchor upon him in the midst of the waves and storms of sin1 wrath1 and trouble4 ,the poor beaten sinner casts an anchor within the vail1 on that sure ground of immutable promises in ,jesus ,christ2 and then it rests and quiets itself at that anchor1 enjoys peace in the midst of the storm1--there is a great calm1 it is not moved1 or not greatly moved1 as if it were a fair day4 ,david flieth unto ,god as his refuge1 anchors upon the name of the ,lord1 ,psal4 lxii4 #a1 #b2 and so he enjoys a perfect calm and tranquillity4 8,i shall not be moved10 because he is united to the rock1 he is tied to the firm foundation1 ,jesus ,christ1 and no storm can dissolve this union1 not because of the strength of that rope of faith1 it is but a weak cord1 if omnipotency did not compass it about also1 and so we 8are kept by the power of ,god1 through faith unto salvation40 ,the poor wearied traveller1 the pilgrim1 sits down under the shadow of a rock1 and this peace is his rest under it4 ,faith lays him down1 and peace is his rest and sleep4 ,faith in ,jesus ,christ is a motion towards him1 as the soul's proper place and centre1 and therefore it is called a coming to him1--flying to him as the city of refuge4 ,it is the soul's flight out of itself1 and misery and sin within1 to apprehend mercy and grace1 and happiness in ,christ4 ,now1 hope is the conjunction or union of the soul with him1--the soul then staying and resting on him1 as in its proper place1 and so it enjoys perfect peace and rest in its place1 so that if ye remove it thence1 then ye offer violence to it4 ,these two things are of greatest importance to you to know1 what this perfect peace is1 and what is the way to attain it4 ,the one is the privilege and dignity1 the other is the duty of a ,christian1 and these two make him up what he is4 ,i would think that man perfectly blessed1 who is at peace with two things1--,god and himself4 ,if a man be at peace with creatures without him1 and be at peace with himself1 but have war within his own mind1 that man's peace is no peace1 let be perfect peace4 ,a man's greatest enemy is within his own house4 ,and within indeed1 when it is in his bosom and soul1 when a man's conscience is against him1 it is worse than a world beside4 ,conscientia mille testes17#bic7 so ,i say1 it is mille hostes4 ,it is 8a thousand witnesses10 and 8a thousand enemies40 ,it were better to endure condemnation of any judge1 of many judges in the world1 than to sustain the conviction of a man's own conscience1 when it accuseth1 who shall excuse8 ,john viii4 #i1 ,rom4 ii4 #ae4 8,a merry spirit10 saith ,solomon1 8is a continual feast10 ,prov4 xv4 #ae4 ,and what must a heart be1 which hath such a gnawing worm within it1 as an accusing conscience1 to eat it out8 ,this is the worm of hell that dies not out1 which makes hell hell indeed4 ,this indeed will be a painful consumption1 8,a broken spirit drieth up the bones10 it will eat up the marrow of the spirit and body1 ,prov4 xvii4 #bb4 ,what infirmity is there which a man cannot bear8 ,poverty1 famine1 war1 pestilence1 sickness1 name what you will1 but a wounded spirit who can bear8 ,prov4 xviii4 #ad4 ,and there is reason for it1 for there is none to bear it1 a sound and whole spirit can sustain infirmities1 but when that is wounded1 which should bear all the rest1 what is behind to bear it8 ,it is a burden to itself4 ,if a man have trouble and war in this world1 yet there is often escaping from it1 a man may fly from his enemy1 but when thy enemy is within thee1 whither shalt thou fly8 ,thou canst not go from thyself1 thou carriest about thee thy enemy1 thy tormentor4 ,but suppose a man were at peace within himself1 and cried peace1 peace1 to himself1 yet if he be not at peace with ,god1 shall his peace be called peace8 ,shall it not rather be named supine security8 ,if a man be at variance with himself1 and his soul disquieted within1 there is more fear than danger if he be at peace with ,god4 ,it is but a false alarm1 that shall end well1 but if he have peace in his own bosom1 and yet no agreement with ,god1 then destructions are certainly coming1 his dream of peace will have a terrible wakening4 ,a man may sleep soundly1 and his enemies round about him1 because he knoweth not of it1 but he is in a worse estate than he that is in great fear1 and his enemies either none1 or far distant4 ,the one hath present danger1 and no fear1 the other present fear1 and no danger1 and which of these think ye best8 ,sudden destruction awakes the one from sleep1 ,ezek4 vii4 #be4 ,their fear and destruction come both at once1 when it is now in vain to fear1 because it is past hope1 ,prov4 i4 #bg4 ,therefore the ,lord swears1 that 8there is no peace to the wicked10 ,isa4 xlviii4 #bb4 ,what6 ,do not they often cry peace to themselves1 and put the evil day far off8 ,no men are so without bands in life and death as they1 they have made agreement with hell and death1 and their own consciences1 yet for all that1 8thus saith the ,lord1 there is no peace to the wicked40 ,if ,god be against us1 what is the matter who be with us1 for he can make a man's friends his enemies1 and he can make a man's enemies to be at peace with him3 ,he makes peace and creates trouble1 ,isa4 xlv4 #g4 ,men can but destroy the body1 but he can destroy both body and soul for ever4 ,o what a potent and everlasting enemy is he6 ,there is no escaping from his all-seeing eye and powerful hand1 ,psal4 cxxxix4 #g1 #h4 ,a man may fly from men1 but whither shall he fly from ,his presence8 ,to heaven8--,he is there4 ,to hell8--,he is there4 ,the darkness of the night hath been a covering under which many have escaped1 and been saved in armies1 but darkness is no covering to him1 it is all one with light4 ,he is near hand every one of us4 ,the conscience is within us1 but he is within the conscience1 and how much ,god is above the creature1 so great and dreadful a party is he above any enemy imaginable4 ,therefore ,i conclude1 that that man only hath perfect peace1 who is at peace with ,god1 and with his own conscience4 ,if a man be at peace with ,god1 and not with himself1 he wants but a moment's time of perfect peace1 for1 ere it be long1 the ,god of it will speak peace unto him4 ,but if he be at peace with ,god and himself1 ,i know not what he wants of the perfect peace1 of the 8peace1 peace10 for it is a man's mind that makes peace or war1 it is not outward things1 but in the midst of peace he may be in trouble1 and in the midst of trouble in peace1 according as he hath satisfaction and contentment in his own breast1 for what is all the grace of a ,christian8 ,it is godliness with contentment1 it is not godliness and riches1 godliness and honour1 or pleasure1 godliness and outward peace4 ,no1 no1 contentment compenseth all these1 and hath in it eminently all the gain and advantage of these4 ,a man in honour1 a rich man1 having no contentment in it1 is really as poor1 as ignominious1 as the poor and despised man4 ,if contentment then be without these things1 certainly they cannot be missed1 for where contentment is not with them1 it only is missed1 and they not considered4 ,contentment is all the gain that men seek in riches1 and honour1 and pleasure1 if a godly man have that same without them1 he then hath all the gain and advantage1 and wants nothing1 but some trouble that ordinarily attends them4 ,outward peace cannot add to inward peace1 and so the want of it cannot diminish4 ,we must begin at the original1 if we would know rightly this peace that passeth knowledge4 ,the fountain-head is peace with ,god1 a stream of this is peace of conscience1 and peace with the creatures4 ,there is a peace of friendship1 when persons were never enemies1 and there is a peace of reconciliation1 when parties at variance are made one4 ,innocent ,adam had peace once with ,god as a friend1--angels continue so to this day1 but now there is no such peace between men and ,god1 for all are become enemies to ,god1 and aliens from the commonwealth of ,israel1 that peace was broken by rebellion against ,god his maker1 and all the posterity are born with the same enmity against ,god4 ,on our part are hearts desperately wicked1 whose imagination is only evil continually4 ,on ,god's part is holy and spotless justice1 that is of purer eyes than to behold iniquity1 and therefore must destroy it or the sinner4 ,on our part are so many rebellions1--,adam's actual transgression1 and all our own sins and breaches of the holy law1 as so many breaches of peace4 ,on ,god's part are so many curses answerable to the breaches of the law3 8cursed is every one that abideth not in every thing10 c4 ,this curse is even the proclamation of men to be traitors1 and an intimation of the righteous judgment which will come upon them4 ,adam was in a covenant of peace with ,god1--8,do1 and thou shalt live1 if not1 thou shalt die40 ,adam brake this covenant1 so the peace is dissolved1 and ,god is no more obliged to give life1 but to execute the pain contained in the covenant1 and in sign and token of this1 look how ,adam fled from ,god's presence1 to hide himself when he heard his voice1 it was a poor shift1 for whither should he go from his presence8 ,but1 alas6 seeking more wisdom1 he lost that he had1 seeking divine wisdom1 he lost human4 ,now1 there is no more making up this peace on such terms again1 we have no capacity to treat with ,god any more1 but blessed be his ,majesty1 who hath found out the way of agreement and reconciliation4 ,o that ye were once persuaded of your enmity against ,god6 ye are not born friends1 though ye be born within the visible church4 ,how dreadful a thing is it1 to have the ,most ,high and terrible ,god against you1 to do to you according to your deservings6 ,ye all know this1 we are enemies to ,god by nature1 ,i pray you1 is it but a name8 ,is it not worthy deep consideration8 ,but who considereth this matter8 ,if ye lose a friend1 ye will be troubled1 and the more behoveful your friend was1 the more troubled you will be4 ,if a great and potent nation proclaimed war against us1 we cannot but be sensible of it1 but alas6 who considereth the great breach that is between ,god and all men1 occasioned by the first man's transgression and rebellion6 ,it is one of the degrees of health1 to know the disease1 and ,i may call it a degree of peace1 a kind of preparation to peace1 to know the enmity1 and not generally to know it1 but to ponder it till the heart be affected with it1 to call a council of all the faculties and affections of the soul to consider the great imminent danger of man's commonwealth4 ,what is it1 ,i pray you1 that is the greatest obstruction of men's making peace with ,god1 that makes the breach irreparable1 and the wound incurable8 ,it is this1 certainly1 no man apprehendeth it aright1 we entertain good thoughts of our friendship with ,god1 or that it is easy to be reconciled4 ,who seeth such a wide breach between ,god and man1 that all the merits of angels and men could not make it up8 ,who seeth the price of redemption so precious1 as it must cease for ever1 for all that men and angels can do8 ,is not every man offering ,god satisfaction1 either his tears1 or sorrow1 or amendment in time coming1 or all of them8 ,do not men undertake to pacify ,god with external ordinances1 and think it may suffice for their sins8 ,certainly ye are ignorant of the infinite separation between ,god and man1 who imagine a treaty with him yourselves1 or that ever ye can come unto speaking terms1 and therefore is this war and enmity perpetual2 therefore there is no peace1 when ye cry1 ,peace1 peace6 ,when ye have peace within you1 and say that ye have peace with ,god1 yet certainly1 the ,lord thy ,god is against thee1 and will not spare thee1 ,deut4 xxix4 #ai4 ,many of you bless yourselves in your own hearts1 when ye hear the curse and threatening of the law1 ye say1 ,god forbid that all that were true4 ,well1 thus saith the ,lord1 ,all these curses that are written in this book shall be upon thee1 and the ,lord shall separate thee unto evil1 because ye take not with your enmity1 there can be no treaty1 a mediator can have no employment from you4 ,how shall the breach of peace be made up8 ,since the first covenant cannot be made up again1 where shall the remedy be found8 ,god is just and righteous1 men are rebellious and sinful1 can these meet1 and the one not be consumed8 ,will not ,god be a consuming fire1 and men as stubble before the ,lord's presence8 ,therefore1 there must be a ,mediator between them1 a peace-maker1 to make of two one1 to take up the difference4 ,and this ,mediator must be like both1 and yet neither wholly the one nor the other4 ,he must therefore be ,god and man1 that he may be a fit day's man betwixt ,god and man1 and this is our ,lord ,jesus ,christ4 ,in his divinity he comes near to ,god1 in his humanity he comes near to man1 in his person he is between both1 and he is fit to make peace1 and therefore he is 8a ,prince of peace10 ,isa4 ix4 #f4 ,and that he may be a ,prince of peace1 he must be both1 8an everlasting ,father0 like ,god1 and a young child like unto man4 ,god to prevail with ,god1 and a man to engage for man1 and therefore he is called 8our ,peace10 ,eph4 ii4 #ad4 ,our ,lord ,jesus ,christ enters into a covenant with the ,father1 wherein he undertakes to bear our curse1 and the chastisement of our peace4 ,he is content to be dealt with as the rebel1 8,upon me1 upon me be the iniquity10 and so there comes an interruption1 as it were1 of that blessed peace he had with the ,father4 ,he is content that there should be a covering of wrath spread over the ,father's love1 that he should handle the ,son as an enemy1 and therefore it is1 that sinners are admitted as friends1--his obedience takes away our rebellion4 ,the cloud of the ,lord's displeasure pours down upon him1 that it might be fair weather to us1 the armies of curses that were against us1 encounter him1 and he1 by being overcome1 overcometh1 by being slain by justice1 ,satan and sin1 overcometh all those1 and killeth the enmity on the cross1 making peace by his blood1 ,col4 ii4 #ad1 #ae 1 ,eph4 ii4 #ae4 ,and it is this sacrifice that hath pacified heaven1--the sweet smell of it hath gone above1 and made peace in the high places4 ,here1 then1 is the privilege of a believer1--to be at peace with ,god1 to be one with him1 and this indeed is life eternal1 to be united unto the fountain of life1 in whose favour is life and whose loving kindness is better than life4 ,is not this a blessed estate8 ,whatever a man hath done against ,god is all forgiven and forgotten1 it shall never come into remembrance4 ,are not angels blessed who are friends with ,god8 ,such is the soul whose sins are pardoned through ,christ1--its sins are as if they never had been4 ,the soul is not only escaped that terrible wrath of ,god1 but being at peace with ,god1 all the goodness that is communicable to creatures1 it shall partake of1 8that they may be one1 as we are one1 that they may be perfect in one10 ,john xvii4 ,this ,christ prayed for1 and this was the end of his death1--to make of two one4 ,so1 then1 the glory that ,christ is partaker of with the ,father1 we must be partakers of with him1 and all this by virtue of that peace with ,god by him4 ,o if ye knew what enmity with ,god is6 how would it endear and make precious peace with him6 ,the one engageth all that is in ,god to be against a man2 the other engageth all that is in him to be for a man4 ,and is not he then a great one1 whether he be a friend or an enemy1 is he not the best friend and worst enemy1 who hath most power1 yea1 all power1 to employ for whom he will1 and against whom he will8 ,what a blessed change is it1 to have ,god1 of a consuming fire1 made a sun1 with healing and consolation6 that the righteous1 holy1 and just ,god1 before whom no flesh can stand1 should accept so rebellious sinners1 and dwell among them6 ,he had not only power to destroy1 but law against us also4 ,what a perfect peace is it1 then1 that the ,judge becometh a merciful ,father1 and the law of ordinances is cancelled1 and that power employed to keep salvation to us1 and us to salvation6 ,ye who have made peace and atonement through ,christ's blood1 rejoice in the hope of the glory of ,god1 there wants nothing to make you completely blessed1 but the clear and perfect sight and knowledge of your estate before ,god4 ,now1 when this peace1 which is made up in heaven1 is intimated unto the conscience1 then all the tempests and clouds of it evanish1 and this is the peace of believing1 which is the soul's resting and quieting itself upon the believing favour of ,god4 ,there may be a great calm above1 good-will in ,god towards men1 and yet great tempests in this lower region1 no peace on earth4 ,there is a peace of conscience which is a disease of conscience1 a benumbedness of conscience1 or a sleep of conscience1 when men walk in the imagination of their own hearts1 and flatter themselves in their own eyes1 will not trouble themselves with the apprehension of the wrath of ,god4 ,when souls will not suffer their sin1 or the curse to enter in1 this is that 8no peace0 which the ,lord speaks often of1 it is but a dream1 and when a man awaketh1 alas6 what a dreadful sight meets he with first1--8sudden destruction60 ,sin enters into the conscience1 and the law1 the strength of sin1 and so that peace endeth in an eternal disquietness4 ,but what is the reason1 that notwithstanding of ,god's justice and men's sins1 so many are not afraid of him1 so many pass the time without fear of wrath and hell8 ,is it not because they have taken hold of his strength1 and made peace with him8 ,no1 indeed1 but because they know not the power of his anger1 to fear him according to his wrath4 ,who will spend one hour in the examination of his own ways1 in searching out sins1 in counting his debt1 till he find it past payment8 ,no1 men entertain the thoughts of sin1 and hell and wrath1 as if it were coals in their bosom1 they shake them out1 they like and love any diversion from them4 ,oh6 ignorance maketh much peace1 ,i would say security1 which is so much worse than fear1 because it is so far from the remedy1 that it knoweth not the evil and danger4 ,it is not the rising of the ,sun of righteousness1 shining into the soul1 that hath cleared them1 but their perpetual darkness that blindeth them4 ,i say1 then1 in the name of ,jesus ,christ1 that ye never knew the peace of ,god1 who knew not war with ,god1 ye know not love1 who have not known anger1 but this is the soul's true peace and tranquillity1 when it is once awakened to see its misery and danger--how many clouds overspread it1 what tempests blow2 what waves of displeasure go over its head6 ,but when that peace1 which is made in the high places1 breaketh through the cloud with a voice1 8,son1 be of good comfort1 thy sins be forgiven thee60 when that voice of the ,spirit is uttered1 presently at its command the wind and waves obey1 the soul is calmed1 as the sea after a storm1 it is not only untroubled1 but it is peaceable upon solid grounds1 because of the word which speaks peace in ,christ4 ,the peace of the most of you is such as ye were born and educated withal4 ,is it not a created peace1 a spoken peace1--the fruit of the lips1 and so no true peace8 ,ye had not your peace from the word1 but ye brought it to the word1 ye have no peace after trouble1 and so it is not the ,lord's peace4 ,the ,christian may have peace1 in regard of his own salvation and eternal things1 and in regard of all things that befalleth in time2 the first is1 when the conscience is sprinkled with the blood of ,jesus ,christ1 and getteth a good answer to all the challenges and accusations of conscience1 and of the law and justice1 #a ,pet4 iii4 #ba2 when the ,spirit of ,god shines into the soul1 with a new light to discover these things that are freely given1 #a ,cor4 ii4 #ab4 ,and this is the sealing of the ,spirit after believing1 ,eph4 i4 #ac4 ,when a soul hath put to its seal by believing ,god's word1 and hath acknowledged ,god's truth and faithfulness in his word1 the ,spirit sealeth mutually the believer's faith1 both by more holiness and the knowledge of it2 and how great peace is this1 when a soul can look upon all its iniquities when they compass about a man1 and outward trouble sharpeneth and setteth on edge inward challenges1 and yet the soul will not fear1--it hath answers to them all in ,christ's blood1 ,psalm xlix4 #e4 ,this is a greater word than all the world can say4 ,many men's fearlessness proceedeth from ignorance of sin1 their iniquities were never set in order before them2 but if once they compassed them about1 and wrath1 like a fiery wall1 compass them about also1 so that there were no escaping1 ,o it would be more terrible than all the armies of the world6 ,ye would account little of a kingdom1 ye would exchange it for such a word as ,david hath upon good grounds4 ,now1 ,i say again1 the soul that hath thus committed itself to him as a faithful keeper1 may have peace in all estates and conditions2 and this peace floweth from that other peace4 ,there is a peace which guards the heart and mind1 ,phil4 iv4 #f1 #g1 opposed to carefulness and anxiety2 and this ,paul is exemplary for1 8,i have learned in every estate1 therewith to be content1 to want and abound10 c4 ver4 #aa4 ,the soul of a believer may be in an equal even tenor and disposition in all conditions2 it may possess itself in patience4 ,impatience and anxiety make a man not his own man2 he is not himself1 he enjoys not himself2 he is a burden to himself1 and is his own tormentor2 but if souls were stayed upon ,god1 certainly they would possess themselves1 dwell securely within their own breasts4 ,we may find that the most part of men are exposed to all the floods and waves of the times4 ,they move inwardly1 as things are troubled outwardly2 every thing addeth moment to their grief or joy2 any dispensation casteth the balance1 and either weighs them down with discouragement1 or lifteth them up with vanity and lightness of mind2 but the believer's privilege is to be unmoved in the midst of all the tossings and confusions of the times1 ,psal4 cxxviii4 #a1 #b4 ,ye would be as mount ,zion if ye trusted in ,god2 no dispensation would enter into the soul to cast the balance upon you2 ye might stand upon your rock ,jesus ,christ1 and look about the estates1 persons1 affairs1 and minds of men1 as a troubled sea1 fleeting1 tossed up and down1 and ye stand and not be moved1 or not greatly moved1 ,psal4 lxii4 #b4 ,and this is to be wise indeed4 ,if ,i would describe a wise man1 ,i would say1 he 8is one man10 beside him no man is one with himself1 but various1 inconstant1 changeable4 ,he is unwise who is unlike himself1 who changeth persons according to dispensations3 wisdom is the stability of thy times1 and faith is wisdom4 ,it establisheth as mount ,zion1 so as a man cometh out still one1--in prosperity not exalted1 in adversity not cast down1 in every estate content2 and this is the man who is blessed indeed4 ,this were wisdom1--to will the same thing1 and nill7#bid7 the same thing4 ,semper idem velle1 atque idem nolle47#bie7 ,i need not1 says ,seneca1 add that exception1 that it be right which you desire1 for no one thing can universally and always please1 if it be not good and right2 so ,i say1 he were both wise and happy1 who had but one grief and one joy4 ,should not a believer's mind be calm and serene1 seeing the true light hath shined2 it should be as the upper world1 where no blasts1 no storms or clouds are to eclipse the sun1 or cloud it4 ,while our peace and tranquillity is borrowed from outward things1 certainly it must change2 but a believer's peace and tranquillity of mind1 having its rise from above1 from the unchangeable word of the ,lord1 it needeth not to change according to the vicissitudes of providence4 ,he needeth not to care beforehand1 because there is one who careth for him2 and what needeth both to care8 ,he needeth not be disquieted or troubled after1 because it shall turn about to his good2 all things shall do so1 ,rom4 viii4 #bh4 ,he needeth not be anxious about future events1 because he hath all his burden cast upon another by prayer and supplication4 ,what needeth he then take a needless burden8 ,prayer will do that which care pretends and cannot do1 and that without trouble4 ,he needeth not be troubled when things are present1 for he cannot by his thought either add or diminish1 take away or prevent4 ,there is one good and necessary thing that his heart is upon1 and that cannot be taken from him2 and therefore all things else are indifferent1 and of small concernment to him4 ,now what wanteth such a man of perfect peace1 who is reconciled to ,god1 and at peace within himself8 ,when peace guardeth the heart and mind within1 compasseth it as a castle or garrison1 to hold out all the vain alarms of external things1 may not all the world be troubled about him8 ,what though the floods lift up their voice1 if they come not into the soul8 ,if he be one and the same in peace and trouble1 prosperity and adversity1 do not lament him in the one more than the other4 ,it is the mind that maketh your condition good or bad2 but yet1 ,i say1 the believer hath likewise peace with all the creatures1 which the world hath not1 and even in this he is a privileged man4 ,he is in league with the stones of the field1 and in peace in his tabernacle1 ,job v4 #bc4 ,all things are his1 because he is ,christ's1 and all are ,christ's1 who is the possessor of heaven and earth1 at least the righteous heir of both1 #a ,cor iii4 #ba4 ,the unbeliever hath no right to the creature2 though there be a cessation for a time between them and him1 yet that is no peace1 for they will at length be armed against him4 ,they are witnesses already against him1 and groan to ,god for the corruption that man's sin hath subjected them unto4 ,his table is1 it may be1 full1 yet it is a snare unto him2 he getteth ease and quietness outwardly3 nay1 but it slayeth the fool and destroyeth him4 ,but the godly man is at peace1 through ,christ's blood1 with all crosses and comforts2 the sting and enmity of all evils is taken away by ,christ4 ,poverty is made a friend1 because ,christ was poor2 hunger and thirst is become a friend1 because ,christ was hungry and thirsty2 reproach and contempt is at peace with him1 because ,christ was despised2 afflictions and sorrows are reconciled to him1 because ,christ was a man of sorrows1 and acquainted with griefs2 in a word1 death itself is become a friend1 since ,christ subdued it by lasting of it4 ,i may say1 the worst things to a natural man are become best friends to the believer2 the grave keepeth his body and dust in hope4 ,death is a better friend than life1 for it ministers an entry into glory3 it is the door of eternal life3 it taketh down the tabernacle of mortality1 that we may be clothed upon with immortality4 ,in sum1 whatever it be1 ,christ hath stamped a new quality on it2 it cometh through his hand1 and so1 if it be not good in itself1 yet it is good in the use1 and in his appointment1 ,rom4 viii4 #ba4 ,if it be not good1 yet it worketh together for our good2 it contributeth to our good1 because it is in his skilful hand1 who can bring good out of evil1 peace out of trouble4 ,o that ye were persuaded to be ,christians indeed1 to love his law1 and trust in him4 ,great peace have all such4 ,this were more to you than peace in the world2 your peace should be as a river1 for abundance and perpetuity2 no drought could dry it up2 it should run in time as a large river1 and when time is done1 it would embosom itself in eternity1 in that ocean of eternal peace and joy which the saints are drowned in above2 other men's peace is but like a brook that dries up in summer4 ,sermon ,,xiii4 ,isaiah xxvi4 #c4--8,thou shall keep him in perfect peace1 whose mind is stayed on thee1 because he trusteth in thee40 ,christ hath left us his peace1 as the great and comprehensive legacy1 8,my peace ,i leave you10 ,john xiv4 #bg4 ,and this was not peace in the world that he enjoyed2 you know what his life was1 a continual warfare2 but a peace above the world1 that passeth understanding4 8,in the world you shall have trouble1 but in me you shall have peace10 saith ,christ1--a peace that shall make trouble no trouble4 ,you must lay your accounts to have such a life as the forerunner had2 but withal1 as he hath left us his trouble1 so hath he left us his peace2 the trouble will have an end1 but the joy can no man take from you4 ,we have this sure promise to rest upon1 in behalf of the church1 peace shall be in ,israel2 a peace that the world knoweth not1 and so cannot assault it1 or take it away4 ,o that ye would hearken to this word1 that ye would trust in the ,lord1 and stay upon your ,god1 then should your peace be as a river1 ,isa4 xlviii4 #ah4 ,there is nothing more desired in time of trouble than peace2 but all peace is not better than war3 some necessary war is better than evil-grounded peace4 ,the kingdoms have been long in pain1 labouring to bring forth a safe and well-grounded peace4 ,but1 alas6 we have been in pain and brought forth wind2 when we looked for peace1 no good came1 and for healing1 behold trouble4 ,but how shall we arrive at our desired haven8 ,certainly1 if peace be well-grounded1 it must have truth for its foundation1 and righteousness for its companion2 truth must spring out of the earth1 and righteousness look down from heaven4 ,this were the compendious way for public peace1 if every man would make his own peace with ,god4 ,there are controversies with ,god1 between king1 nobles1 and people2 and therefore ,god fomenteth the wars in the kingdoms4 ,if you would have these ended1 make peace with ,god in ,christ1 by flying in unto him1 and resting on him2 more trusting in ,god would despatch our wars2 trusting in the arm of flesh continueth them4 ,always whatever be1 peace or war1 here is the business that more concerns you1--your eternal peace and safety2 and1 if ye were more careful of this1 to save your own souls1 you would help the public more4 ,if you could be once persuaded to be ,christians indeed1 we needed not press many duties in reference to the public2 and until you be once persuaded to save yourselves1 by flying from the wrath to come1 it is in vain to speak of public duties to you4 ,we do therefore declare unto you the way of obtaining perfect peace1--peace as a river2 if you will quit all self-confidences1 flee from yourselves as your greatest enemies1 and trust your souls unto the promise in ,jesus ,christ1 and lean all your weight on him1 we assure you1 your peace shall run abundantly and perpetually4 ,whoever trusteth in creatures1 in uncertain riches1 in worldly peace1 in whatsoever thing besides the only living and glorious ,lord1 we persuade him1 that his peace shall fail as a brook4 ,all things in this world shall deal deceitfully with you1 as a brook which is blackish1 by reason of ice2 what time it waxeth warm1 it shall evanish4 ,you that looked and waited for water in it shall be confounded1 because you hoped1 and are ashamed because of your expectation4 ,job vi4 #ae1 c4 ,the summer shall dry up your peace1 and what will ye do8 ,but if you pour out your souls on him1 and trust in the fountain of living waters1 you shall not be ashamed1 for your peace shall be as a river4 ,the elephant is said to trust that he can drink out a river2 but he is deceived1 for he may drink again1--it runs1 and shall run for ever4 ,if any thing would essay to take your peace from you1 it is a vain attempt1 for it runs like a river2 it may be shallower and deeper1 but it cannot run dry1 because of the living fountain it proceedeth from4 ,there is no other thing can be made sure2 all besides this is uncertain1 and this only is worthy to be made sure2 nothing besides this can give you satisfaction4 ,are your hearts asking within you1 how shall this peace be attained8 ,if you desire to know it1 consider these words1 8,whose heart is stayed on thee1 because he trusteth in thee40 ,it concerneth you much to know well1 what this is that your eternal peace depends on4 ,trusting in ,god1 is the leaning of the soul's weight on ,god4 ,the soul hath a burden above it1 heavy and unsupportable1 and this the truster casteth upon ,god2 and so he is a loadened and weary man1 whom ,christ exhorteth to come to him1 and he shall find ease for his soul1 ,matt4 xi4 #bh2 ,prov4 iii4 #e4 ,leaning to ourselves1 and trusting in ,god are opposed4 ,psal4 xxii4 #aj1 trusting is exponed7#bif7 to be 8a casting upon ,god40 ,psal4 xxv4 #a1 it is called1 8a lifting up the soul to him40 ,this one thing is included in the bosom of trusting and believing1 that a man hath many burdens too heavy for him1 which would sink him down3 the believer is such a one as ,jehoshaphat1 #b ,chron4 xx4 #ab1 8,o ,lord1 we have no might against this great company1 neither know we what to do40 ,o ,lord1 ,i have an army of iniquities against me1 a great company compasseth me about2 an army of curses as numerous as mine iniquities2 both are innumerable as the sand of the sea2 ,i have no might against them1 neither know ,i what to do3 nay1 the ,lord is against me1 his wrath is like the roaring of a lion2 what can ,i do against him8 ,the first beginning of trusting in ,god is distrusting ourselves2 and until a man see his duty and burden beyond his strength1 his burden greater than he can bear1 you will never persuade him to come to ,jesus ,christ1 and lean on him4 ,we will not preach any such doctrine1 as to discharge any to come to ,christ1 till they be wearied and loaden2 for1 when a man conceiveth that he wanteth that weariedness1 whither shall he go to find it8 ,is there any fountain1 but one1 ,jesus ,christ1 both of grace and preparations to it1 if any such be8 ,but this we preach unto you1 that until you be wearied and loaden1 you will not cast your burden on ,jesus4 ,we need not discharge you to come till you be such1 for certainly you will not come4 ,this is the desperate wickedness of our hearts1 that we will never forsake ourselves till we can do no better4 ,until men be as ,david1 8,i looked on the right hand1 and there was none would know me2 refuge failed me10 certainly they will not cry to ,god4 ,men will look round about them1 before they will look up above them2 they will cast the burden of their souls upon any thing1 upon their own sorrow and contrition1 upon their resolution to amend1 upon external duties and privileges1 upon civil honesty1 until all these succumb under the weight of their salvation2 and then1 it may be1 they will ask after him who bare our griefs4 ,i would not willingly speak of preparations to faith1 because it putteth men upon searching for something in themselves1 upon fashioning their own hearts1 and trimming them to come to ,christ2 whereas there is nothing can be acceptable to him but what cometh from him4 ,but ,i think all that men intend1 who speak of preparations1 may be gained this way by holding out unto men the impossibility of coming to ,christ1 till they be emptied of themselves4 ,not that the one is a thing going before1 to be done by us1 but because they are all one2 it is one motion of the soul to come out of itself1 and into ,jesus2 it is one thing really to distrust ourselves1 and to trust in him2 and by this means1 when the true nature of faith itself is holden out1 men might examine themselves rather by it1 whether they have it1 than by the preparations of it4 ,but to come to our purpose1 when the soul is pressed under burdens of sin and misery1 of duty and insufficiency1 and inability to do it1 then the gospel discovereth unto the wearied soul a place of reposing and rest4 ,the ,lord hath established ,christ ,jesus1 an 8ensign to the people20 those who seek unto him shall find his rest glorious1 ,isa4 xi4 #aj4 ,when there is discovered in us all emptiness and inability1 yea impossibility to save ourselves1 or perform any duty1 then are we led to ,jesus ,christ1 as one who is come with grace and truth1 in whom it hath pleased the ,father all fulness should dwell2 and the turning of the soul over upon him is trusting in him4 ,you would not mistake this2 trusting in the ,lord in its first and most native acting1 is not always persuasion of his good-will and love in particular4 ,no1 the soul meets first with a general promise1 holding out his good-will in general2 and the soul closeth with this1 as a thing both good and true1--as faithful in itself1 and worthy of all acceptation4 ,this is it that we must first meet with1--an all-sufficient ,saviour1 able to save to the utmost all that come to him2 and the soul's accepting of that blessed ,saviour on the terms he is offered1 this is believing in him1 and trusting to him1 as a complete ,saviour4 ,now when the soul hath disburdened itself upon ,god1 and set its seal to the truth of the promises in the gospel for salvation2 if the light of the ,spirit shine to discover this unto it1 that it hath laid hold on his strength who is able to save to the utmost1 then it becometh persuaded of his love in particular2 and this is rather the sealing after believing1 than believing itself4 ,when once men have hazarded their souls upon his word1 and trusted in him1 then they may trust in him for all particulars3 he that hath given his ,son for us1 will he not with him give all things8 ,this1 therefore1 is the continual recourse of a believer1--from discovered emptiness and insufficiency in himself1 to travel unto the fulness and strength of ,jesus ,christ1 that his strength may be perfected in weakness4 ,yea1 when all things seem contrary1 and his dispensation writes bitter things against us1 yet ought we to trust in him1 ,job xiii4 #ae4 ,there is a peace of wilfulness and violence in faith1 that will look always towards his word1 whatever be threatened to the contrary4 ,now1 from this faith in ,god1 floweth a constant dependence and stayedness on him1 they are stayed on him1 because they trusted in him2 for faith discovereth in ,god such grounds1 that it may lean its weight upon him without wavering and changing4 ,it considereth his power1 his good will1 and his faithfulness2 he is able to perform1 he is willing to do it1 and he is faithful1 because he hath promised4 ,his greatness and power is a high rock1 higher than we1 that faith leadeth us unto4 ,his love and good-will in ,jesus ,christ1 maketh an open entry and ready access to that rock2 and faithfulness engageth both to give a shelter and refuge to the poor sinner4 ,would a soul be any more tossed1 would there be any place for wavering and doubting1 if souls considered his excellent loving-kindness1 and great goodness laid up and treasured with him for those that trust in him8 ,psalm xxxvi4 #g4 ,who would not put their trust under the shadow of his wings1 and think themselves safe8 ,again1 if his eternal power were pondered1 how he is able to effectuate whatever he pleaseth2 what everlasting arms he hath that by a word supports the frame of the world2 what he can do1 if he stretch out his arm2 and then1 if these two immutable things1 7,heb4 vi4 #ah17 his promise and his oath1 were looked upon2--how he hath engaged himself in his truth1 and sworn in his holiness2 would not a soul lie safely between these three8 ,what strong consolation would such a threefold consideration yield8 ,would any wind or tempest blow within these walls mounted up to heaven8 ,stayedness on ,god is nothing else but the fixedness of believing and trusting1 ,ps4 cxii4 #g1 #h1 8his heart is fixed1 trusting in ,god2 his heart is established40 ,it is even the mature and ripe age of faith4 ,faith1 while it is yet in infancy1 in its tender years1 neither can endure storms1 nor can it confirm us in them2 but when it hath sprung up and grown in that root of ,jesse1 when it is rooted and established in ,jesus ,christ1 then it establisheth the soul4 ,faith abiding in him and taking root1 groweth1 confirmed as a tree that cannot easily be moved2 and if you establish faith1 you shall be established4 ,there are two particulars which ,i conceive the trusting soul is stayed on4 ,first1 in the meditation of ,god4 ,secondly1 in expectation from him of all good things4 ,when ,i say the meditation of ,god1 ,i take in both contemplation and affection4 ,the most part of men have but few thoughts of ,god at all2 even those who trust in him do not consider sufficiently what a one he is in whom they believe4 ,if faith were vigorous and lively1 it would put men to often thinking on him1 seeking to know him in his glorious names2 the mind would be stayed upon this glorious object1 as the most mysterious and wonderful one4 ,how strong are men's minds with their vanities8 ,when they awake1 they are not still with ,god4 ,the meditation of him is a burden to them2 any other thing getteth more time and thoughts4 ,but meditation addeth affection to contemplation2 men may think long upon the heavens and their course1 but their affections are not ravished with them4 ,but thus is the soul stayed on ,god2--when the soul's desires are towards the remembrance of his name1 then affection stayeth the mind upon what it pitcheth on2 and certainly the mind giveth but passing looks1 constrained thoughts1 where the heart is not4 ,here is ,david's meditation1 ,ps4 i4 8,my delight is in the law of the ,lord40 ,the soul of a believer should be constant and fixed in the consideration of ,god1 till he be wholly engaged to admiration and wondering4 8,o ,lord1 how excellent is thy name10 ,psal4 viii4 #a3 8and who is like unto thee80 ,you all say that you believe in ,god1 and know his power1--you know he is good1 he is merciful1 just1 long-suffering1 faithful1 c4 ,but what is all this knowledge but ignorance1 and your light darkness1 when it doth not press you to put your trust in his name8 ,you know2 nay1 but you consider not what you know4 ,this is trusting1 when the mind is stayed on what it knoweth1 when all the scattered thoughts and affections are called home1 and united in one1 to be exercised about this comprehensive object1 8the ,lord our ,god40 ,it is not want of knowledge destroyeth you1 but want of consideration of what you know1 and this is brutishness4 ,men's hearts do not carry the seal and stamp of their knowledge1 because thoughts of ,god and his word are but as passengers that go through a land1 as lightning going through the mind1 but warms it not2 and so their practice carrieth no impression of it either4 ,how base is it for those who have ,god for their ,god1 to be so ignorant of him6 ,would not any man willingly travel about his own possessions8 ,have you such a large portion1 believers1 and should ye be taken up with other vanities8 ,should your hearts and minds be stayed on them1 more than the living ,god8 ,there is a great vanity and levity in men's minds2 8,the ,lord knoweth the thoughts of man that they are vanity40 ,there is an unsettledness of spirit1--we cannot pitch on that upon which we may be stayed2 and so all the spirits of men are in a continual motion from one thing to another1 for nothing giveth complete satisfaction1 and therefore it must go and try one after another1 to see if it can find in it what it found not in the former4 ,and such is the inconstancy of the spirit1 that it licketh up its vomit2 and what thing it refused1 it eateth it up as its meat4 ,the time is spent in choosing and refusing1 rejecting one thing and taking another1 and again returning to what you have rejected4 ,thus are men tossed up and down1 and unstable in all their ways1 as a ship without ballasting4 ,now1 faith and trusting in ,god is the ballast and weight of this inconstant ship3 it is the anchor to stay it from being driven to and fro4 ,if once men would pitch upon this one ,lord1 who hath in himself eminently all the scattered perfections of creatures1 and infinitely more1--if you would consider him1 and meditate on him1 till your souls loved him1 would you not be ravished with him8 ,would you not build your house beside him1 and dwell in the meditation of his name8 ,this would fix and establish you in duties--8when ,i awake1 ,i am still with thee40 ,a little searching and experience discovereth emptiness in all beside2 and therefore is it1 that the soul removeth sooner from such a particular creature than it expected4 ,but here is ,one that is 8past finding out40 ,the more ,i search and find1 ,i find him the more above what ,i can search and find4 ,the creatures are but painted and fair in men's apprehension1 and at a distance2 but the near enjoyment of them discovereth the delusion1 and sendeth a man away ashamed1 because he trusted4 ,but the ,lord ,god is1 and there is no other4 ,he is not as waters that fail1 no liar1--he is an everlasting fountain1--the more you dig and draw1 it runs the faster2 he will never send any away ashamed that trust in him1 because they shall find more than they expected4 ,therefore the soul that is stayed on meditation of ,god1 and knoweth him certainly1 will be fixed in expectation from him4 ,our expectation from the creatures changeth1 because it is often frustrated4 ,disappointment meets it4 ,it is above what is in the creature1 and so it must meet with disappointment2 but as he is above our meditation1 so is he far above our expectation2 and if a man's experience answer his hope1 he hath no reason to change his hope4 ,the ,lord hath often done things we looked not for1 but we never looked for any thing1 according to the grounds of the word1 but it was done1 or a better than it4 ,he doth not always answer our limitations2 but if he give gold1 when we sought silver1 are we not answered8 ,are we disappointed8 ,there are three things that use most to disquiet and toss men's spirits1--sin and wrath1 future events1 and present calamities4 ,faith establisheth the soul on ,god in all these1 and suffereth it not to be driven to and fro with these winds2 it finds a harbour and refuge in ,god from all these4 ,if he be pursued by the avenger of blood1 ,god's wrath and justice1 here is an open city of refuge that he may run to and be safe4 ,if iniquities compass me about1 yet ,i will not fear1 but oppose unto that great company the many sufferings and obedience of ,jesus ,christ4 ,my conscience challengeth and writeth bitter things against me1 yet ,i have an answer in that blood that speaketh better things than ,abel's4 ,if sins prevail1 he will purge them away4 ,his mercy is above all my sin1 and his virtue and power is above my sin4 ,he hath promised1 and will he not do it8 ,oft times men's souls are perplexed and tossed about future events1 careful for to morrow4 ,this is a great torment of spirit1 it cutteth and divideth it1--putteth a man to his own providence1 as if there were no ,god1 but he that trusteth in ,god is established in this1 8,his heart is fixed trusting in the ,lord40 ,he hath committed his soul to him1 and why may he not his body8 ,he hath nothing but his promise for eternal salvation1 and may not that same suffice for temporal8 ,he careth for me1 saith faith1 why then should we both care about one thing8 ,he hath given his ,son for me1 the most precious gift which the world cannot match1 and will he not with him give all these lesser things8 ,and thus the believer encloseth himself within the ,father's love and providence1 and is fixed1 not fearing evil tidings1 for what tidings can be evil1 seeing our ,father hath the sovereign disposing of all affairs1 and knoweth what is best for us8 ,present dispensations often shake men1 and drive them to and fro1 their feet slip1 and are not established1 8,thou didst hide thy face1 and ,i was troubled40 ,but if you trusted in ,god1 and considered what is in him to oppose to all difficulties and calamities1 you would say1 8,i shall not be moved1 though the floods lift up their voice40 ,if you believed his love1 would not this sweeten all his dealing8 ,he maketh all work together for good4 ,sovereignty1 righteousness1 and mercy1 are sure and firm ground to stand upon in all storms4 ,you may cast anchor at any of those1 and lie secure4 8,it is the ,lord1 let him do what he pleaseth40 ,this was enough to quiet the saints in old times4 ,should he give account of his matters to us8 ,shall the clay say to the potter1 why is it thus8 ,his absolute right by creation maketh him1 beyond all exception1 do what he pleases1 but beside this1 he is pleased and condescendeth to reason with us1 and give account of his matters1 to testify to our conscience that he is righteous in all his ways4 ,it was the ground of ,jeremiah's settling1 ,lam iii4 8,it is of the ,lord's mercy that we are not consumed40 ,it should have allayed and stayed ,job4 ,know this1 thou art punished less than thy iniquities deserve4 ,who will set a time to plead with him8 ,shall any be found righteous before him8 ,and this might stop all men's mouths1 and put them in the dust to keep silence1 seeing he hath law to do infinitely more than he doth1 why should not we rather proclaim his clemency1 than argue him so very hard8 ,if to both those you shall add the consideration of his mercy1 that all his paths are mercy and truth unto you1 even when he correcteth most severely1 so that you may bless him as well for rods as for meat and clothing1 and count yourself blessed when you are taught by the rod and the word1 the one speaking to the other1 and the other sealing its instruction1--if you believed that it were a fruit of his love1 that 8he chasteneth every son whom he loveth10 because he will not let you depart from him1 will not let you settle upon a present world1 and forget your country above1 therefore he compasseth you about with hedges of thorns to keep in your way1 and therefore he maketh this world bitter and unpleasant1 that you may have no continuing city1--if all this were believed would not the soul triumph with ,paul1 8,what can separate me from the love of ,god80--not past things1 for all my sins are blotted out1 and shall be remembered no more1 not present things1 for they work to good1 and are a fruit of his love1 not things to come1 for that is to come which shall more declare his love than what is past1 would not a soul sleep securely within the compass of this power1 this love1 and faithfulness of ,god1 without fear of dashing or sinking8 ,now1 judge whether a perfect peace may not flow from all this4 ,may it not be a perfect calm1 when the mountains that environ go up to heaven8 ,not only doth the soul trust in ,god1 but ,god keepeth the trusting soul in peace4 ,he is the ,creator of peace1 and the preserver of it1--8,i create peace1 ,i keep him in peace40 ,the same power and virtue is required to the preserving of a thing1 and the first being of it4 ,our faith and hope in ,god is too weak an anchor to abide all storms4 ,our cords would break1 our hands faint and weary1 but he is the everlasting ,god1 who faileth not1 and wearieth not4 ,he holdeth an invisible gripe of us4 ,we are kept by his power unto salvation1 and we are kept by his power in peace4 8,thy right hand holdeth me10 saith ,david1 and this helpeth me to pursue thee4 ,what maketh believers inexpugnable1 impregnable8 ,is it their strength8 ,no indeed4 ,but 8salvation will ,god appoint for walls and bulwarks40 ,almighty power is a strong wall1 though invisible1--this power worketh in us and about us4 ,now1 believers1 pity the world about you1 that knoweth not this peace4 ,when they lie secure1 and cry ,peace1 peace1 alas6 they are a city open without walls as the plain field1--there is no keeper there1 nothing to hold off destruction4 ,entertain your own peace1 do not grieve the ,spirit who hath sealed it4 ,if you return to folly after he hath spoken peace to you1 ,i persuade you1 you shall not maintain this peace4 ,there may be peace with ,god1 but no peace in thy conscience1 as long as the whoredoms of thy heart are to the fore1 thou mayest be secure1 but security is worse than fear4 ,know this1 that continuing in a course of sin1 entertaining any known sin1 shall trouble thy peace4 ,if ,god hath spoken peace to thee1 thou shalt not lodge that enemy in peace4 8,great peace have they that love thy law40 ,obedience and delight in it doth not make peace1 but it is the way of peace1 and much meditation on the blessed word of ,god is the most excellent mean to preserve this peace1 if it be secured with much correspondence with heaven by prayer1 ,phil4 iv4 #f1 #g4 ,if you would disburden your hearts daily at the throne of grace1 peace should guard and keep your heart1 and then your peace would be perfect indeed4 ,but because your faith is here imperfect1 your requests few and infervent1 your follies and iniquities many1 therefore is this promised perfection a stranger to the most part of ,christians4 ,always what we want here1 we must expect to have made up shortly4 ,heaven is a land of peace1 and all things are there in full age1 here all are in minority1 it is but yet night1 but when the day shall break up1 and the shadows fly away1 and the ,prince of peace shall appear and be revealed1 he shall bring peace and grace both with him1 and both perfect4 ,to ,him be praise and glory4 ,sermon ,,xiv4 ,isaiah lix4 #bj4--8;,and the ,redeemer shall come unto ,zion1 and unto them that turn10 c4 ,doctrines1 as things1 have their seasons and times4 ,every thing is beautiful in its season4 ,so there is no word of truth1 but it hath a season and time in which it is beautiful4 ,and indeed that is a great part of wisdom1 to bring forth everything in its season1 to discern when and where1 and to whom it is pertinent and edifying1 to speak such and such truths4 ,but there is one doctrine that is never out of season1 and therefore it may be preached in season and out of season1 as the apostle commandeth4 ,indeed to many hearts it is always out of season1 and especially in times of trouble and anguish1 when it should be most seasonable1 when the opportunity may commend the beauty of it1 but in itself1 and to as many as have ever found the power of it on their hearts1 it is always the most seasonable and pertinent doctrine1--,i mean the very subject-matter of this text1 the news of a ,redeemer to captive sinners4 ,it is in itself such glad tidings1 and shines with so much beauty and splendour to troubled sinners1 that it casteth abroad a lustre and beauty on the feet of the messengers that carry it1 ,isa4 xl4 ,it is a cordial in affliction1 whether outward or inward1 and it is withal the only true comfort of prosperity4 ,it allayeth the bitterness of things that cross us1 and filleth up the emptiness of things that pretend to please us1 it giveth sweetness to the one1 and true sweetness to the other4 ,reason then--that should always be welcome to us1 which we stand always in need of1 that it should always be new and fresh in our affection1 which is always recent and new in its operation and efficacy toward us4 ,other news how great or good soever1 suppose they were able to fill the hearts of all in a nation with joy1 yet they grow stale1 they lose their virtue within few days4 ,what footsteps or remainder is of all the triumphs and trophies of nations1 of all their solemnities for their victorious success at home and abroad8 ,these great news1 which once were the subject of the discourse of and delight of many thousands1--who report them now with delight8 ,so those things that may cause joy and triumph to some at this time1 as they cannot choose but make more hearts sad than glad2 so they will quickly lose even that efficacy they have1 and become tasteless as the white of an egg1 to them that are most ravished with them4 ,but1 my beloved1 here is glad tidings of a ,redeemer come to ,zion to save sinners1 which have no occasion of sadness in them to any1 but to those who are not so happy as to consider them1 or believe them1 and they are this day1 after many hundred1 ,i may say thousand1 years since they were first published1 as green and recent1 as refreshing to wearied souls1 as ever they were4 ,yea1 such is the nature of them1 and such an everlasting spring of consolation is in them1 that the oftener they be told1 and the more they be considered1 the sweeter they are4 ,they grow green in old age1 and bring forth fruit1 and are fat and flourishing2 and indeed it is the never-dying virtue and everlasting sap of this word of life1 that maketh the righteous so1 ,psal4 xcii4 #ad4 ,this word of a ,redeemer at the first publishing1 and for a long time1 was but like waters issuing out from under the threshold1 and then they came to the ankles1 when it was published to a whole nation2 but still the longer it swells the higher above knees1 and loins1 till it be a great inexhausted river1 and thus it runs at this day through the world1 and hath a healing virtue and a quickening virtue1 ,ezek4 xlvii41 and a sanctifying virtue1 ver4 #i-ab4 ,now this is our errand to you1 to invite you to come to these waters4 ,if ye thirst1 come to be quenched2 if ye thirst not1 ye have so much the more need to come1 because your thirst after things that will not profit you1 will destroy you1 and your unsensibleness of your need of this is your greatest misery4 ,that the words may be more lively unto us1 we may call to mind1 the greatest and deepest design that hath been carried on in the world1 by the ,maker and ,ruler of the world1 is the marriage of ,christ his ,son with the ,church4 ,this was primarily intended1 when he made the world1 as a palace to celebrate it in2 this was especially aimed at1 when he joined ,adam and ,eve1 in the beginning of time1 together in paradise1 that the second ,adam should be more solemnly joined to the church1 at the end of time1 in the paradise of heaven2 and this the apostle draws out as the sampler and arch-copy of all marriages and conjunctions in the creatures1 ,eph4 v4 ,now this being the great design of ,god1 of which all other things done in time are but the footsteps and low representations1 the great question is1 how this shall be brought about1 because of the great distance and huge disproportion of the parties1 ,he 8being the brightness of the ,father's glory10 and we being wholly eclipsed and darkened since our fall2--,he higher than the heaven of heavens1 and we fallen as low as hell into a dungeon of darkness and misery1 led away by sin and ,satan1 lying in that abominable posture represented in ,ezek4 xvi42 not only unsuitable to engage his love1 but fit to procure even the loathing of all that pass by4 ,now it being thus1 the words do furnish us with the noble resolution of the ,son1 about the taking away of the distance1 and the royal offer of the ,father1 to make the match hold the better1 both flowing from infinite love1 in the most free and absolute manner that can be imagined4 ,the ,son's resolution1 which is withal the ,father's promise1 is to come into the world first to redeem his spouse1 and so to marry her2 8and the ,redeemer shall come unto ,zion10 c4 ,the ,father's offer1 that he might not be wanting to help it forward1 is to dispone17#big7 by an irrevocable covenant1 having the force of an absolute donation1 his word and ,spirit to ,christ and his seed1 to the church1 even to the end of the world1 7ver4 #ba74 8,as for me1 this is my covenant40 ,the ,son hath done his part1 and is to express his infinite love1 infinite condescendency1 and stooping below his majesty4 ,now1 as for me1 ,i will show my good-will to it in my infinite bounty and riches of grace to the church2 he hath given himself for her1--,i will give my ,spirit2 and thus it cannot but hold4 ,we shall speak a word then of these three3 first1 what estate and condition ,christ findeth his church in1 out of which she must be taken to be his spouse2 then1 what way and course is laid down by the council of heaven1 to fill up the infinite distance between ,christ and sinners2 and1 to close all1 we shall show you the suitableness of these promises1 and the wonderful fitness of this doctrine to the church1 at this time ,isaiah preached it1 and at all times4 ,the first is supposed in the words4 ,redemption supposeth captivity or slavery2 redemption of persons importeth captivity and slavery of these persons1 and redemption of other things that belong to persons1 importeth sale or alienation of our right to them4 ,of both1 personal redemption is the greatest and most difficult2 yet both we have need of1 for our estate and fortune1 so to speak1 is lost1 8for all men have sinned and come short of the glory of ,god10 ,rom4 iii4 #bc4 ,that inheritance of eternal life1 we have mortgaged it1 and given away our right to it4 ,the favour of ,god and the blessedness of communion with him1 was ,adam's birthright1 and by a free donation was made his proper inheritance and possession1 to be transmitted to his posterity4 ,but ,o6 for how small a thing did he give it away1--for a little taste of an apple he sold his estate2 and both he and we may lament over it1 as the king that was constrained to render himself and all his army for want of water4 ,when he tasted it1 8,for how small a thing10 saith he1 8have ,i lost my kingdom60 ,then our persons are in a state of bondage1 in captivity and slavery2 captives under the wrath of ,god1 and slaves or servants to sin4 ,there needed no greater difference and deformity between ,christ and us1 than this1--our servitude and bondage to sin1 which truly is the basest and most abominable vassalage in the world4 ,the abasement of the highest prince1 to the vilest servitude under the basest creatures in his dominion1 is but a shadow of that loathsome and ugly posture of our souls4 ,this servitude doth in a manner unman us1 and transform us into beasts4 ,certainly it is that which1 in the holy eyes of ,god1 is more loathsome than any thing beside4 ,he seeth not that deformity in poverty1 nakedness1 sickness1 slavery4 ,let a man be as miserable as ,job on his dunghill1 it is not so much that1 as the unseen and undiscerned posture and habit of their souls1 that he abominateth4 ,now what a match is this1 for the highest and holiest prince1 the ,son of the greatest ,king1 and heir of all things6 ,but if you add to this slavery1 that captivity under the curse and wrath of ,god1--that all men are shut up1 and enclosed in the prison of ,god's faithful and irrevocable sentence of condemnation1 and given over by the righteous judgment of ,god1 to be kept by ,satan in everlasting chains of darkness1--he keepeth men now1 by the invisible cords of their own sins1 but these chains of darkness are reserved for both him and men1--now indeed1 this superaddeth a great difficulty to the business4 ,the other may be a difficulty to his mind and affection1 because there is nothing to procure love1 but all that may enforce hatred and loathing4 ,but suppose his infinite love could come over this stay1 could leap over this mountain by the freedom of it1 yet there is a greater impediment in the way1 that may seem difficult to his power1 and it is the justice and power of ,god1 enclosing sinners and shutting them up for eternal wrath1 till a due satisfaction be had from or for them4 ,you see then1 how infinite the distance is betwixt him and us1 and how great the difficulty is to bring about this intended union4 ,angels were sent with flaming swords to encompass the tree of life and keep it from man1 but man is environed by the curse of the ,almighty ,god4 ,the justice1 the faithfulness1 and the power of ,god do guard or set a watch about him1 that there is no access to him to save him1 but by undergoing the greatest danger1 and undertaking the greatest party that ever was dealt withal1 and the strictest and severest too4 ,this being the case then1 the distance being so vast1 and the difficulty so great1 the distance being twofold1 between his nature and ours1 and between our quality and his3 an infinite distance between his divine nature and our flesh1 and besides an extreme contrariety between the holiness of his nature1 and the sinfulness of ours1--there is here such a repugnancy1 as there is no reconciliation of them4 ,you know what ,paul speaketh of the marriage of ,christians with idolaters3 how much more will it hold here8 ,what communion can be between light and darkness1 between ,god and ,belial8 ,is it possible these can be reduced to amity1 and brought to so near an union8 ,yet for all this1 it is possible2 but love and wisdom must find out the way4 ,infinite love and infinite wisdom consulting together1 what distance can they not swallow up8 ,what difficulty can they not overcome8 ,and here you have it1 the distance undertaken to be removed1 both by the ,father and the ,son1--7for all this while we can do nothing to help it forward2 while the blessed plot is going on1 we are posting the faster to our own destruction74 ,and this is the way condescended upon2 first1 ,to fill up that wide gap between his divine spiritual nature1 and our mortal fleshly nature1 it is agreed upon1 that the ,son shall come in our flesh1 and be made partaker of flesh and blood with the children2 and this is meant by this promise1 8the ,redeemer shall come to ,sion20 which is plainly expressed by his own mouth1 ,john xvi4 #bh1 8,i came forth from the ,father1 and am come into the world40 ,there being such a distance between his majesty and our baseness1 love maketh him stoop down and humble himself to the very state of a servant1 ,phil4 ii4 #g1 #h4 ,and thus the humiliation of ,christ filleth up the first distance2 for 8love and majesty cannot long dwell together10 nec in una sede morantur majestas et amor27#bih7 but love will draw majesty down below itself1 to meet with the object of it4 ,this was the great journey ,christ took to meet with us1 and it is downward below himself2 but his love hath chosen it1 to be like us1 though he should be unlike himself4 ,how divinely doth the divine apostle speak of it1 8,and the ,word was made flesh1 and he dwelt among us10 ,john i4 #ad4 ,and therefore the children of ,adam may in verity say of him1 what the holy ,trinity1 in a holy irony spake of man1 8,lo1 he is become as one of us40 ,it was a singular and eminent privilege conferred upon man in his first creation1 that the ,trinity in a manner consulted about him1 8,let us make man after our image20 but now when man hath lost that image1 to have such a result of the council of the ,trinity about it1 8let one of us be made man1 to make up the distance between man and us10--,o6 what soul can rightly conceive it without ravishment and wonder1 without an ecstacy of admiration and affection6--that the ,lord should become a servant6--the ,heir of all things be stripped naked of all6--the brightness of the ,father's glory1 be thus eclipsed and darkened6--and in a word1 that which comprehendeth all wonders in the creation1--who made all things1--be himself made of a woman6 and ,god become a man1 and all this out of his infinite love1 to give a demonstration of love to the world2 so high a person abased1 to exalt so base and low as we are6 ,there is a mystery in this1 a great mystery1 a mystery of wisdom1 to swallow up the understanding with wonder2 and a mystery of love1 to ravish the hearts of men with affection1--depths of both1 in the emptiness of the ,son of ,god4 ,the prophet doubted what was commanded1 to seek a sign1 whether in heaven above1 or in the depth beneath2 but what he would not ask1 ,god gave in his great mercy1 8,behold a virgin shall conceive a ,son1 and they shall call his name ,immanuel20 a sign indeed from heaven1 and the height of heaven1 because he is ,god2 and a sign from the depth beneath too1 because he is man2 8,god with us10 and so composed to unite heaven and earth together2 8,god with us10 that he might at length bring us to be with ,god4 ,he became ,immanuel1 that he might make us ,immelanu47#bii7 ,if that was given as tidings of great joy1 and as the highest and deepest sign of love and favour1 at that time to uphold the fainting church2 ,o6 how much more may it now comfort us1 when it is not a virgin shall conceive1 but a virgin hath conceived6 ,may not the joy be increased1 that the ,redeemer is not to come1 but come already1 and hath made up that wide separation which was between us and him1 by his low condescendency to his union with our nature6 ,this is one step of advancement towards that happy marriage1 that the whole creation seems to groan and travail for1 ,rom4 viii4 #bb4 ,but yet there is a great difficulty in the way4 ,we are in a state of captivity2 we are prisoners of justice1 have sold ourselves and our happiness2 and now our natural inheritance lies in the lake of fire and brimstone1--heirs of wrath1 concluded under the curse of ,god2 and indeed1 this was insuperable to all flesh2 neither men nor angels could ransom us from this4 ,the redemption of the soul of man is so precious1 and the redemption of the inheritance of man1 that is1 heaven1 is so precious too1 that none in heaven or earth can be found1 that can pay the price of them1 so that it would have ceased for ever4 ,and here the great design of ,christ's union with sinners would have been marred and miscarried1 if himself had not undertaken to overcome this too2 and indeed1 as there could none be found to open the seals of the book of ,god's decrees concerning his church1--none worthy in heaven or earth but the ,lamb1 the ,lion of the tribe of ,judah1 he prevailed to open it1 and loose the seals thereof1 ,rev4 v4 #c-e4 ,so there could none be found in heaven or earth1 neither under the earth1 worthy to undertake or accomplish this work1 or able to open the seals of the book of ,god's curses1 or to blot out the hand-writing of ordinances that was against us1 or to open the prison of death in which man was shut up2 none1 ,i say1 hath been found worthy or prevailed1 but the ,lamb of ,god and ,lion of the tribe of ,judah2 and therefore the four and twenty elders that sit round about the throne1 and the four beasts1 with the innumerable company of angels1 and spirits of just men made perfect1 fell down before the ,lamb1 every one of them with harps1 and they sung a new song1 8,worthy is the ,lamb that was slain1 to receive power1 and riches1 and wisdom1 and strength1 and honour1 and glory1 and blessing2 for thou hast redeemed us to ,god by thy blood40 ,and every creature says ,amen to this1 and consents to this1 to do him homage2 to him who alone was worthy1 and as willing to do it as worthy for it4 ,i think the #afth verse of this chapter gives us a sensible representation of this4 ,the preceding discourse from the beginning1 holding out the sinful and deplorable condition of that people1 and in them1 as a type of the desperate wickedness of all mankind1 and withal their desperate misery1 for ,paul1 7,rom4 iii47 maketh the application for us2 and from this1 concludeth all under sin1 and so all under wrath1 all guilty1 that every mouth may be stopped2 men waiting for light1 and behold obscurity2 for brightness1 but walking in darkness2 groping for the wall1 like the blind1 stumbling at noon-day as in the night1 and in desolate places as dead men2 all roaring like beasts1 and mourning like doves1 whenever the apprehension of the terror of ,god entereth4 ,now it is subjoined1 verse #af1 8,and he saw that there was no man10 c42 as if he had waited and looked through all the world1 if any would appear1 either to speak or do for man1 if any would offer themselves1 and interpose themselves for his salvation4 8,therefore his own arm brought salvation1 and his righteousness1 it sustained him40 ,therefore the ,son of ,god steps in and offers himself1 as if ,god had first essayed all others1 and when heaven is full of wonder and silence1 he breaks out in this1 8,lo1 ,i come to do thy will10 ,psal4 xl4 ,since ,i have gotten a body to be like sinners1 ,i will also come in their place1 and ,i will give my life a ransom for them2 and therefore it is subjoined1 8the ,redeemer shall come to ,zion20 he shall come clothed with vengeance and indignation as a garment1 against the enemies of his church1 sin and ,satan1 in zeal and burning love to his designed spouse4 ,he shall strengthen himself1 and stir up his might and fury against all that detain her captive4 ,now1 indeed1 he is the only fittest person for this business in heaven or earth2 for he hath both right to do it1 and he only hath might and power to accomplish it4 ,he hath right to the redemption of sinners1 because he is our kinsman1 nearest of blood to us4 ,now1 you know the right of redemption belonged to the kinsman1 ,lev4 xxv4 #be4 ,and therefore when the nearest kinsman could not redeem ,naomi and ,ruth's parcel of land1 ,boaz did it1 as being next4 ,and suitable to this1 our ,lord ,jesus1 when others as near could not1 and were not able1 he hath done it1 and taken men and angels to witness1 that he hath first redeemed us1 that he might marry us1 as ,eph4 v42 that he hath purchased us to be his wife4 ,and indeed the very word imports this2 ,goel17#cjj7 a redeemer and kinsman1 passing under one word3 so ,job1 8,i know that my ,redeemer10 or my kinsman1 8liveth30 and because our kinsman1 therefore most interested in our redemption2 for1 for this end he became partaker of flesh and blood with the children1 that he might destroy our greatest enemy1 ,satan1 and redeem us1 ,heb4 ii4 #ad4 ,and besides1 he hath right to redemption1 as the ,church's husband1 because he must mediate between her and all others2 none can reach her1 except he please1 or prosecute a plea against her1 as in the case of the wife's making a vow1 if her husband consented not1 it was void1 7,numb4 xxx417 but if he heard of it and held his peace1 it was confirmed4 ,now the ,lord ,jesus hath known this deplorable estate in which we are captives1 and he hath testified his utter dislike of our binding over ourselves to death1 and resigning ourselves to ,satan2 and therefore this bondage in which we are detained1 is not confirmed and ratified1 but he hath right remaining to redeem us from the hand of all our enemies4 ,but then1 he alone hath might and power to do it1 for ,god hath laid help on him1 and made him able and mighty to save us to the uttermost4 ,it was not gold or silver1 or corruptible things4 ,suppose the whole earth were turned into gold or precious stones2 he must give person for person1 and one person equivalent to all--his own life1 his own blood for us2 and the value of this was infinitely raised by the stamp of his divinity put upon it4 ,the king for the servant1--one that knew no sin for sinners1--yea1 ,god for man4 ,this superadds infinite worth1 and makes it an over-ransom1 and over purchase1 a ransom to buy our persons from hell1 a purchase to redeem us to our inheritance1 heaven1 that we had lost1 and these two styles it gets1 1 47#cja7 ,now1 you see the great difficulty is overcome and taken out of the way3 ,christ1 being made a curse1 hath purchased a redemption from the curse of the law1 ,gal4 iii4 #ac4 ,but yet1 there is another point of vast distance1 ,i may say contrariety and enmity1 between us and him4 ,he is holy and undefiled1 all fair1 and no spot in him2 we are wholly defiled and depraved by sin1 our souls are become the habitation of devils1 and a cage of every unclean and hateful bird2 in a word1 he hath not only our enemies to overcome1 but our own hearts to conquer1 and our enmity to take away4 ,this makes the widest separation from him4 ,now1 he filled up much of the distance1 with his taking our flesh1 and he removed the great difficulty1 by dying in our flesh his humiliation to be a man1 brought him nearer us1 and his further humiliation to be a dying1 crucified1 and buried man1 brought him yet a step nearer us4 ,but nearer he cannot come1 for lower he cannot be1 except he were a sinner1 which would mar the whole design1 and take away all the comfort of his likeness to us4 ,therefore1 since he hath come so low down to us1 it is suitable we be raised up one step to meet him1 and so the exaltation of sinners shall make up all the distance1 and bring the two parties to that long since designed1 and long desired meeting4 ,now1 for this end and purpose1 the ,son undertakes the redemption of his church from sin and ungodliness as well as wrath1 and therefore you have that which is expressed as the character of the redeemed in this verse4 ,it is exponed as the great point or part of the redemption itself by the apostle1 ,rom4 xi4 8,the ,redeemer shall come to ,sion1 and shall turn away ungodliness from ,jacob40 ,and so his end was not only to be a partaker of our nature1 but to make us partakers of the divine nature1 and therefore the ,father1 out of his love to this business1 promised to send his ,spirit to dwell in our hearts1 to make the word sound in our mouths and ears1 and the ,spirit to work in our hearts1 and this exaltation of sinners to the participation of the ,holy ,spirit1 together with ,christ's humiliation to partake of our flesh1 makes up the full distance1 and bringeth ,christ and his church to that holy patient impatience1 and longing for the day when it shall be solemnized in heaven4 ,the ,spirit within us says1 ,come1 and the bride says1 ,come4 ,even so come1 ,lord ,jesus4 ,and he waits for nothing1 but the completing and adorning of all the rest1 that there may be one jubilee for all and for ever4 ,now ,i wish we could understand the absolute and free tenor of ,god's covenant4 ,there is much controversy speculative about the condition of the covenant1 about the promises1 whether absolute or conditional2 and there is too much practical debate in perplexed consciences about this1 how to find something in themselves to fit and fashion them for the redemption4 ,but truly1 if we would not disjoin and dismember the truth of ,god1 but take it all entirely as one great design of love and mercy revealed to sinners1 and so conjoin the promises of the covenant into one bundle1 we would certainly find that it hath the voice of ,jacob1 though it seem to have the hand of ,esau2 we find an absolute1 most free and unconditioned sense1 when there is a conditional strain and shadow of words in some places4 ,the truth is1 the turning of souls from ungodliness is not properly a condition exacted from us1 as a promise to be performed in us1 and the chiefest part of ,christ's redemption2 and though some abuse the grace of ,god1 and turn it into wantonness and liberty1 yet certainly1 this doctrine1 that makes the greatest part of the glad news of the gospel to be redemption from sin1 and the pouring out of the ,spirit1 is the greatest persuasive to a godly conversation1 and the most deadly enemy to all ungodliness4 ,i thought to have spoken more of that third thing ,i proponed17#cjb7 but take it in a word4 ,this was always proponed to the church as the strongest cordial1 it was given here as the greatest consolation in all their long captivity1 that this ,redeemer was afterwards to come1 whose virtue was then living1 and present to the quickening and comforting of souls4 ,it was thought enough to uphold in a most desperate strait1 8,to us a child is born10 ,isa4 ix4 #f4 ,i wish we could take it so4 ,certainly it was the character of a believer before ,christ's coming1 that he was one that was looking and waiting for the salvation of ,israel1 by this ,redeemer4 ,but now we are surrounded with consolation before and behind1--,christ already come1 so that we may in joy say1 ,lo6 this is our ,god1 we have waited for him6 others waited and longed1 and we see him1--and ,christ shortly to come again without sin1 to our salvation4 ,and what could be able to take our joy from us1 if we had one eye always back to his first coming1 and another always forward to his coming again8 ,sermon ,,xv4 ,isaiah lxiv #f1 #g4--8;,but we are all as an unclean thing1 and all our righteousnesses are as filthy rags10 c4 ,this people's condition agreeth well with ours1 though the ,lord's dealing be very different4 ,the confessory part of this prayer belongeth to us now2 and strange it is1 that there is such odds of the ,lord's dispensations1 when there is no difference in our conditions2 always we know not how soon the complaint may be ours also4 ,this prayer was prayed long before the judgment and captivity came on1 so that it had a prophecy in the bosom of it4 ,nay1 it was the most kindly and affectionate way of warning the people could get1 for ,isaiah to pour forth such a prayer1 as if he beheld with his eyes the calamity1 as already come4 ,and indeed it becometh us so to look on the word1 as if it gave a present being to things as certain and sensible as if they were really4 ,what strange stupidity must be in us1 when present things1 inflicted judgments1 committed sins1 do not so much affect us1 as the foresight of them did4 ,love ,isaiah6 ,always17#cjc7 as this was registrate for the people's use1 to cause them to still look on judgments threatened1 as performed and present1 and anticipate the day of affliction by repentance2 and also to be a pattern to them1 how to deal with ,god1 and plead with him from such grounds of mercy and covenant-interest3 so it may be to us a warning1 especially when sin is come to the maturity1 and our secure backsliding condition is with child of sad judgments1 when the harvest seemeth ripe to put the sickle into it4 ,there is in these two verses1 a confession of their own sinfulness1 from which grounds they justify ,god's proceeding with them1 they take the cause upon themselves1 and justify him in his judging1 whether temporal or spiritual plagues were inflicted4 ,in this verse17#cjd7 they take a general survey of their sinful estate1 concluding themselves unclean1 and all their performances and commanded duties1 which they counted once their righteousness3 and from this ground1 they clear ,god's dealing with them1 and put their mouths in the dust2 and so from the ,lord's judgment they are forced to enter into a search of the cause of so much sin2 and from discovered sin1 they pronounce ,god righteous in his judgment4 ,perceiving a great difference in the ,lord's manner of dealing with them1 and their fathers1 they do not refound7#cje7 it upon ,god1 who is righteous in all his ways1 but retort it upon themselves1 and find a vast discrepance between themselves and their fathers1 verse #e4 ,and so it was no wonder that ,god's dispensation changed upon them4 ,god was wont to meet others1 to show himself gracious1 even to prevent strokes1 but now he was wroth with them4 ,nay1 but there is good cause for it4 ,they rejoice and wrought righteousness1 but we have sinned4 ,and this may be said in the general1--never one needeth to quarrel ,god for severe dealing4 ,if he deal worse with one than with another1 let every man look into his own bosom1 and see reason sufficient2 yea1 more provocation in themselves than others4 ,always in this verse1 they come to a more distinct view of their loathsome condition4 ,anybody may wrap up their repentance in a general notion of sin1 but they declare themselves to be more touched with it1 and condescend on particulars1 yet such particulars as comprehend many others4 ,and in this confession1 you may look on the ,spirit's work1 having some characters of the ,spirit in it4 ,i4 ,they take a general view of their uncleanness and loathsome estate by sin2 not only do they see sin1 but sin in the sinfulness of it and uncleanness of it4 ,,ii4 ,they not only conclude so of the natural estate they were born in1 and the loathsomeness of their many foul scandals among them2 but they go a further length1 to pass as severe a sentence on their duties and ordinances as ,god hath done1 ,isa4 i4 and lxvi4 ,the ,spirit convinceth according to scripture's light1 and not according to the dark spark of nature's light2 and so that which nature would have busked7#cjf7 itself with as its ornament1 that which they had covered themselves with as their garment1 the duties they had spread1 as robes of righteousness1 over their sins to hide them2 all this now goeth under the name of filthiness and sin4 ,they see themselves wrapt up in as vile rags as they covered and hid3 commanded duties and manifest breaches come in one category4 ,and not only is it some of them which their own conscience could challenge in the time1 but all of them and all kinds of them1 moral and ceremonial1 duties that were most sincere1 had most affection in them1 all of them are filthy rags now1 which but of late were their righteousness4 ,,iii4 ,there is an universality1 not only of the actions1 but of persons2 not only all the peoples or multitudes' performances are abomination2 but all of them1 ,isaiah1 and one and other1 the holiest of them1 come in in this category and rank--8we are all unclean10 c4 ,though the people1 it may be1 could not join holy ,isaiah with themselves1 yet humble ,isaiah will join himself with the people1 and come in1 in one prayer4 ,and no doubt1 he was as sensible of sin now1 as when he began to prophesy2 and growing in holiness1 he must grow also in sense of sinfulness4 ,seeing at the first sight of ,god's holiness and glory1 he cried 8unclean10 c4 ,isa4 vi4 #e1 certainly he doth so now1 from such a principle of access to ,god's holiness1 which maketh him abhor himself in dust and ashes4 ,,iv4 ,they are not content with such a general1 but condescend to two special things1 two spiritual sins1 viz4 omission1 or shifting of spiritual duties1 which contained the substance of worship4 8,none calleth on thee10 few or none1 none to count upon1 calleth on thee2 that is1 careth for immediate access and approaching unto ,god in prayer and meditation1 c4 ,albeit external and temple-duties be frequent1 yet who prayeth in secret8 or if any pray1 that cannot come in count1 the ,lord knoweth them not1 because they want the ,spirit's stamp on them4 ,this must be some other thing than the general conviction of sin which the world hath1 who think they pray all their days2 here people1 who though they make many prayers1 ,isa4 i41 yet they see them no prayers1 and no calling on ,god's name now4 ,v4 ,to make the challenge the more1 and the confession more spiritual and complete1 there is discovered to them this ground of their slackness and negligence in all spiritual duties1 8,none stirreth up himself to take hold on thee40 ,here is the want of the exercise of faith3 faith is the soul's hand and grip1 ,john i4 #ab2 ,heb4 vi4 #ah2 #a ,tim4 vi4 #ab2 ,isa4 xxvii4 #e4 ,nobody awaketh themselves out of their deadness and security1 to lay hold on thee4 ,lord1 thou art going away1 and taking good-night of the land1 and nobody is like to hold thee by the garment2 no ,jacobs here1 who will not let thee go1 till thou bless them2 none to prevail with thy ,majesty1--every one is like to give ,christ a free passport and testimonial to go abroad1 and are almost ,gadarenes1 to pray him to depart out of their coasts4 ,there is a strange looseness and indifferency in men's spirits concerning the one thing necessary4 ,men lie by and dream over their days1 and never put the soul's estate out of question2 none will give so much pains1 as to clear their interest in thee1 to lay hold on thee1 so as they may make peace with thee4 ,now1 can there be a more ample and lively description of our estate1 both of the land and of particular persons of it8 ,since this must not be limited to the nation of the ,jews1 though the prophet spake of the generality of them1 yet1 no doubt1 all mankind is included in the first six verses2 and any secure people may be included in the seventh verse1 for ,paul applieth even such like speeches 7,rom4 xi4 #ac47 that were spoken1 as you would think1 of ,david's enemies only4 ,yet the ,spirit of ,god knowing the mind of the ,spirit1 maketh a more general use of their condition1 to hold out the natural estate of all men out of ,christ ,jesus4 ,but there are in these two verses other two things beside the acknowledgment of sin3 ,i4 ,the acknowledgment of ,god's righteousness in punishing them1 for now they need not quarrel ,god1 they find the cause of their fading in their own bosom4 ,they now join sin and punishment together1 whereas in the time of their prosperity they separated punishment from sin2 and in the time of their security in adversity they separated sin from punishment3 at one time making bare confession of sin1 without fear of ,god's justice1 at another time fretting and murmuring at his judgments1 without the sense of their sin4 ,but now they join both these1 and the sight and sense of ,god's displeasure maketh sin more bitter1 and to abound more1 and to appear in the loathsome and provoking nature of it1 so that their acknowledgment hath an edge upon it4 ,and again1 the sight and sense of sin maketh the judgment appear most righteous1 and stoppeth their mouth from murmuring4 ,in the time of their impenitency under the rod1 their language was very indifferent1 ,ezek4 xviii4 #b4 8,the fathers have eaten sour grapes1 and the children's teeth are set on edge20 they have sinned and we suffer2 they have done the wrong and we pay for it4 ,but it is not so now1 ver4 #e4 ,the fathers have done righteousness in respect of us1 and thou wast good unto them2 but we are all unclean1 and have sinned1 and so we are punished4 ,,ii4 ,they find some cause and ground in ,god of their general defection2 not that he is the cause of their sin1 but in a righteous way he punished sin with sin4 ,god hid his face1 denied special grace and influence2 and so they lie still in their security1 and their sin became a spiritual plague4 ,or this may be so read1--,none calleth on thy name1 when thou didst hide thy face from us1 and when thou didst consume us because of our iniquities2 and so it serveth to aggravate their deep security1 that1 though the ,lord was departing from them1 yet none would keep him and hold him4 ,though he did strike1 yet they prayed not2 affliction did not awake them out of security1 and so the last words1 8,thou hast consumed us10 c41 are differently exponed and read4 ,some make it thus1 as it is in the translation1 8,thou hast hid thy face10 and left us in a spiritual deadness1 that so there might be no impediment to bring on deserved judgment4 ,if we had called on thee1 and laid hold on thee1 it might have been prevented1 we might have prevailed with ,god1 but now our defence is removed1 and thou hast given us up to a spirit of slumber1 and so we have no shield to hold off the stroke1--thou hast now good leave to consume us for our sins4 ,another sense may be--,thou hast suffered us to consume in our iniquity1 thou hast given us up to the hand of our sins4 ,and this is also a consequent of his hiding his face4 ,because thou didst hide thy face1 thou lettest us perish in our sins2 there needeth no more for our consumption1 but only help us not out of them1 for we can soon destroy ourselves4 ,first1 ,sin is in its own nature loathsome1 and maketh one unclean before ,god4 ,sin's nature is filthiness1 vileness1 so doth ,isaiah speak of himself1 chap4 vi4 #e1 when he saw ,god's holiness2 so doth ,job abhor himself1 which is the affection which turneth a man's face off a loathsome object1 when he saw ,god1 ,job xl4 #d1 and xlii4 #f4 ,look how loathsome our natural condition is holden out by ,god himself1 ,ezek4 xvi4 ,you cannot imagine any deformity in the creature1 any filthiness1 but it is there4 ,the filthiness and vileness of sin shall appear1 if we consider first that sin is a transgression of the holy and spiritual command1 and so a vile thing1 the commandment is holy and good1 ,rom4 vii4 ,and sin violateth and goeth flat contrary to the command1 #a ,john iii4 #d4 ,when so just and so equitable a law is given1 ,god might have exacted other rigorous duties from us1 but when it is so framed that the conscience must cry out1 ,all is equity1 all is righteous and more than righteous1 thou mightest command more1 and reward none4 ,it is justice to command1 but it is mercy to promise life to obedience1 which ,i owe1--what then must the offence be1 against such a just command1 and so holy8 ,if holiness be the beauty of the creation1 sin must be the deformity of it1 the only spot in its face4 ,secondly1 ,look upon sin in the sight of ,god's holiness and infinite majesty1 and ,o how heinous will it appear6 and therefore no man hath seen sin in the vileness of it1 but in the light of ,god's countenance1 as ,isa4 vi4 #e1 ,job4 xl4 and xlii4 ,god is of purer eyes than to behold iniquity1 he cannot look on it1 ,hab4 i4 #ac4 ,all other things beside sin1 ,god looketh on them as bearing some mark of his own image1 all was very good1 and ,god saw it1 ,gen4 i4 and ii4 ,even the basest creatures ,god looketh on them1 and seeth himself in them1 but sin is only ,god's eyesore1 that his holiness cannot away with it1 it is most contrary unto him1 and as to his sovereignty1 it is a high contempt and rebellion done to ,god's ,majesty4 ,it putteth ,god off the throne1 will take no law from him1 will not acknowledge his law1 but1 as it were1 spitteth in his face1 and establisheth another god4 ,there is no punishment so evil1 that ,god will not own as his work1 and declare himself to be the author of it1 but only sin1 his soul abhorreth it1 his holy will is against it1 he will have no fellowship with it1 it is so contrary to him3 contradicteth his will1 debaseth his authority1 despiseth his sovereignty1 upendeth his truth4 ,there is a kind of infiniteness in it1 nothing can express it but itself no name worse than itself to set it out1 the apostle can get no other epithet to it1 ,rom4 vii4 #ac1 than 8sinful0 sin1 so that it cometh in most direct opposition unto ,god4 ,all that is in ,god1 is ,god himself1 and there is no name can express him sufficiently4 ,if you say ,god1 you say more than can be expressed by many thousand other words4 ,so it is here--sin is purely sin1 ,god is purely good and holy1 without mixture1 holiness itself1 sin is simply evil1 without mixture1 unholiness itself4 ,whatever is in it1 is sin1 is uncleanness4 ,sin is an infinite wrong1 and an infinite and boundless filthiness1 because of the infinite person wronged4 ,it is an offence of infinite ,majesty and the person wronged aggravateth the offence1 if it be simply contrary to infinite holiness1 it must be1 in that respect1 infinite unholiness and uncleanness4 ,thirdly1 ,look upon the sad effects and consequences of sin1--how miserable1 how ruinous it hath made man1 and all the creation1 and how vile must it be6 ,i4 ,look on man's native beauty and excellency1 how beautiful a creature6 ,but sin hath cast him down from the top of his excellency1 sin made ,adam of a friend an enemy1 of a courtier with ,god an open rebel4 ,was not man's soul of more price than all the world1 so that nothing can exchange it8 ,yet hath sin debased it1 and prostituted it to all vile filthy pleasures1 hath made the immortal spirit to dwell on the dunghill1 feed on ashes1 catch vanities1 lying vanities1 pour out itself to them1 serve all the creatures--whereas it should have made them servants1 yea1 a slave to his own greatest enemy1 to the ground he treadeth upon4 ,o what a degenerate plant6 ,it was a noble vine once in paradise1 but sin hath made it a wild one1 to bring forth sour grapes4 ,what is there in all the world could defile a man8 ,matt4 xv4 #bj4 ,nothing that goeth out or cometh in1 but sin that proceedeth out of the heart4 ,man was all light1 his judgment sinned into his affections1 and through all the man1 but sin hath made all darkness1 closed up the poor captive understanding1 hath built up a thick wall of gross corrupted affections about it1 so that light can neither get in nor out4 ,the soul was like a clear running fountain1 which yielded fresh clear streams of holy inclinations1 desires1 affections1 actions and emptied itself in the sea of immense ,majesty from which these streams first flowed1 but now it is a standing putrified puddle1 that casteth a vile stink round about1 and hath no issue towards ,god4 ,man was a glorious creature1 fit to be lord over the work of ,god's own hands1 and therefore had ,god's image in a special manner1 holiness and righteousness1 ,god's nature4 ,a piece of divinity was stamped on man1 which outshined all created perfections4 ,the sun might blush when it looked on him1 for what was material glory to the glory of holiness and beauty of ,god's image6 ,but sin hath robbed poor man of this glorious image1 hath defaced man1 marred all his glory1 put on an hellish likeness on him4 ,holiness only putteth the difference between angels in heaven and devils in hell1 and sin only hath made the difference between ,adam in paradise1 and sinners on the cursed ground1 ,rom4 iii4 #bc4 ,,ii4 ,sin hath so redounded through man unto all the creation1 that it hath defiled it1 and made it corruptible and subject to vanity1 7,rom4 viii4 #bj1 c417 so that this is a spot in all the creature's face1--that man hath sinned1 and used all as weapons of unrighteousness1 so that now the creature groaneth to be delivered4 ,,iii4 ,it hath brought on all the misery that is come on man1 or that is to come1 it hath brought on death and damnation as its wages1 and the curse of the eternal ,god1 ,gal4 iii4 #ac1 ,rom4 vi4 #bc4 ,how odious then an evil must it be1 that hath so much evil in it yea1 all evil in the bosom of it6 ,hell is not evil in respect of sin1 for sin deserveth hell1 it hath ruined man1 and made all the beautiful order of the creation to change4 ,,iv4 ,it separateth man from ,god1 which is worst of all1 and this is included in the text1 8,we are all as an unclean thing10 or man is as a leprous man set apart1 because of pollution1 that may not come to the temple1 or worship ,god1 so hath iniquity separated between ,god and us1 ,isa4 lix4 #b4 ,and ,o how sad a divorcement is this6 it maketh men without ,god in the world1 in whom we live1 and move1 and have our being1 in whose favour is life1 and at whose right hand are pleasures for evermore4 ,now poor man is made miserable1 deprived of his felicity1 which only consisted in enjoyment of ,god4 ,sin as a thick partition wall1 is come in between1 enmity also is come in1 and divideth old friends1 ,eph4 ii4 #ad-ag1 and now no heavenly or comfortable influence can break through the night of darkness is begun which must prove everlasting4 ,except the partition-wall be removed1 all must wither and decay as without the sun4 ,v4 ,look on the price paid for sin1 on the cleansing that washeth it away1 and you may see unspeakable deformity and vileness in it4 ,the redemption of the soul is precious silver and gold and precious stones will not do it1--that would be utterly contemned4 8,what60 saith ,god1 8presumptuous sinner1 wilt thou give me a farthing in payment of a sum which all the world1 sold at the dearest1 would not discharge80 ,psal4 xlix4 #g1 #h1 #a ,pet4 i4 #ah4 ,it is no corruptible thing1 but the blood of the ,son of ,god4 ,o what must the debt be1 when the price is so infinite6 the ,son of ,god must die1 nay1 it is not sacrifice or offering--8,lo1 ,i come to do thy will10 it is ,christ himself that is the ransom1 ,psal4 xl4 #f1 #g4 ,and it is not much soap or nitre1 it is not much repentance and tears that will wash away this filthiness1 no1 it is of a deeper dye1 it is crimson ingrained filthiness1 ,jer4 ii4 #bb and ,isa4 i4 #af4 ,blood of bulls and goats cannot do it1 but only the blood of the immaculate ,lamb offered up by himself1 7,heb4 x4 #d1 #e17 the blood of ,him1 8who by the eternal ,spirit offered up himself without spot unto ,god10 ,heb4 ix4 #ad4 ,what must sin be1 that must have such a fountain opened for it8 ,it must be strange uncleanness when the blood of ,christ only can cleanse it1 ,zech4 xiii4 #a4 8,we all10 c4 ,mark1 first1 ,sin hath gone over us all1 and made all mankind unclean1 ,rom4 iii4 #aj1 #bb4 ,every one of ,adam's posterity is born unclean1 8,for who can bring a clean thing out of an unclean80 ,job4 xiv4 #d4 ,consider3 ,how sin defaced innocent ,adam1 how one sin made him so vile1 and spoiled him of the divine nature1 and so the root was made unclean1 and the branches must follow the root1 and so are we all born and conceived in sin1 ,psalm li4 #e4 ,we carry in us original corruption1 flowing from the first actual sin of ,adam1 and this maketh poor children1 before they do good or evil1 to be abominably vile in ,god's sight1 even as the child is set out1 ,ezek4 xvi4 ,every one cometh of evil parents1 all come of ,adam the rebel1 what a loathsome sight would a child be to us so described1 8,cast out in the open field1 to the loathing of its person in the day it is born10 and what must it all be before ,god1 who is of purer eyes than to behold sin8 ,secondly1 ,unto all this we have added innumerable actual transgressions as so many filthy streams flowing out at the members1 from the inward puddle of original corruption2 and so how much more vile are we all nor infants can be1 or ,adam was in the day he was cast out of paradise6 ,and thus1 ,rom4 iii4 from verse #aj1 are the branches set down in word1 thought1 and deed2 so that all the inclinations and motions and actions of the man are only evil continually4 ,every man shall find his count past counting2 one day's faults would weary you1 but what will your whole life do8 ,known sins are innumerable1 what must unknown be8 ,every man's heart is like the troubled sea1 that casteth up mire and dirt daily1 and cannot be at rest4 ,the heart is daily flowing and ebbing in this corruption1 it cometh out daily to the borders of all the members2 and there are some high spring-tides1 when sin aboundeth more4 ,when in one member of the tongue a world of evil is1 what can be in all the members8 ,and what in the soul1 that is more capable than all the world8 ,well1 then1 every man hath sinned in ,adam1 and hath sinned also in his own person1 and sealed ,adam's first rebellion by so many thousand actions like it4 ,every man hath approven the sin that first ruined man1 and made himself much more loathsome nor ,adam was2 therefore all mankind may say1 8,we all are as an unclean thing40 ,now from all this1 we would gladly discover unto you what your condition is by sin2 if the ,lord would shine1 how vile would you be6 ,always we must declare this unto you in the ,lord's name1 you are all unclean1 not only born in sin and iniquity1 not only have you a body of death within you1 that hath all the members2 but all these members have one time or other acted and brought forth fruit unto death4 ,how vile1 then1 must you be in ,god's sight6 ,it is a strange love that you have to yourselves1 that you cannot apprehend how ,god can hate you6 ,but if he find sin in you1 wonder rather how he can look upon you2 we would then have you to know this1 that there can be no fellowship between ,god and you in your natural estate4 ,as men cannot inhabit a vile person's house1 no more can ,god enter into your souls4 ,there is an absolute necessity of washing1 before you can be his house and temple4 ,hath that one sin of ,adam made that glorious person so deformed1 that he could not look on himself1 but cover himself8 ,and hath it been of so defiling a nature1 that it hath redounded in all the posterity2 and1 as unclean things under the law defiled all they touched1 so hath that sin subjected all the creatures to corruption8 ,o then imagine what an unspeakable defilement must be on us all1 who are not only guilty of ,adam's sin1 but of many thousands beside6 ,if one sin have so much loathsomeness in it1 what must so many out of number1 united in one person1 even as in us all8 ,no unclean thing can enter into heaven above3 know this for a truth1 you cannot see ,god's face in the case you are born into4 ,you know nothing of sin1 who wonder that any should go to hell4 ,no1 if you knew anything of sin1 you would wonder that ever ,god should look on such cast out in the open field in their blood4 ,next1 ,you must know the insufficiency of all things imaginable1 to wash away sin's filthiness1 except the blood of ,christ4 ,since you are unclean1 do you not ask1 how shall we be washed8 ,indeed many have an easy answer1 and pass it lightly4 ,the multitude know no way to cleanse in1 but the tears of repentance and mourning2 and so1 many think themselves clean1 when they run and pour out a tear as ,esau did for the blessing4 ,but what saith the ,lord8 8,though thou wash thee with nitre1 and take thee much soap1 yet thine iniquity is marked40 ,can such an ingrained uncleanness1 can such an infinite spot in the immortal soul1 be so lightly dashed out8 ,many think baptism cleanseth them1 but was not this people circumcised1 as ye are baptized8 ,and ,peter tells us1 it is not the washing of water1 c4 #a ,pet4 iii4 #ba4 ,sacrifice and offering will not do it4 ,this people thought1 sure they had satisfied ,god1 when they brought a lamb1 c41 but all this is abomination4 ,would not many of you think yourselves cleansed from sin1 if you offered all your substance1 and the fruit of your body for the sin of your soul8 ,nay1 but you must see an absolute necessity of the opened fountain of ,christ's blood1 that cleanseth from all sin4 ,then we would have you abhor yourselves in dust and ashes1 and see nothing in all the creation so vile as you2 look on sin in the sight of ,god's face1 and how unholy will it appear6 ,there are many sins1 little ones1 that in our practice pass for venal and uncontrolled2 but look on the filthy loathsome nature of all sin1 and hate the least offence1 for it hath a kind of infiniteness in it1 and blotteth the soul1 defileth the person4 ,how great a necessity is there of continual application to the fountain1 of dwelling beside it1 that you may wash daily6 ,david's so often repeated and inculcated prayer1 8,wash me1 cleanse me10 c4 ,psalm li41 declareth that he hath apprehended much uncleanness in sin1 that it needeth so many applications of the precious blood4 ,and you who have come to ,jesus1 and are clean1 ,o how much owe you to free grace1 that passed by you in your blood1 and said1 8,live1 it is a time of love60 ,how strange is it1 that glorious ,majesty cometh to own deformity1 and cometh to clothe it with his own garments6 ,praise the virtue of that blood1 that is more precious than the blood of bulls and goats1 that can so throughly purge1 as you shall have no more conscience of sin4 ,unclean sinners1 wash you1 make you clean1--there is a fountain opened2 though sin were as scarlet1 it can perfectly change the colour of it4 ,if you wash not while the fountain is open1 it will quickly be sealed on you1 and then it shall be said1 when the angel sweareth by him that liveth forever and ever1 that time shall be no more1 then shall it be said1 8let him that is unclean be unclean still40 ,now1 cleansing is offered in the gospel1--if you will love your loathsomeness so well1 as not to dip yourselves in this fountain1 then let the unclean be so still4 ,your repentance will never change your colour1 though you should melt in sorrow3 and therefore you who have found a way to be saved otherwise nor7#cjg7 by ,jesus ,christ1 you shall be deceived4 ,your tears and mourning that you might have had1 though ,christ had never come into the world1 is all you use to speak of1 and build your hope on2 and if you speak of ,christ1 it is in such terms as to buy him by such repentance2 so that the truth is1 you use but ,christ's name as a shadow1 you make no use of him2 he needed not to have come into the world1 for many of you could have done as well without him4 ,but as many of you as cannot find cleansing1 who see filth increase by washing1 come to ,christ ,jesus1 and say1 8,if you wilt1 thou canst make me clean10 ,matt viii4 #b4 ,nothing beside ,jesus can do it--believe his sufficiency4 ,nothing beside him will do--believe his willingness2 for1 for this cause he is an open fountain1 that all may come and draw4 ,sermon ,,xvi4 ,isaiah lxiv4 #f1 #g4--8;,all our righteousnesses are as filthy rags1 and we all do fade as a leaf1 and our iniquities1 like the wind1 have taken us away40 ,not only are the direct breaches of the command uncleanness1 and men originally and actually unclean1 but even our holy actions1 our commanded duties4 ,take a man's civility1 religion1 and all his universal inherent righteousness1--all are filthy rags4 ,and here the church confesseth nothing but what ,god accuseth her of1 ,isa4 lxvi4 #h1 and chap4 i4 ver4 #aa1 #ab1 #ac1 c4 ,this people was much in ceremonial and external duties2 and therefore they cried1 8,the temple of the ,lord1 the temple of ,lord60 as if this would have outcried all their other sins2 therefore were they proud1 and lords in their own estimation1 and innocent1 ,jer4 ii4 #ca1 #ce4 ,they thought the many good services they did to ,god might compense all their wrongs1 ,mic4 vi4 #f1 #g4 ,they gave a price to justice for their sins1 even a confession of it1 by offering a lamb1 c4 and a purpose to amend4 ,but1 lo6 what sense the prophet hath of all this1 8,lord1 all our righteousnesses0 are filthy likewise4 ,albeit we have paid the debt of sins with duties1 yet now we see all these are sins themselves1 and must have another sacrifice2 so that all matter of boasting is now removed1 and we are stript naked of all righteousness4 ,we covered our filthiness before with duties1 now both the one and the other is filthy4 ,we would look upon two sorts of righteousnesses1 the natural man's1 and the converted man's1 upon the one's civility and fair profession1 and upon the other's real or true grace in discharge of duties1 and we shall find good reason to conclude both the one and the other under filthiness1 so that there is no ground of boasting1 no inherent righteousness can make us accepted before ,god4 ,first1 then1 ,whatever men can do from natural principles1 all the flower and perfection of men's actions1 both civil and religious1 is but abominable before ,god1 as long as their persons are unjustified4 ,every performance is defiled by the uncleanness of the person2 and therefore ,god heareth not sinners1 7,john viii417 that is1 unjustified sinners2 though they pray much1 yet ,god heareth them not4 ,and this is lively expressed by ,hag4 ii4 #ab1 #ac1 #ad4 ,as the priest's holy garments and flesh could not make bread or pottage holy1 but the unclean body could make these unclean2 so this nation's and people's performances and holy duties1 could not make them holy1 and their persons clean1 but their unclean persons and actions made all their performances unclean4 ,the solemn meeting and sacrifice1 c4 could not make them accepted1 but their unclean persons made their solemn meetings and religious duties vile and abominable in ,god's sight3 and thus to the unclean all things are unclean1 even their mind and conscience1 ,tit4 i4 #ae4 ,the unbelieving man1 who is born unclean1 and defiled with so much original corruption1 and so many actual transgressions1 defileth all things he toucheth4 ,as a dead body1 or a leprous garment1 under the law1 made all unclean it touched1 and nothing could make it holy by touching of it2 so all your civility1 all your profession1 will never contribute to the cleansing of your person2 and your persons shall defile all your most clean actions4 ,god loveth not that stock of ,adam1 and all that groweth on it must be hateful2 he is only well-pleased in ,jesus ,christ1 and with those who are transplanted out of rotten ,adam into the true vine ,jesus4 ,it is such fruit only that can be acceptable2 therefore1 until you be sprinkled with clean water1 and made clean according to the new covenant-way1 you cannot please ,god4 ,believe this1--your sins and your duties are one1 your oaths and your prayers are in the same account with ,god4 ,what have you then to build upon1 when all this is removed8 ,you must once he stript naked of all coverings2 and will not your nakedness then be great8 ,the ,pharisee went away unjustified1 and the poor repenting sinner justified4 ,what was the reason8 ,there are not many of you have such a fair venture for heaven as he had1--so many prayers1 fastings1 alms1 to ground your hope on4 ,nay1 but all this would never justify his person1 because once he was unclean1 come of ,adam1 and had contracted more uncleanness1 and all that is like the leprous garment1 defiling all that cometh near it2 so that whatever hath any dependence on a son of ,adam1 must contract filthiness4 ,now1 ,i ask your consciences1 have you so many specious coverings to adorn yourself with8 ,is not your outside spotted1 and not so clean as the young civil man and the religious ,pharisee8 ,certainly no2 and yet you have no other ground to plead the acceptation of your persons upon1 but only this1 your prayers and tears1 or some such duty performed by you4 ,well1 all is uncleanness1 since your persons were once unclean1--no soap nor nitre can wash it1 no holy flesh make it holy1 no good wishes nor duties can make it acceptable4 ,did not this people think of their duties as much as you do8 and had more reason so to do2 for our congregations have not so much form of godliness as they had1 and yet ,god solemnly protested to them that all their works were defiled1 even those which they took to wash themselves with4 ,so your repentance and tears must be as filthy as the sin you would wash by it4 ,secondly1 ,the uncleanness of men's practice maketh unclean performances4 ,unclean hands maketh unclean prayers1 ,isa4 i4 #ae4 ,when men go on in sin1 and use their members as instruments of unrighteousness against ,god1 and guiltiness is above their head unrepented of and unpardoned1 then whatever the members act for ,god in religious duties1 it must be also abominable2 for will ,god take prayers from such a mouth1 that cursing cometh out of8 ,isa4 iii4 #aj1 #aa1 #ab4 ,shall sweet water come out of one fountain with bitter8 ,or can a fig-tree bear both thistles and grapes8 ,certainly1 profane conversation must make unclean profession2 and therefore your coming to the church and ordinances1 your praying in your families1 or such like1 must of necessity be defiled1 since out of the same mouth cometh cursing1 railing1 lying1 filthy speeches4 ,your tongues are so often employed in ,god's dishonour1 to blaspheme his name1 to slander your neighbours1 to reproach the saints1 that all your prayers must be of the same stamp1 and as bitter as the other stream of your actions4 ,when you stretch forth your hands to make many prayers1 to take the bread and wine1 shall not ,god hide his face from such hands as are unclean with many abominations1 some murdering1 some abusing their neighbours1 some sabbath breaking1 some filthiness8 ,how oft have your hands and feet served you to evil turns8 ,and therefore1 your good turns will never come in remembrance4 ,nay1 believe it1 you cannot be heard of ,god1 while you cover any offence4 ,and this ,i may say in general1 even to the saints2 any known sin given way to1 and entertained without controlment1 without wrestling against it1 hindereth the acceptation of your solemn approaches4 ,if your heart regard iniquity1 shall ,god hear8 ,psal4 lxvi4 #ah4 ,no1 believe it1 the least sin that you may judge at first venial1 and then give it toleration and indulgence1 shall separate between ,god's face and you4 ,your prayers are abomination1 because of such an idol perked up in the heart beside ,god1 that getteth the honour and worship due to him1 and ,god must answer you according to it1 ,ezek4 xix4 #a1 #c1 #d4 ,god will not be inquired of such as give allowance to sin1 ,ezek4 xiv4 #b-d4 ,and1 on the other hand1 no sin1 how great and heinous soever1 can hinder ,god's gracious acceptation1 when souls fly unto ,jesus and turn their back upon sin1 or giveth it no heart allowance4 ,and to the multitude ,i say1 all that you do or touch in a duty must be defiled1 because your whole way is unclean1 ,hag4 ii4 #ab-ad4 ,think you to sin all the week through1 and worship ,god on the ,sabbath8 ,will you lie1 swear1 commit adultery1 rail and curse1 and come and stand before me1 saith the ,lord8 ,no1 certainly1 you cannot be accepted4 ,and will you hate reformation in your lives1 and yet take his covenant in your mouth1 and call yourselves by his name1 8,christians80 ,and shall not ,god challenge you for that1 as much as for your swearing1 and cursing1 and lying1 c48 ,indeed the ,lord putteth all in one roll1 and you need not please yourselves in such things1 ,psal4 i4 #af2 ,jer4 vii4 #i1 #aj2 for it is all one to you to go to tavern to drink1 and come to the sermon1--to blaspheme ,god's name1 and call on it2 because the profanity of the one defileth the other1 and the holiness of the other cannot make you holy4 ,thirdly1 ,the natural man's performances want the uprightness1 reality1 and sincerity that is required4 ,it is but a painted tomb1 full of rottenness within2 it is but a shadow without substance1 for he wanteth the spiritual part of worship1 which ,god careth for1 who will be worshipped 8in spirit and in truth10 ,john iv4 #bd4 ,now1 what is it that the most part of you can speak of1 but an outside of some few duties1 soon numbered8 ,you hear the preaching1 and your hearts wander about your business4 ,you hear1 and are not so much affected as you would be to hear some old story or fable told you4 ,a stage play acted before this generation would move them more than the gospel doth2 so that ,christ may take up this lamentation1 8,we have piped to you1 and you have not danced2 lamented to you1 and you have not mourned40 ,you use to tell over some words in your prayers1 and are not so serious in any approach to ,god1 as in twenty other things of the world4 ,whatever you plead of your heart's rightness1 and have recourse to it1 when your conversation cannot defend you1 yet your hearts are the worst of all1 and have no uprightness towards ,god2 for you know that what duties you go about1 it is not from an inward principle1 but from education1 or custom1 or constraint4 ,are you upright1 when you are forced1 for fear of censure1 to come here1 or to pray at home8 ,is that sincerity and spiritual worship8 ,and for the more polished and refined professors1 you have this moth in your performances1 and this fly to make your ointment to stink1 that you do much to be seen of men4 ,therefore1 what little fervour of spirit is in secret duties1 there you may measure your attitude and your life4 ,and ,o6 how wearisome1 how lifeless are secret approaches6 ,you would not have many errands to ,god1 if you thought no body looked upon you4 ,and for spirituality1 it is a mystery in all men's practice4 ,who directeth his duty to ,god's glory8 ,if you get some flash of liberty1 you have your desire2 but who misseth ,god's presence in duties1 which a world will approve8 ,who go mourning as without the sun1 even when you have the sunshine of ordinances1 and walk in the light of them8 ,and1 ,fourthly1 ,though your performances had uprightness of heart going along1 and much affection in them1 yet all are filthy1 because of want of faith in ,jesus ,christ4 ,when you make your duties a covering of your sins1 and think to satisfy ,god's justice for the rest of your faults1 by doing some point of your duty1 then it cannot choose but be polluted in his sight4 ,and this very thing was the cause of ,god's rejecting the ,jews' righteousness1 even because they did not look to the end of the mystery1 ,christ ,jesus3 did not pull by the vail of ceremonies1 to see the immaculate ,lamb of ,god slain for sin2 and therefore doth the ,lord so quarrel with them1 as if he had never commanded them to do such things1 ,isa4 i4 #ab1 #ac1 8,who hath required these things at your hands8 ,bring no more vain oblations20 all is abomination4 ,even as ,god should say to you1 when you come to the church1 ,who required you to come8 ,who commanded you to come to hear the preaching8 ,what have you to do to pray8 ,what warrant have you to communicate8 ,all your praying1 hearing1 communicating1 is abomination2 who commanded you to do these things8 ,would you not think it a foolish question8 ,you would soon answer1 that ,god himself commanded you1 and will he not let us do his bidding8 ,indeed this people1 no doubt1 have said so in their heart1 and wondered what it meant4 ,nay1 but here is the mystery1--you go about these commanded duties not in a commanded way1 and so the obedience is but rebellion4 ,you bring offerings and incense1 and think that ,i am pacified when you bring alms1--you judge you have given me a recompence2 whereas1 all that is mine1 and what pleasure have ,i in these things8 ,i never appointed you sacrifices for this end1 but to lead you into the knowledge of my ,son1 which is to be slain in the fulness of time1 and by one offering to perfect all4 ,i commanded you to look on ,jesus ,christ slain1 in the slain ,lamb1 and so to expect remission and salvation in him2 but you never looked to more nor the ceremony1 and made that your saviour and mediator2 and therefore it is all abomination4 ,when you slay a lamb1 and offer incense1 it is all one thing as to cut off a dog's neck1 or kill a man4 ,so may the ,lord say to this generation1 ,i command you to pray1 to repent and mourn for sin1 to come and hear the word2 but withal you must deny all these1 and count yourselves unprofitable servants2 you must singly cast your soul's burden on ,christ ,jesus4 ,but now1 saith the ,lord1 who commanded your repentance8 ,for when you sit down to pray1 or come in public to confess sin before the congregation1 you think you are washen4 ,when you have said1 you have sinned1 and if you come to the length of tears and sorrow1 ,o then1 sure you are pardoned1 though in the meantime you have no thought of ,jesus ,christ1 and know no use of him6 ,therefore1 saith the ,lord1 who commanded you to do these things8 ,you think you have satisfied for your sin1 when you pay a penalty2 but who requireth this8 ,i will reckon with you for these1 as well as the sins you pray and mourn for1 because you do not singly look to ,christ ,jesus4 ,now1 if he had never come to the world1 your ground of confidence would not fail you2 for you might have prayed as much1 mourned and confessed1 and promised amendment2 and so you pass by the ,son of ,god1 in whom only the ,father is well-pleased4 ,think1 then1 upon this1--whatever you make your righteousness1 there needeth no other thing to make it filthy1 but to make it your righteousness4 ,your confidence in your good heart to ,god1 prayer day and night1 and such like1 is the most loathsome thing in ,god's eyes4 ,except you come to this1 to count your prayers1 as ,god doth1 among your oaths2 to count your solemn duties among profane scandalous actions1 as the ,lord doth1 ,isa4 i4 and lxvi4 #c1 then certainly1 you do adorn yourselves with them1 and cover your nakedness of other faults with such leaves as ,adam did1 but you shall be more discovered4 ,your garment is as filthy as that it hideth1 even because you make that use of it to hide your sin and cover it4 ,next1 ,the ,lord's children have no ground of boasting either1 from their own righteousness2 the holiest saint on earth must abhor himself in dust and ashes1 and holy ,isaiah joineth himself in with a profane people4 ,when he cometh to ,god to be justified1 he cometh among the ungodly1--he bringeth no righteousness with him1 he cometh in among them that work not4 ,now1 you shall find good ground why it must be so3 ,i4 ,there are ordinarily many blemishes in our holiest actions1 spots upon our cleanest garments2 often formality eateth up the life of duties1 and representeth a body without a soul in it4 ,you sit down to pray out of custom1 morning and evening2 and if there were no more to prove it1 this may suffice4 ,when pray you but at such times8 ,you have an ordinary1 and go not by it4 ,no advantage is taken of providence1 no necessity constraineth when occasion offereth2 and so it is like the world's appointed hours4 ,how great deadness and indisposition creepeth in6 so that this is the ordinary complaint2 yea1 all prayers are filled with it1--scarcely any room for other petitions1 because of the want of frame for prayer itself4 ,the word is heard as a discourse1 and on whom hath it operation to stir up affections1 either of joy or of trembling8 ,christians1 you come not to hear ,god speak1 and so you meet with empty ordinances--,god is not in them4 ,how often do crooked and sinister ends creep in1 and bias the spirit6 ,men ask1 to spend on their lusts1 and to satisfy their own ambition4 ,some would have more grace to be more eminent1 or to have a more pleasant life2 and this is but the seeking to spend on your lusts4 ,if affection run in the channel of a duty1 it is often muddy1 and runneth through our corruptions3 liberty in duties is principled with carnal affection and self-love4 ,will not often the wind of applause in company fill the sails1 and make your course swifter and freer nor when you are alone8 ,and often much love to a particular7#cjh7 maketh more in seeking it4 ,and that which is a moth to eat up and consume all our duties is conceit and self-confidence in going about them1 and attributing to ourselves after them4 ,it is but very rare that any man both acted from ,jesus ,christ as the principle1 and also putteth over his work on ,christ singly as the end4 ,alas6 too often do men draw out of ,christ's fulness1 and raise up their own glory upon it1 and adorn themselves with the spoils of his honour2 for we use to pray from a habit of it1 and go to it as men acquainted with it1 and when we get any satisfaction to our own minds1 ,o how doth the soul return on itself1 and goeth not forward as it goeth6 ,it is so well pleased with itself1 when it getteth liberty to approach1 that it doth not put all over on ,jesus1 and take shame to itself4 ,as long as there is a body of death within1 holiness cannot be pure and unmixed2 our duties run through a dirty channel1 and cannot choose but contract filth4 ,while sin lodgeth under one roof so near grace1 grace must be in its exercise marred2 and therefore the holy apostle must cry1 ,rom4 vii4 #ai4 8,the good that ,i would1 ,i do not3 but the evil which ,i would not1 that ,i do10 and verse #bd1 8,o wretched man that ,i am6 who shall deliver me from the body of this death80 ,,ii4 ,though there were not such blemishes and spots in the face of our righteousness1 yet it is here in a state of imperfection1 and but in its minority1 and so must be filthy in the ,lord's sight4 ,it was perfect holiness1 according to the perfect rule of ,god's law1 that ,adam was to be justified by1 according to the covenant of works2 exact obedience1 not one wanting1--or else all that can be done1 came short of righteousness3 one breach bringeth the curse on4 ,all obedience1 if there be a failing in a little1 will not bring the blessing on3 he that doth all1 liveth2 and he that doth not all1 is cursed4 ,and therefore1 ,christians1 all you do cannot commend your persons to ,god1 for if he examine you by the rule of the law1 ,o how short will the holiest come6 ,paul and ,isaiah dare not come into such a reckoning2 neither is all obeyed1 nor any in the measure and manner commanded4 ,and therefore1 you might cry down all your performances1 when you could challenge them with no particular blot1 with this--all is short of the command1 and infinitely short4 ,i have been aiming at holiness so long1 ,i have stretched out my strength1 and what have ,i attained8 ,it may be1 ,i have outstripped equals1 and there seemeth to be some distance between me and others2 nay1 but the command is unspeakably more before me nor ,i am before others4 ,i have reached but a span of that boundless perfection of holiness2 it is but a grain weight of the eternal weight of grace1 and ,i must forget it1 and stand before ,god1 as if ,i had lost mind of duties1 appear in his presence as if ,i had attained nothing2 for the length that is before my hand drowneth up all attainments4 ,,iii4 ,nay1 but put the case were man perfect1 yet should he not know his soul1 but despise his life3 the ,lord putteth no trust in his servants1 and his angels he chargeth with folly1 and the heavens are not clean in his sight2 how then must man be abominable1 that hath his foundation in the dust1 and drinketh in iniquity like water8 ,how should ,god magnify him8 or he be righteous that is born of a woman8 ,job xxv4 #d1 #f2 xv4 #ad1 #ae2 and iv4 #ah1 #ai4 ,job was a great length in the sight of his own vileness and ,god's holiness1 when he saw this1 8,though ,i were perfect1 yet ,i would not know it1 but despise it2 ,i would not answer him1 though ,i were righteous10 chap4 ix4 #ad1 #ae1 #ba4 ,so unspeakably pure and clean is his holiness1 that all created holiness hath a spot in it before his1 and evanisheth1 as the stars disappear when the sun riseth1 which seem something in the darkness4 ,the angels' holiness1 the heaven's glory1 is nothing to him1 before whom the nations are as nothing2 so that it is all the wonder of the world1 that ever ,god stooped so far below himself1 even to righteous ,adam1 as to make such a covenant with him1 to account him righteous in obedience4 8,what is man that thou shouldst magnify him8 ,when ,i look to the heavens1 and the sun1 the work of thine hands1 ,lord1 what is man80 ,what is innocent man in his integrity1 that thou shouldst magnify him1 to give him a place to stand before thee1 magnify him to be a party-contractor with thy glorious ,majesty8 ,psalm viii4 #d-f4 ,but now1 when this covenant is broken1 it is become impossible to a son of ,adam ever to stand before ,god in his perfection1 for1 how should man be righteous that is born of a woman8 ,job xv4 #ad4 ,since we once sinned1 how should our righteousness ever come in remembrance8 ,therefore hath ,god chosen another way to cover man's wickedness and righteousness both1 with his own righteousness1 his ,son's divine human righteousness1 which is so suited in his infinite wisdom for us4 ,it is a man's righteousness1 that it may agree with men1 and be a fit garment to cover them2 it is ,god's righteousness1 that it may be beautiful in ,god's eyes1 for he seeth his own image in it4 ,and it is not the created inherent righteousness of saints glorified1 that shall be their upper garment1 that shall be their heaven and glory-suit1 so to speak4 ,they will not glory in this1 but only in the ,lamb's righteousness for evermore4 ,saint-holiness must have a covering above1 for it cannot cover our nakedness2 and all the songs of those that follow the ,lamb make mention of his righteousness1 even of his only4 ,the ,lamb is the light and sun of the city1 the ,lamb is the temple of it2 in a word1 he is all that is beautiful and glorious4 ,every saint hath put on the ,lord ,jesus1 and is perfect through his comeliness4 ,at least1 if the holiness of spirits of just men made perfect be the glorious habit above2 yet all the beauty and glory of it is from ,christ ,jesus1 whose image it is1 and the ,spirit whose work it is4 ,it shall be still true1 all--all our righteousness1 as ours1 is filthy2 and all holiness1 as it hath a relation to us1 cannot please ,god4 ,it must be spotted before his pure eyes2 but only it is accepted and clean1 as it is ,christ's and the ,spirit's1 as it is his own garment put upon us1 and his own comeliness making us perfect4 ,it is not so much the inherent cleanness of the ,saints' robes that maketh them beautiful in his eyes1 as this1 that they are washed in the blood of the ,lamb1 ,rev4 vii4 #ad4 ,now1 from all this we would speak a word to two sorts of you4 ,first1 ,there is one great point of religion that is the principal and foundation of all other1 even free justification by faith in ,jesus1 without our own righteousness2 and the most part stumble here in the entry4 ,it is the greatest obstruction of souls coming to ,christ ,jesus1 even the ignorant and blind conceit and fancy that almost every man hath of himself and his own performances2 the world will not make many believe the half of the evil of themselves that is spoken in the word4 ,if you have a general conviction of sinfulness and misery1 yet you think to help it4 ,if you sin1 you use to make amends1 run to your prayers and repentance to give ,god a recompence1 and satisfy your own consciences4 ,speak now1 is not this the way you think to be saved8 ,i shall do what ,i can1 pray and mourn for sin2 and what ,i am not able to do1 ,god must forgive2 you will do all you are able or can1 and ,god's mercy must come in to supply the want of your righteousness4 ,but this is to put a new piece of cloth in an old garment1 to make the rent worse4 ,many of you have no other ground of confidence in the world1 nothing to answer the challenge of conscience or satisfy justice1 but this1--,i repent1 ,i am sorry1 ,i mourn1 ,i shall amend1 ,i resolve never to do the like again4 ,now1 then1 from this ground we would declare unto you1 in the ,lord's name1 you are yet unclean1 both in persons and actions unjustified1 because you have no other covering but your own duties and performances3 and let these be examined1 and weighed in the balance of the sanctuary1 and they will be found light4 ,all your righteousness1 saith the ,lord1 is filthiness2 you are unclean1 you cannot deny1 both by birth and education1--you have often defiled yourselves with sins1 you must confess4 ,now1 ,i ask you1 ,how will you cover that uncleanness and nakedness8 ,how will you hide it from ,god's eyes and your own consciences8 ,you know no way but this1--,i will pray1 ,i will repent and amend4 ,so then you cover yourself with prayer1 with sorrow and tears1 and a resolution of amending4 ,this1 then1 is all your covering and ornament1--something done by you1 as many will make the wings of two good works stretch themselves out so far as to cover and hide a multitude of offences between them4 ,therefore ,i declare1 in the ,lord ,jesus his name1 unto you1 whose conscience must go along in the acknowledgment and owning of your case1 that you have covered yourselves with your own righteousness1 that you have taken as filthy rags to cover your nakedness and sin with1 as your sins are1 and so you have made an addition to your uncleanness1 you are more unclean by your prayers and repentance than before2 and so ,god is of more pure eyes than to look graciously on such as you are4 ,you have gone about to establish your own righteousness1 and have not known the righteousness of ,god1 and so you have come short of it2 you are yet persons in a state of enmity1--,god is your judge1 you are rebels4 ,it concerns you much to heed this well1 to judge of your own actions and persons as ,god judgeth of them2 for if ,god shall judge one way1 and you judge another way1 you may be far mistaken in the end4 ,if you have so good an opinion of yourselves and your duties1 that you can plead interest in ,god for them1 and absolve yourselves from such grounds2 and if ,god have not the same judgment1 but rather think as evil of your prayers as of your cursing1 and abhor the thing that satisfieth you1 will it not be dreadful in the end8 ,for his judgment shall stand1 and you will succumb in judgment1 since you crossed ,god's mind4 ,therefore we would have you solidly drink in this principle of religion2--that man is so unclean1 and ,god so abhorreth him1 that whatever he doth or can do1 it cannot make him righteous2 that no good action can make him acceptable1 and take away the uncleanness of the evil actions2 and that any sinful action taketh away all the cleanness of the good actions4 ,once believe this1--if ,i should sweat out my life in serving ,god1 and never rise off my knees1 if ,i should give my body to the fire for the truth1 if ,i should melt away in tears for sin1 all this is but filthy rags1 and ,i can never be accepted of ,god for all that1 but the matter of my condemnation groweth1--if ,i justify myself my own mouth proves me perverse3 ,god needeth no more but my good deeds to condemn me for1 in all justice3 and therefore it is a thing impossible1--,i will never put forth a hand1 or open a mouth upon that account any more4 ,i will serve ,god1 because it is my duty1 but life ,i will not expect by my service2 when ,i have done all1 it is wholly mercy that ,i am accepted1 my good works shall never come in remembrance2 ,i resolve to be found1 not having my own righteousness4 ,i will appear among the ungodly sinners1 as one that hath no righteousness1 that ,i may be justified only by faith in ,jesus ,christ4 ,i say1 drink in this truth1 and let it settle in your hearts1 and then we would hear numbers cry1 8,o what shall ,i do to be saved80 ,now1 ,secondly1 ,as for you who have fled unto ,christ's righteousness only1 and have cast away your own as dung and dross1 as filthy rags2 as you have done right in the point of justification1 judge so likewise after it4 ,we would exhort you to judge so of your best actions that are the fruits of the ,spirit1 judge so of them as you have a hand in them4 8,all our righteousness40 ,mark1 ,isaiah1 a holy prophet1 joineth himself in with the multitude4 ,and the truth is1 the more holiness1 the more humility and self-abasing2 for what is holiness1 ,i pray you1 but self-denial1 the abasing of the creature1 and exalting of ,christ ,jesus8 ,this is the cross that the saints must all bear1 8,deny yourself1 and follow me40 ,grace doth not swell men above others2 it is gifts1 such as knowledge1 that puffeth up2 charity or love puffeth not up4 ,men are naturally high-minded1 for pride was the first sin of ,adam1 and grace cometh to level men1 to make the high mountains valleys for ,christ's chariot2 it maketh men stoop low to enter the door of the kingdom4 ,therefore1 if you have attained any measure beyond others1 if you would prove it real grace and holiness1 do not exalt yourselves above others1 be not high-minded1 come down and sit among the ungodly1 among the unclean1 and let not grace given diminish the low estimation of yourself in yourself4 ,there is a growing that is but a fancy1 and men's conceit2 when men grow above ordinances1 above other ,christians1 and can see none or few ,christians but themselves1 such a growth is not real4 ,it is but fancy1 it is but swelling and wind1 and must be pricked to let it out4 ,a holy prophet came in among an unclean people2 he did not say1 8,stand by1 ,i am holier than thou40 ,such a man as can find no ,christian about him1 even though to the judgment of all others1 they seek ,god more than he1 such a man hath not real solid grace1--his holiness is profane holiness1 and proud holiness2 for true holiness is humble holiness1 and in honour preferreth others4 ,there is a great fault among those who have fled to ,christ's righteousness in justification1 that they use to come full from duties1 as a stomach from a honeycomb4 ,ofttimes we make our liberty and access to ,god the ground of our acceptation2 and according to the ebbings and flowings of our inherent righteousness1 so doth the faith and confidence of justification ebb and flow4 ,christians1 this ought not to be2 in so doing1 you make your own righteousness your righteousness before ,god2 for when the unsatisfaction in the point of duty maketh you question your interest so often1 is not the satisfaction of your minds in duties made the ground of your pleading interest8 ,give you liberty and access1 you can believe anything2 remove it1 and you can believe nothing4 ,certainly this is a sandy foundation1--you ought to build nothing on performances1 you should be as vile in your own eyes1 and think your nakedness as open1 when you come nearest ,god1 when you have most liveliness1 as when he hideth his face1 and duty withereth4 ,will filthy rags be your ornament8 ,no1 ,christians4 ,be more acquainted with the unspotted righteousness of the immaculate ,lamb of ,god1 and find as great necessity of covering your cleanest duties with it1 as your foulest faults1 and thus shall you be kept still humble and vile in your own eyes1 and have continual employment for ,christ ,jesus4 ,your best estate should not puff you up1 and your worst estate should not cast you down2 therefore be much in the search of the filthiness of your holy actions4 ,this were a spiritual study1 a noble discovery to unbowel your duties1 to divide them1 and to give unto ,god what is ,god's1 and take unto yourselves what is your own4 ,the discovery of filthiness in them needeth not hinder his praise2 and the discovery of grace in them needeth not mar your shame4 ,god hath most glory when we have most shame2 these two grow in just proportion1--so much is taken from ,god as is given to the creature4 ,thirdly1 ,we would also press you from this ground to long much to be clothed upon with immortality1 to put off the filthy rags of time and earth-righteousness1 and to be clothed upon with the white robes of the righteousness of the saints4 ,as you would dwell near the fountain here1 and be still washing your garments1 and offering all your sacrifices in him who sanctifieth all1 so would you pant and thirst for this spotless garment of glory4 ,glory is nothing but perfect holiness1 holiness washen and made clean in the ,lamb's blood4 ,your rags are for the prison and for sojourning2 when you come to your ,father's house1 your raiment shall be changed4 ,therefore1 ,christians1 every one of you aspire higher4 ,sit not down in attainments2 forget what is behind1 and press forward4 ,let perfect holiness be in your eye and purpose1 sit not behind it4 ,all our time-duties have much filthiness1--long for the pure stream that waters the city above4 ,grace is not in its native place1 it is corrupted and mixed here3 heaven is the own element of it1 and there is grace without mixture4 ,undervalue all your performances1 till you be above1 where that which is in part shall be done away1 where no unclean thing entereth4 ,fourthly1 ,this likewise holdeth out to you a continual necessity of washing4 ,you must take up house beside the fountain opened in the house of ,david2 and never look on any piece of inherent righteousness1 but see a necessity of dipping it in the ,lamb's blood4 ,and therefore should you pray always in ,christ's name1 that the prayer which1 of itself1 would be cast as dung on our face1 may have a sweet savour from him4 ,cover your holiness with ,christ's righteousness1 and make mention of it only4 ,sermon ,,xvii4 ,isaiah lxiv4 #f4--8;,and we all do fade as a leaf1 and our iniquities1 like the wind1 have taken us away40 ,here they join the punishment with the deserving cause1 their uncleanness and their iniquities1 and so take it upon them1 and subscribe to the righteousness of ,god's dealing4 ,we would say this much in general--,first1 ,nobody needeth to quarrel ,god for his dealing4 ,he will always be justified when he is judged4 ,if the ,lord deal more sharply with you than with others1 you may judge there is a difference between your condition and theirs1 as well as in the ,lord's dispensation1 even as this people do1 ver4 #e1 #f4 ,it is a strange saying1 ,lam4 iii4 #cc4 ,the ,lord 8doth not afflict willingly1 nor grieve the children of men40 ,that is1 as we conceive1 the ,lord hath not such pleasure in trampling on men1 as he might do on the dust of his feet4 ,though he be absolute sovereign ,lord of the creature1 and men be but as the dust of his feet1 and he may do with his own what he pleaseth1 and none ask1 what dost thou8 yet the ,lord useth not to walk according to his own absoluteness1--he hath another ordinary rule whereby he worketh1 a rule of justice and equity4 ,especially in the punishing of men1 he useth not to afflict men for his pleasure1 as tyrants use to destroy their people4 ,the ,lord exerciseth his sovereignty another way1 and if he be absolute and unlimited in any thing1 it is in showing mercy on men4 ,but in judgment1 there may be still some reason gotten for it in the creature beside the will of ,god2 so that1 to speak with reverence of his majesty1 strokes are often drawn out of his hands4 ,he getteth so much provocation ere he strike1 and holdeth off so long1--threateneth1 and giveth warning thus before strokes1 as if it were against his will to lay on1 as if his heart were broken with us4 ,secondly1 ,if men knew themselves and their own sinfulness1 they would not challenge ,god with unrighteousness1 but put their mouth in the dust1 and keep silence4 ,and it is from this ground1 that this people do not charge ,god4 ,sin is of such infinite desert and demerit1 because against infinite majesty1 that ,god cannot go beyond it in punishment2 and therefore ,jeremiah1 when he is wading out of the deep waters of sore temptation and sad discouragement1 pitcheth and casteth anchor at this solid ground1 8,it is of the ,lord's mercy that we are not consumed10 ,lam4 iii4 #bb4 ,what6 do ,i mean thus to charge ,god1 as if he dealt rigorously8 ,no1 no3 ,it is his mercy that a remnant is left1--our strokes are not pure justice1 our cup is mixed1 mercy is the greatest part4 ,whatever is behind utter destruction1 whatever is below the desert of sin1 which is hell and damnation1 all this must be reckoned up to mercy4 ,that ,i am yet alive1 and so may have hope1 this is mercy1 8,for why should a living man complain80 ver4 #ci4 ,that a rod is come to awake us out of security1 this is mercy1 for we might have slept to death4 ,and this wholesome counsel got ,job of his friends1--to stay his murmuring and grudging at ,god's dispensations1 ,job4 xi4 #f4 ,why dost thou complain1 ,job8 ,know but thy sins1 and there shall be no room for complaint4 ,look but unto ,god's secrets of wisdom1 and his law1 and see it is double to what you have known1--your obligation is infinitely more than you thought upon1 and then how great and numberless must iniquities be8 8,know1 therefore10 saith ,zophar1 8,god exacteth of thee less than thine iniquities deserve40 ,god exacteth not according to law1 he craveth not according to the obligation1 but bids write down fifty in his bill of affliction1 when an hundred are written in our bill of deserving4 ,so then1 complain not1--it is mercy that life is saved4 ,are you men1 and living men8 ,wonder at this1 and wonder not that you are not wealthy1 are not honourable1 seeing you are sinners3 all that came on ,jerusalem maketh not ,ezra think ,god out of bounds1 chap4 ix4 #ac4 ,as we are less than the least of ,god's mercies1 and all our goodness deserveth none of them1 so is the least sin greater than the greatest of all his judgments1 and deserveth still more4 ,nay1 if there were no more but original corruption common to men1 and the filthiness that accompanieth men's good actions1 yet is ,god righteous in punishing severely1 and this people acknowledge it so4 ,you use to inquire what sin hath such a man done1 when so terrible judgments come on8 ,nay1 inquire no more2--he is a sinner1 and it is mercy there is not more1 and it is strange mercy that it is not so with you also4 ,you use to speak foolishly when ,god's hand is upon you3 ,i hope ,i have my punishment here1 ,i hope to suffer here for my sins4 ,poor souls1 if ,god make you suffer for sins1 it will be another matter4 ,though now your punishment be above your strength and patience1 yet it is below your sin4 ,as sin hath all evil in it1 so must hell have all punishment in it4 ,the torment of the gravel1 racking with the stone1 and such like1 are but play to hell1--these are but drops of that ocean that you must drink out1 and you shall go out of one hell into a worse2 eternity is the measure of its continuance1 and the degrees of itself are answerable to its duration4 ,there is much impatience even among ,god's children under the rod1 you vex and torment yourselves1 and do well to be angry4 ,any piece of thwarting dispensation1 that goes cross to your humour and inclination1 imbitters your spirit against ,god and maketh you go cross to his providence2 how often do your hearts say1 ,why am ,i thus8 ,what aileth the ,lord at me8 ,but1 ,christians1 learn to study your own deservings1 and stop your mouth with that1 that you may not speak against heaven4 ,if you knew sin well1 you would not wonder at judgments1 you would rather wonder that you are out of hell4 ,know what right ,god hath over you1 and how little use he maketh of it against you4 ,when you repine at a little1 shall it not be righteousness with ,god to exact more1 and let you know your deserving better8 ,he that thinketh it rigour in ,god to exact fifty1 it is justice that ,god crave an hundred4 ,if the law require forty stripes1 and he give but one1 will you not rather commend and proclaim his clemency1 than speak of his cruelty8 ,wonder that ,god hath spared us so long4 ,sin is come to great maturity4 ,as pride is said to blossom and bud into a rod1 so all sins are blossomed and budded into the very harvest1 that the sickle may be put in4 ,if we should have cities desolate1 and our land consumed1 if we should take up ,jeremiah's lamentation1 and our case be made parallel to theirs1 we have then been punished less than our iniquities deserved4 ,there are some godless people so black mouthed as to speak against heaven when ,god correcteth them1 they follow the counsel of ,job's wife1 curse ,god and die4 ,if ,god but touch them a little in that which is dearest unto them1 they kick against the pricks1 and run hard heads with ,god4 ,as we have known some foolish women1 when their only child hath been removed1 blaspheme1 saying1 ,what can ,god do more to me8--let him do what he can4 ,o madness and wickedness of men6 ,cannot ,god do more when he casteth them into hell8 ,thou shalt acknowledge that it is more4 ,some have left off to seek ,god and turned profane1 because of the ,lord's correction but you should know that all that is here is but arles47#cji7 ,if ,god had done his worst1 you might think yourselves out of his common1 nay1 but he hath yet more to do1 the full sum is to be paid4 ,it were therefore wisdom yet to make supplication to thy judge4 ,but1 ,thirdly1 ,sins and iniquities have a great influence in the decay of nations and persons1 and change of their outward condition1 when it is joined with the wind of ,god's displeasure4 ,the calamity of this people is set down in excellent terms1 alluding to a tree in the fall of the leaf4 ,we1 saith he1 were once in our land as a green tree busked round about with leaves and fruit2 our church and state was in a flourishing condition1 at least nothing was wanting to make outward splendour and glory4 ,we were immovable in our own land1 as ,david said in his prosperity1 8,i shall never be moved10 so did we dream of eternity in earthly ,canaan4 ,but now ,lord1 we are like a tree in the fall of the leaf1 sin hath obstructed the influence of heaven1 hath drawn away the sap of thy presence from among us1 so that we did fade as a leaf before its fall1 we were prepared so by our sins for judgment1--visible draughts and prognostics of it were to be read upon the condition and frame of all spirits and people1 and then did our iniquities raise the storm of thy indignation1 and that1 like a whirlwind1 hath blown the withering leaves off the tree1 hath driven us out of our own land1 and scattered us among strangers4 ,sin and uncleanness and the filthiness of our righteousness prepared us for the storm1 made us light matter that could resist no judgment1 made us matter combustible1 and then iniquities1 and sin rising up to iniquities1 coming to such a degree1 hath accomplished the judgment1 put fire among us1 made us as the birk in ,yule even47#caj7 ,first1 ,it is familiar in the ,scripture that people in a prosperous condition are compared unto a green tree flourishing1 ,psal4 xxxvii4 #ce4 ,the wicked's prospering is like a green bay tree spreading himself in power1 spreading out his arms1 as it were1 over more lands to conquer them1 over more people1 to subject them4 ,and this is often the temptation of the godly1 and so doth the ,lord himself witness of this people1 ,jer4 xi4 #af1 8,i have called thy name a green olive tree1 fair and of goodly fruit40 ,this was once their name1 though it be now changed4 ,now they are called a fading withering tree without both leaves and fruit4 ,now their place doth not so much as know them1 they are removed as in a moment1 ,psal4 xxxvii4 #cf4 ,and this comparison giveth us to understand something of the nature of human glory and pomp4 ,the fairest and most beautiful excellency in the world1 the prosperity of nations and people1 is but like the glory of a tree in the spring or summer4 ,yea1 the ,scripture useth to undervalue it more than so and the voice commandeth to cry1 7,isa4 xl4 #f1 #g1 #h17 8,all flesh is grass and the goodliness thereof as the flower of the field3 the one withereth1 and the other fadeth1 because the ,spirit of the ,lord bloweth upon it40 ,a tree hath some stability in it1 but the flower of the field is but of a month or a week's standing1 nay1 of one day's standing1 for in the morning the grass is green1 and the sun scorcheth it ere night1 so that one sun's course shall see it both growing green and fading4 ,so is the goodliness1 the very perfection1 the quintessence1 so to speak1 and the abstract of creatures' perfections4 ,outward accommodation in a world is as fading a thing as the flower is1 as smoke is1 it is so vanishing that it bides but a puff of his breath to blow it to nothing4 ,job hath a strange expression1 8,thou lookest upon me1 and ,i am not10 ,job vii4 #h4 ,the ,lord needeth no more but stare on the most durable creature1 and look it not only out of countenance1 but also look it into its first nothing--look it out of glory1 out of being2 and therefore you should not trust in those uncertain things1 that can take wings and leave you4 ,when you have accommodation outwardly to your mind do not build your nest in it2 these leaves of prosperity will not cover you always1 there is a time when they will fall4 ,nations have their winter and their summer1 persons have them likewise1 as these must change in nature1 so must they do in their lot4 ,heaven only is one day1 one spring perpetually blossoming and bringing forth fruit4 ,there is the tree of life that bringeth forth fruit every month1 that hath both spring and harvest all the year over4 ,christians1 sit not down under the green tree of worldly prosperity1 if you do1 the leaves will come down about you1 the gourd you trust in may be eaten up in a night1 your winter will come on so as you shall forget the former days as if they had never been4 ,we desire you to be armed for changes2 are not matters in the kingdom still going about8 ,all things are subject to revolution and change1 and every year hath its own summer and winter1 so hath it pleased the ,lord to set the one over against the other1 that man might find nothing after him1 ,eccl4 vii4 #ad4 ,therefore we would have you cast your accounts so as the former days of darkness may return1 and the land be covered with mourning clothes4 ,but would you know what is the original of the creatures' vanity1 what is the moth that eats up the glory and goodliness of creatures' enjoyments8 ,here it is--sin and iniquities4 ,it was sin that first subjected the creation to vanity1 ,rom4 viii4 #ai1 #bj4 ,this inferior world was to have been a durable house for an immortal soul1 but sin made man mortal1 and the world corruptible1 and from this proceed all the tempests and disorders that seem to be in the creation4 ,it is this still--it is sin that raiseth the storm of the ,lord's wrath1 which bloweth away the withered leaves of men's enjoyments4 ,sin drieth up all the sap and sweetness of the creature comforts1--it maketh the leaves of the tree wither1 drives the sap away to the root1 hindereth the influence of ,god's blessing to come through the veins of worldly prosperity4 ,for what is the virtue and sap of creatures8 ,it is even ,god's blessing1 and therefore the bread nourisheth not1 but the word and command of ,god1 ,matt4 iv4 #d4 ,that is a right unto the creatures by ,jesus ,christ1 when possession of them is entered into by prayer and thanksgiving1 for all right is sanctified by these1 and it is the iniquities of men that separate between ,god and them1 ,isa4 lix4 #b4 ,and when ,god is separated and divided from enjoyments1 they must needs be empty shells and husks1 no kernel in them1 for ,god 8filleth all in all10 is all in all1 and remove him1 and you have nothing--your meat and drink is no blessing1 your table is a snare1 your pleasures and laughter have sadness in them4 ,at least they are like the vanishing blaze of thorns under a pot1 and therefore1 when ,god is angry for sin1 men's beauty consumeth as before the moth1 ,psalm xxxix4 #aa4 ,when ,god beginneth to show himself terrible1 because of sin1 poor man1 though of late spreading his boughs out1 yet all falleth1 and like ice melteth as before the sun1 which just now seemed as solid as stone4 ,o but ,david was sensible of this and could speak from much experience1 ,psal4 xxxii4 #c1 #d4 ,the anger of the ,lord did eat him up1 and dried his moisture4 ,it might be read in his countenance1--all the world could not content him1 all the showers of creatures' dropping fatness could not keep sap in him4 ,god's displeasure scorcheth so1 nay1 is within him1 that no hiding-place is to be found in the world1 no shadow of a rock among all the creatures in such a weary land4 ,moses and the people knew this well1 ,psal4 xc4 #e-i4 ,the ,lord's displeasure carried them away1 as a flood coming down carrieth all headlong with it1 it scorched them and made them wither as grass4 ,when ,god setteth iniquities before him1 and that which is the soul's secret1 beginneth to imprint it in visible characters on the rod1 and writeth his sin on his punishment1 then no wonder that days be spent in vanity and grief1 since they are passed over in his wrath1 ,job xiii4 #be4 ,then doth a soul loathe its dainty meat1 and then doth the ox low over his fodder4 ,meat is laid before him1 and he cannot touch it1 because of the terrors of the ,almighty1 and that which before he would not once touch1 would not enter into terms of communing with1 as the ,lord's threatenings1 he must now sit down and eat them up as his meat1 how sorrowful soever1 ,job vi4 #d-g4 ,but1 secondly1 when sin hath prepared a man for judgment1 then1 if iniquity be added to sin1 this raiseth the storm1 and kindleth the fire to consume the combustible matter4 ,when sin hath given many blows1 by preparatory corrections at the root of a man's pleasure and credit1 it will at length bring on a fatal stroke that shall drive the tree to the ground4 ,there are some preparatory judgments1 and some consummatory1 some wither the leaf1 and some blow it quite off1 some make men like the harvest1 ripe to put the sickle of judgment into it4 ,the corruption of a land1 the universality of it1 and formality in worshipping of ,god1 ripeneth a land for the harvest of judgment1--exposeth it to any storm1--leaveth it open to the ,lord's wrath1 so that there is nothing to hold his hand and keep off the stroke1 but when the wind ariseth1 and iniquities have made it tempestuous1 then who may stand8 ,it will sweep away nations and people as a flood1 and make their place not to know them1 so that there shall be neither leaf nor branch left4 ,there is often a great calm with great provocations1 and iniquities cry1 8,peace1 peace60 ,but when once the cry of it is gone up to heaven1 and hath engaged ,god's anger against a people or person1 then it raiseth a whirlwind that taketh all away4 ,now1 all this belongeth to you1--we told you the acknowledgment of sin was yours already1 and a wonder it is1 that the complaint is not ours also4 ,always this ought to be an admonition and example to us1 on whom the ends of the world are fallen4 ,therefore we would declare this unto you1 that sin and iniquities have judgment in the tail4 ,now you sit at peace1 every one in his own dwelling1 and spread forth your branches1 but is there not much uncleanness among you8 ,we would have you trouble your carnal peace and security1 trouble your ease with thoughts of this4 ,and we have ground to give this warning1 because1 if there were no more but the iniquity of our holy things--the formality of our service--the commonness of spirit in worship1 this might be enough to raise the storm4 ,you know not for what reasons to be afraid of judgment4 ,look but on original corruption1 look on the defilement of your religious actions1 and then find ground sufficient of fading away4 ,though now you sit still1 and seem to be so settled1 as you would never be moved1 you dream of an eternity here--you cleave in your hearts to your houses and lands--you stick as fast to the world1 and will not part with it1 as a leaf to a tree1 yet behold the wind of the ,lord may arise1 that shall drive you away2 take your soul from these things1 and then whose shall they be8 ,if you will not fear temporal judgments1 yet ,i pray you fear eternal--fear hell4 ,may not the ,lord shake you off this tree of time1 and take you out of the land of the living1 to receive your portion8 ,there is not only an universal deadness of spirit on the land1 but a profane spirit1--iniquities1 abominable sins1 abound4 ,every congregation is overgrown with scandals17#caa7 and for you1 none may more justly complain4 ,we are all unclean1 sin is not in corners but men declare their sin as ,sodom1 sin is come to the maturity--defection and apostacy7#cab7 is the temper of all spirits1 and1 above all1 the general contempt and slighting of this glorious gospel1 is the iniquity of ,scotland17#cac7 so that we wonder that the withered leaves yet stick to1 that the storm is not yet raised1 and we blown away4 ,now1 you are like stones--your hearts as adamants1 and cannot be moved with his threatening1 the voice of the ,lord's word doth not once move you4 ,you sin and are not afraid1 nay1 but when ,god's anger shall join with iniquity1 and the voice of his rod and displeasure roar1 this shall make the mountains to tremble1 the rocks to move1 and how much more shall it drive away a leaf8 ,you seem now mountains1 but when ,god shall plead1 you shall be like the chaff driven to and fro4 ,o how easy a matter shall it be to ,god to blow a man out of his dwelling place6 ,sin hath prepared you for it1 he needeth no more but blow by his ,spirit1 or look upon you1 and you will not be4 ,you who are now lofty and proud1 and maintain yourselves against the word1 when you come to reckon with ,god1 and he entereth into judgment1 you shall not stand--you will consume as before the moth2 your hearts will fail you--8who may abide the day of his coming80 ,it will be so terrible1 and so much the more terrible1 that you never dreamed of it4 ,if the example of this people will not move you1 do but cast your eyes on ,ireland17#cad7 who all do fade as a leaf1 and their iniquities have taken them away out of their own land4 ,shall not the seeing of the eye1 nor the hearing of the ear teach you8 ,what security do you promise to yourselves8 ,have not we sinned as much as they8 ,were not they his people as well as we8 ,certainly1 since ,god waiteth longer on you1 the stroke must be the greater3 provoked patience must turn fury4 ,if you would then prevent this people's complaint1 go about such a serious acknowledgment of your sins4 8,search your ways1 and turn again to the ,lord40 ,and let not every man sit down in a general notion of sin1 but unbowel it until you see uncleanness1 go up to the fountain head1 original corruption1 go down to all the streams1 even the iniquity of holy things4 ,let every man be particular in the search of his own provocations personal1 and every one be public in the general sins of the land1 that you may confess out of knowledge and sense1 8,we are all unclean10 c4 ,sermon ,,xviii4 ,isaiah lxiv4 #g4--8;,and there is none that calleth upon thy name1 that stirreth up himself to take hold on thee10 c4 ,they go on in the confession of their sins4 ,many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to4 ,you may see here sin and judgment mixed in thorough other7#cae7 in their complaint4 ,they do not so fix their eyes upon their desolate estate of captivity1 as to forget their provocations4 ,many a man would spend more affection1 and be more pathetic in the expression of his misery1 when it is pungent1 nor he can do when he speaketh of his sins4 ,we would observe1 from the nature of this confession1 something to be a pattern of your repentance4 ,and it is this4 ,when the ,spirit convinceth1 and men are serious in repentance1 then the soul is more searching1 more universal1 more particular in acknowledgment of sins4 ,these are characters of the ,spirit's work4 ,first1 ,the ,spirit discovereth unto men1 not only sin1 but the loathsomeness of sin1 its heinous nature1 how offensive it is to ,god's holy eye4 ,many of you know abundance of evil deeds1 and call them sins1 but you have never taken up sin's ugly face1 never seen it in the glass of the holy law1 uncleanness itself1 because you do not abhor yourselves4 ,poor and low thoughts of ,god make mean and shallow thoughts of sin4 ,you should be as ,job1 vile1 chap4 xl4 #d1 and abhor yourselves in dust and ashes1 chap4 xlii4 #f4 ,as ,god's holiness grew great in your eyes1 sins uncleanness would grow proportionably1 ,isa4 vi4 #c1 #e4 ,and here your repentance halteth in the very entry4 ,but1 secondly1 ,the ,spirit discovereth not only the uncleanness of men's natures1 and leadeth them up to original corruption1 but the ,spirit also leadeth men along all the streams1 not only those that break out1 but those which go under ground1 and have a more secret and subtile conveyance4 ,it concludeth not only open breaches of the command under filthiness1 but also all a man's own righteousness1 though never so refined1 it concludeth it also a defiled garment1 so that the soul can look no where but see sin and uncleanness in its ornaments and duties4 ,and thus it appeareth before ,god without such a covering1 openeth up its soul1 hideth not sin with the covering of duties1 but seeth a necessity of another covering for all4 ,now1 therefore1 let the most part of you conclude1 that you have never yet gotten your eyes open to see sin or confess it1 because when you sit down to count your sins1 there are many things that you call not sin1--you use not to reckon your praying and repentance among sins4 ,nay1 because you have so much confidence in your repentance and confession1 you have never repented4 ,you must see a necessity of a covering of ,christ's righteousness above all1 faith in ,jesus must cover repentance and itself both1 with the glorious object of it4 ,but1 alas6 how soon are many at an end of confession6 some particular gross actions may come in remembrance1 but no more4 ,sum up all your confessions1 they have never yet pitched on the thousandth part of your guiltiness1 no1 not in kinds1 let be in number4 ,but1 thirdly1 ,the spirit convinceth spiritually and particularly both1 it convinceth of spiritual sins1 as we last said1 of the iniquity of holy things1 and especially of the most substantial duties1 faith and prayer1 ,john xvi4 #h1 #i4 ,there are not many of you have come this length1 to see your want of prayer4 ,no1 your own words do witness against you1 for you use to say1 ,i pray day and night1 ,i believe in ,god with all my heart4 ,now therefore1 out of your own mouth shall you be condemned4 ,when the ,spirit convinceth you of sin1 you will see no faith1 no prayer at the first opening of the eyes4 ,but ,i add1 there is no true confession but it is particular3 the ,spirit useth not to bewilder men's spirits in a general notion only1 and a wide field of unknown sins4 ,and such are many of your convictions4 ,you mourn for sin1 as you say1 and yet you cannot condescend on a particular that burdeneth your conscience2 you grant you have many sins1 but sit down to count them1 and there is a short count of them4 ,now1 do you not reflect back upon former humiliations in public1 and former acknowledgments of sins in private8 ,do you not yet return upon your own hearts to lay home this sad challenge1 ,i have never repented1 ,i do not yet repent8 ,must not all your solemn approaches be iniquity and abomination1 while your souls are not afflicted for sin1 while you can see so few sins8 ,the fasting days of ,scotland will be numbered in the roll of the greatest provocations1 because there is no real and spiritual conviction of sin among us1 custom hath now taken away the solemnity1 and there remaineth nothing but the very name4 ,is this the fast that the ,lord chooseth8 ,no1 believe it1 this shall add to your provocation1 and rather hasten lingering judgment than keep it off4 ,we would beseech you this day1 pray for pardon of former abused fasts4 ,if you had no more to mourn for1 this might spend the day and our spirits both1 and exhaust all our present supplications--even the wall of partition that stands between ,god and ,scotland1 which all our former solemn humiliations hath built up1 a great deal higher than other sins could reach4 8,there is none that calleth upon thy name40 ,did not this people make many prayers 7,isa4 i4 #ae71 before the captivity8 ,and did they not cry1 which noteth some fervency in it1 and fast1 a little before it in ,jeremiah's time1 7chap4 xi4 #aa1 and xiv4 #ab17 and in the time of it1 ,ezek4 vii4 #ah1 ,mic4 iii4 #d1 ,zech4 vii4 #c8 ,how1 then1 is it that the prophet1 now on the watch tower1 looking round about him to take up the people's condition1 and being led by the ,spirit so far as to the case of the captives in ,babel1 can find no prayer1 no calling8 ,and was not ,daniel so too8 ,dan4 ix4 #ac4 ,lo1 then1 here is the construction that the ,spirit of ,god putteth on many prayers and fastings in a land1 8,there is none calleth on thy name10 there is none that prayeth faithfully and fervently1 few to count upon that prayeth any4 ,it may be there are many public prayers1 but who prayeth in secret1 and mourneth to ,god alone8 ,there are many prayers1 but the inscription is1 8,to the unknown ,god10 to a nameless ,god2 your praying is not a calling on his name1 as a known ,god and revealed in the word4 ,this1 then1 we would say unto you1 that there may be many prayers in your account1 and none in ,god's4 ,there are many prayers of men that ,god counteth no more of than the howling of a dog4 ,first1 ,the cry of men's practices is often louder than their prayers1 and goeth up to heaven1 that the cry of prayer cannot be heard4 ,when men's conversation is flat contrary to their supplications1 supplication is no calling on his name1 but charming rather4 ,sodom's abominations had a cry up to ,god1 ,gen4 xviii4 #ba4 ,so ,abel's blood had a cry for vengeance1 which ,cain's prayers could not outcry4 ,thus the ,lord would not hear many prayers1 ,isa4 i4 #ae1 because hands and practices were polluted4 ,you that know no worship of ,god1 but in such a solemn duty1 your religion is summed up and confined within the limits of temple worship1 family exercise1 and prayer1 certainly the rest of your conversation must speak more4 ,god will not hear but such as worship him and do his will1 ,john iv4 #bc4 ,your prayer is a dark parable1 if your conversation expone7#caf7 it not4 ,this ,i speak for this end1 to put many of you out of your false ground of confidence4 ,you have nothing but your prayers to trust unto1 and for your conversation1 you never go about it effectually to reform it1 but go on in that which you pray against4 ,we declare unto you the truth1 your prayers are abomination1 ,prov4 xxviii4 #i4 ,the wicked may have prayers1 and therefore think not to please ,god and flatter him with your mouths1 when your conversation is rebellion4 ,since you hear not him in his commands1 ,god will not hear you in your petitions1 ,prov4 i4 #bd1 #bh4 ,you stopped your ear at his reproof1 ,god will stop his ear at your request4 ,if you will go to heaven by your own righteousness1 ,i pray you follow more after it1 make the garment more to cover your nakedness3 the skirt of a duty is not sufficient4 ,secondly1 ,when iniquity is regarded in the heart1 and idols set up in ,god's place1 ,god will not own such a worship1 but sendeth a man to the idols he serveth1 ,psal4 lxvi4 #ah2 ,ezek4 xiv4 #i1 #d4 ,do you not often pray to ,god against a corruption1 when your heart cleaveth unto it1 and what your mouth saith1 your heart contradicteth8 ,light and conscience often extort a confession of beloved sins1 while the temper of the heart hath this language1 ,lord1 grant not my request4 ,and therefore1 if there be a prayer for pardon of guilt1 yet there is no thorough resolution to quit the sin2 and as long as a soul is not resolved to quit the sin1 there can be no ingenuous confession of it1 and no prayer for removing the guilt can be heard4 ,you cannot employ ,christ in his office of mediatorship as a ,priest to intercede and offer sacrifice for sin1 unless you as sincerely employ him as a ,sanctifier and ,redeemer2 and therefore prayer that separateth ,christ's offices1 and calleth not on whole ,christ1 calleth not on his name1 for his name is ,lord ,jesus ,christ4 ,how can the ,lord be inquired of by such a one who cometh to mock him1 putteth up an idol in the heart1 and yet prayeth against it1 or some other sin1 while he is not resolved to quit it8 ,shall ,god be resolute to help1 when we are not earnest in seeking it8 ,no wonder ,god answer you according to the idol2 no wonder you be given up to serve idols1 and your sin grow upon you as a plague for your hypocrisy4 ,when you engage your heart too much to any creature1 and come to pray and inquire of the ,lord in your necessity1 shall it not be righteousness with him1 to send you to your god8 8,when thou criest1 let thy companies deliver thee10 ,isa4 lvii4 #ac4 ,o man1 cry unto thy bosom-idol1 and let it help thee1 since thou trustest to it1 and spendest thy heart upon it6 ,deut4 xxxii4 #cg1 #ch1 8,where is the ,god that drank the wine of your offerings1 and did eat the fat of your sacrifices80 ,where is the creature that you have made your heart an altar to1 to send up the flames of your choicest thoughts and affections to it8 ,let this rise up1 and help you now1 saith the ,lord4 ,therefore we exhort you1 if you would have your prayers a delight1 be upright in the thing you seek1 and see that you entertain no known sin1 give it no heart-allowance4 ,thirdly1 ,there are many prayers not heard1 not known1 because the mouth out-crieth the heart4 ,it is the sacrifice of the contrite heart that ,god despiseth not4 ,the prayers of this people were such1 7,isa4 xxix4 #ac17--they drew near with the mouth1 but the heart was far away4 ,it is worship in spirit and truth that ,god loveth1 ,john iv4 #bc4 ,since prayer is a communion of ,god with the creature1 a meeting of one with ,god1 and speaking face to face1 ,god1 who is a ,spirit and immortal1 must have a spirit to meet with1 a soul to speak to him4 ,now1 do you not find your hearts gadding abroad even in duty8 ,is it not most about your corns and lands in the time of solemn worship8 ,therefore ,god getteth no more but a carcase to keep communion with3 he may have as much fellowship with the stones of the wall1 and timber of the house1 as he can have with your ears and mouths1 while you remove your hearts to attend other things4 ,and ,i would say more1--if your mind be present1 yet your heart is gone2 sometimes1 yea often1 both are gone abroad4 ,sometimes the mind and thought stayeth1 but the affection and heart is not with it1 and so the mind's residence is not constant4 ,your thought may come in as a wayfaring man1 but tarrieth not all night1 dwelleth not4 ,now speak to it1 even ,christians1 may not your prayers often have a contrary interpretation to what they pretend8 ,you pray so coldrifely7#cag7 and formally1 as ,god will interpret1 you have no mind to it3 we ask as we seemed indifferent whether our petition be granted or not4 ,should the ,lord be affected with your petitions1 when you yourselves are not affected much8 ,should his bowels of zeal sound within him1 when yours are silent8 ,it is fervent prayer availeth much1 ,james v4 #af4 ,a heart sent out with the petition1 and gone up to heaven1 cannot but bring back an answer4 ,if prayer carry not the seal of the heart and soul in it1 ,god cannot own it1 or send it back with his seal of acceptation4 ,fourthly1 ,many prayers are not calling on ,god's name2 and no wonder that when people pray1 yet the ,spirit says1 8,none calleth on thy name20 for prayer is made1 as to an unknown ,god1 and ,god is not taken up according to his 8name10 which are his glorious attributes1 whereby he manifesteth himself in his word4 ,to call on ,god's name1 is so to pray to ,god as to take him up as he hath revealed himself4 ,and what is the ,lord's name8 ,hear himself speak to ,moses1 ,exod4 xxxiii4 #ai1 and xxxiv4 #f1 #g1 8,the ,lord1 the ,lord ,god1 merciful and gracious1 long-suffering1 and abundant in goodness and truth4 ,keeping mercy for thousands3 forgiving iniquity1 and transgression1 and sin1 and that will by no means clear the guilty40 ,now1 to call on this name is for the soul1 in prayer1 to have a suitable stamp on it3 every attribute of ,god taking deep impression in the heart1 and so ,god's name to be written on the very petitions2 and shortly1 we may say1 the spirit should have the impression of ,god's greatness and majesty1 of his goodness and mercy1 of his terribleness and justice4 ,this is the order in which ,god proclaimeth his name4 ,in the entry1 the supplicant should behold the glorious sovereignty and infinite distance between ,god and the creature1 that he may have the stamp of reverence and abasement upon his spirit1 and may speak out of the dust1 as it becometh the dust of the balance and footstool to do to him who sitteth on the circle of the heaven as his throne4 ,and this ,i must say1 there is little religion and godliness among us1 because every man is ignorant of ,god4 ,even ,god's children do more study themselves1 and their condition1 than ,god's greatness and absoluteness4 ,who searches ,god's infiniteness in his word and works till he behold a wonder1 and be drowned in a mystery8 ,o but the saints of old did take up ,god at a greater distance from the creatures2 they waded far into this boundless ocean of ,god's ,majesty1 till they were over head and ears1 and were forced to cry out1 8,who can find out the ,almighty to perfection80 ,all these are but parts of him1 his back-parts4 ,there is more real divinity and knowledge of ,god in one of ,job's friends' discourses1 one of ,david's prayers1 than now in twenty sermons of gracious men1 or many prayers or conferences of saints4 ,but withal you must study his goodness and mercy1 and this maketh up the most part of his name4 ,the definition of ,god hath most of this1 so that it may be said truly1 that mercy is his delight4 ,mercy1 as it were1 swelleth over the rest3 ,god were not accessible1 unless mercy did temper it4 ,behold then greatness to humble1 and goodness to make bold1 that you may have access4 ,as greatness should leave the stamp of reverence on your petitions1 so should mercy and goodness imprint them with faith and confidence2 and that the rather1 because as ,christ is said to be the ,father's face1 and the image of his person1 7#b ,cor4 iv4 #f4 and ,heb4 i4 #c17 so may he be called the ,father's name1 and so doth ,god himself call him1 ,exod4 xxiii4 #bj1 #ba1 ,the angel that went before them in the wilderness1 whose voice they ought to obey1 his 8name is in him20 and this angel is ,christ ,jesus1 ,acts vii4 #cg1 #ch4 ,so then ,christ ,jesus is ,god's name4 ,god1 as he revealeth himself in the word1 is 8,god in ,christ reconciling the world unto himself10 #b ,cor4 v4 #ai4 ,and therefore1 ,christians1 you ought to pray always in ,christ's name1 and this is to call on his name4 ,not only encourage yourselves to come to ,god1 because of a mediator1 because he is ,god in ,christ1 but also offer up all your prayers in the name of ,jesus1 that his name called on them may sanctify them1 otherwise your affectionate prayers cannot be acceptable to ,god1 for he loveth nothing but what cometh through the ,son4 ,prayer must have an evil savour1 when it is not put in the golden censer that this angel hath to offer up incense with the prayers of the saints4 ,and likewise you would know ,god's justice and wrath1 that you may serve in fear and trembling3 and when trembling is joined with the rejoicing of faith1 this is acceptable service4 ,you ought to fear to offend his holiness1 while you are before him4 ,let ,god's terribleness have a deep impression on your spirit1 both to make sin bitter1 and to make mercy more sweet4 ,thus should prayer ascend with the seal of ,god's attributes1 and then it is a calling on his name4 ,now1 is there any calling on his name among us8 ,who maketh it his study to take up ,god in his glorious names8 ,therefore you call not on a known ,god1 and cannot name him4 ,now1 all of you take this rule to judge your prayers by4 ,think you not that you make many prayers8 ,you both think it and say it1 as you use to say1 ,i pray both day and night4 ,nay1 but count after this rule1 and there will be found few prayers in ,scotland1 albeit you reckon up both private and public4 ,once scrape out of the count the prayers of the profane and scandalous1 whose practice defileth their prayers2 and again1 blot out the prayers of men's tongues and mouths when hearts are absent1 and again1 set aside the formal1 dwyning17#cah7 coldrife1 indifferent supplications of saints1 and the prayers that carry no seal of ,god's name and attributes on them1 prayers made to an unknown ,god1 and will you find many behind8 ,no1 certainly1--any of you may take up the complaint in behalf of the land1 8,there is none that calleth on thy name10 or few to count upon4 ,you may say so of yourselves1 if you judge thus1--,i have almost never prayed1 ,god hath never heard my voice2 and you may say so of the land4 ,this would be a well-spent day1 if this were but our exercise1 to find out the sins of our duties in former humiliations2 if the ,spirit did so convince you as to blot out of the roll of fasts all the former4 ,if you come this length1 as to be convinced solidly that you have never yet prayed and mourned for sin1--,i have lived thus long1 and been babbling all this while1 ,i have never once spoken to ,god1 but worshipped ,i know not what1 fancied a ,god like myself1 that would be as soon pleased with me as ,i was with myself1--if the ,lord wrought thus on your hearts1 to put you off your own righteousness1 you should have more advantage in this1 than in all your sabbaths and fasts hitherto4 ,although the ,lord's hand be upon them1 and they 8fade as a leaf10 and are driven into another land1 yet none calleth on his name4 ,this maketh the complaint more lamentable1 and no doubt is looked upon as a dreadful sign and token of ,god's displeasure1 and of sorer strokes4 ,daniel1 an eye witness1 confirmeth this foretold truth1 chap4 ix4 #ac1 8,all this is come upon us1 yet have we not made our prayers to the ,lord our ,god40 ,well may the ,lord make a supposition and doubt of it1 ,lev4 xxvi4 #dj1 #da4 ,after so many plagues are come on1 seven added to seven1 and again seven times more1 and yet they will not be humbled1 and when it is even at the door next to utter destruction and consumption1 he addeth1 8,if then their uncircumcised hearts be humbled1 and they take with the punishment of sin10 c4 ,we need ask no reason of this1 for 8bray a fool in a mortar1 his folly will not depart from him10 ,prov4 xxvii4 #bb4 ,poor foolish man is a foolish man1 folly is born with him1 folly is his name1 and so is he4 ,he hath not so much wisdom as to 8hear the voice of the rod1 and him that appointeth it40 ,poor ,ephraim is an undaunted heifer4 ,nature is a 8bullock unaccustomed with the yoke10 and so it is chastised more and more1 ,jer4 xxxi4 #ah4 ,man is like an untamed beast1 as the horse1 or as the mule4 ,threatenings will not do it1 8,god speaketh once1 yea twice1 and man perceiveth it not10 ,job xxxiii4 #ad4 ,god instructeth by the word1 and men receive no instruction2 all the warnings to flee from the wrath to come are as so many tales to make children afraid4 ,he saith in his heart1 8,i shall have peace1 though ,i walk in the imagination of my own heart40 ,since1 therefore1 he will not incline his ear to the word1 ,god sendeth his rod to seal the word1 and yet men are so wild that they fight with ,god's rods1 and will not submit to him2 a yoke must be put on ,ephraim1 a bridle in men's mouth1 ,psal4 xxxii4 #i4 ,they will put ,god to more pains than speaking1 and it shall cost them more pain2 for he that will not be drawn with the cords of a man1 love and entreaties1 must be drawn with the cords of a beast1 and yoked in a heavy yoke4 ,yet men are unruly1 and the yoke groweth the heavier and sorer that they strive to shake it off4 ,an uncircumcised heart cannot be humbled1--8,how can the leopard change his spots8 no more can my people return to me10 ,jer4 xiii4 #bc4 ,it is strange that a people so afflicted will not take with the punishment of their iniquity1 but will say in their heart1 ,wherefore come these things upon me8 ,but here it is1 how can an uncircumcised heart be humbled8 ,god may beat on men with rods as on a dog1 but he will run away from him still the more1 ,isa4 ix4 #ac4 ,nay1 it may be there will be more stirring after ,god1 and more awaking by the first stroke of affliction1 than when they are continued and multiplied4 ,the uncouthness of rods may affect people something1 but when his hand lieth on but a little1 custom breedeth hardness1 and more and more alienateth spirits from him4 ,now we need no more to seal this truth1 but our own experience4 ,i think never people might speak more sensibly of it4 ,it hath been the manner of the ,lord's dealing with us1 to use fair means to gain us1 to threaten before he laid on1 to give a proclamation before his stroke1 and yet it hath been our manner from our youth up to harden ourselves against him1 and go on in our own way4 ,therefore hath the ,lord1 after long patience1 laid on sad strokes1 and smitten us1 yet have we not turned to him4 ,it may be1 when the chastisement was fresh and green1 some poured out a prayer1 and in trouble visited ,god1 7,isa4 xxvi4 #af17 but the body of the land hath not known him that smote them1 and never ran into their hiding place1 but the temptation of the time1 like a flood1 hath carried them away with it4 ,and for the ,lord's children1 how soon doth the custom of a rod eat out the sense of it1 and prayer doth not grow proportionably to the ,lord's rods4 ,the ,lord hath expected that some might stand in the gap and intercede1 yet few or none called on his name4 ,general corrections of the land hath made general apostacy from ,god1 not a turning in to ,god2 so that we may say1 we never entered a furnace1 but we have come out with more dross1 contracted dross in the fire4 ,men's zeal and tenderness hath been burnt up1 reprobate silver may ,god call us4 ,we have had so much experience of the unprofitableness of former afflictions1 that we know not what the ,lord shall do with us4 ,we think it may be the ,lord's complaint of ,scotland1 8,why should you be afflicted any more8 you will revolt more and more10 ,isa4 i4 #e4 ,what needeth another rod8 ,you are now all secure1 it is true1 because you are not stricken2 nay1 but what needeth a rod8 ,for it cannot awake you1--all the fruit of it would be1 not to purge away sin1 but to increase it4 ,general judgments will prove general temptations1 and will alienate you more from me1 and make you curse ,god and the covenant4 ,and indeed1 the truth is1 we know not what outward dispensation can fall on that can affect this generation1 we know not what the ,lord can have behind that can work on us4 ,judgment hath had as much terror1 mercies as much sweetness1 and as much of ,god in the one and the other1 as readily hath been since the beginning of the world4 ,only this we know1 all things are possible to him which are impossible to us1 and if the ,spirit work to sanctify the rod1 a more gentle rod shall work more effectually2 his word shall do as much as his rod4 ,the case we are now into is just this--8,none calleth on thee40 ,it is a terrible one1 whether our condition be good or bad outwardly4 ,our peace hath put us asleep1 and the word cannot put men to prayers4 ,now1 the ,lord hath begun to threaten1 as you have been still in fear of new troubles1 and a revolution of affairs again1 yet ,i challenge your own consciences1 and appeal to them1--whom hath the word prevailed with to put to prayer8 ,whom hath the rumour of approaching trouble put to their prayers8 ,whose spirit hath been affected with ,god's frowning on the land8 ,and this yet more aggravateth your laziness1 in the time that ,god doth show terrible things to his people in ,ireland1 giveth them a cup of wormwood1 and to drink the wine of astonishment1 are not you yet at ease8 ,when your brethren and fellow-saints are scattered amongst you as strangers17#cai7 yet your hearts bleed not4 ,well1 behold the end of it1--your case is a sad prognostic of the ,lord's hiding his face and consuming us2 nay1 it is a sure token that his face is hid already4 ,when ,job's friends would aggravate his misery1 they sum it up in this1 8thou restrainest prayer from ,god40 ,it is more wrath to be kept from much praying1 not to be scattered1 from your own houses4 ,therefore1 if you would have the cloud of ,god's anger1 that covereth the land with blackness1 go over you1 and pour out itself on others2 if you would prevent the rod1 hearken to the word1 and stir up yourselves to much prayer1 that you may be called his remembrancers4 ,o how long shall prayer be banished this kingdom6 ,the ,lord's controversy must be great with us1 for since the days of our first love there has been great decay of the spirit of prayer4 ,the children of ,god should be so much in it1 as they might be one with it4 ,david was so much in prayer1 as he in a manner defined himself by it1 ,psal4 cix4 #d1 8,i give myself unto prayer40 ,in the original1 there is no more but 8,i prayer40 ,i was all prayer4 ,it was my work1 my element1 my affection1 my action4 ,nay1 to speak the truth1 it is the decay of prayer that hath made all this defection in the land4 ,would you know the original of many a public man's apostacy and backsliding in the cause of ,god1 what maketh them so soon forget their solemn engagements1 and grow particular1 seeking their own things1 untender in seeking the things of ,god8--would you trace back the desertion up to the fountain-head8 ,then come and see4 ,look upon such a man's walking with ,god in private1 such a man's praying1 and you shall find matters have been first wrong there4 ,alienation and estrangement from ,god himself1 in immediate duties and secret approaches1 hath made men's affections cool to his interest in public duties4 ,and believe it1 the reason why so few great men or none are so cordial1 constant1 and thorough in ,god's matters is this1--they pray not in secret2 they come to parliament or council where public matters concerning the honour of ,god are to be debated1 as any statesmen of ,venice would come to the senate4 ,they have no dependence on ,god to be guided in these matters2 they are much in public duties1 but little in secret with ,god4 ,believe it1 any man's private walking with ,god shall be read upon his public carriage1 whether he be minister or ruler4 ,there is yet another thing we would have you consider1 to endear this duty unto you1 and bind upon your consciences an absolute necessity of being much in it1 and it is this4 ,prayer and calling on his name is often put for all immediate worship of ,god1 especially the more substantial and moral part of service4 ,this people was much in ceremonials1 and they made these their righteousness2 nay1 but there was little secret conversing with ,god1 walking humbly with him1 loving him1 believing in him4 ,well1 then1 prayer is1 as it were1 a compend and sum of all duties2 it contains in it1 faith1 love1 repentance2 all these should breathe out in prayer4 ,in a word1 if we say to you1 be much in prayer1 we have said all1 and it is more than all the rest1 because it is a more near and immediate approach to ,god1 having more solid religion in it4 ,if you be lively in this1 you are thriving ,christians2 and if you wither here1 all must decay1 for prayer sappeth and watereth all other duties with the influence of heaven4 8,that stirreth up himself to take hold on thee40 ,this expresseth more of their condition under the rod1 and while ,god was threatening to depart and leave them4 ,none took so much notice of it1 as to awake out of his dream1 to take a fast hold of ,god4 ,it was but like the grip a man taketh in his slumbering1 that he soon quitteth in his sleep2 none awaketh himself1 as a bird stirreth up itself with its wings to flight2 none do so spread out their sails to meet the wind4 ,this importeth a great security and negligence1 a careless stupidity4 ,to take hold1 to grip strongly and violently1 importeth both faith acted on ,god1 and communion with ,god2 so that the sense is1 nobody careth whither thou go1--there is none that stirreth up himself to take violent hold of thee4 ,men lying loose in their interest1 and indifferent in the one thing necessary1 do not strongly grip to it4 ,nobody keepeth thee by prayer and intercession2 so that there is no diligence added to diligence1 there is no stirring up of ourselves in security4 ,first1 ,when the ,lord seemeth to withdraw1 and when he is angry1 it is our duty to take hold the more on him2 and not only to act faith1 and call on him by prayer1 but to add to ordinary diligence1--it should be extraordinary4 ,i4 ,then1 ,i say1 when the ,lord is withdrawing and seemeth angry1 we ought not to withdraw from him by unbelief1 but to draw near1 and take hold on him4 ,and the ,lord giveth a reason of this himself1 ,isa4 xxvii4 #d1 #e1 8because fury is not in me40 ,it is but a moment's anger1 it is not hatred of your persons but sins1 it is not fury that hath no discretion in it1 no difference between a friend and an enemy2 it is but at least a father's anger1 that is not for destruction but correction4 ,the ,lord is not implacable4 ,come to him and win him1--8,let him take hold of me1 and let him make peace with me1 if he will make peace40 ,he is a ,god whose compassions fail not2 and so he is never so angry1 but there is room left for manifestation of mercy on those that come to him4 ,god's anger is not an humour and passion as ours is1 he can take the poor child in his arms1 admit it into his bosom1 when outward dispensations frown4 ,men's anger is like the sons of ,belial1 briers and thorns1 that none may come near to1 lest they be hurt2 but ,god angry1 is accessible1 because his anger is still tempered and mixed with clemency and mercy2 and that mixture of mercy is so great and so predominant in all his dispensations here1 that they being rightly understood1 might rather invite to come1 than scare from it4 ,there is more mercy to welcome1 than anger to drive away4 ,look upon the very end and purpose of ,god's hiding himself1 and withdrawing1--it is this2 that we may come and seek him early1 ,hosea v4 #ae4 ,when ,god is angry1 mercy and compassion principleth it1 for anger is sent out to bring in wanderers4 ,his anger is not humour1 but resolute and deliberate1 walketh upon good grounds1 because ,david in his prosperity missed not ,god4 ,when all things went according to his mind1 then he let ,god of where he will2 therefore1 the ,lord in mercy must hide his own heart with a frowning countenance1 and cover himself with a cloud1 that ,david may be troubled1 and so take hold on ,god1 ,psalm xxx4 #g1 #h4 ,since1 then1 this is ,god's purpose1 that you may come nearer to him1 and since he goeth away that you may pursue2 certainly he will never so run away as you may not find him out1 nor will he run farther nor he strengtheneth thee to pursue him2 thus1 ,psalm lxiii4 #h1 ,god was flying and ,david pursuing2 nay1 but the flyer giveth legs to the pursuer1 he upholdeth him1 as it were against himself3 so did the angel strengthen ,jacob to overcome himself4 ,now1 shall it not be pleasant to ,god1 that you lay hold on him as your own1 even when he seemeth to be clothed with vengeance1 seeing he changeth his outward countenance for this very end8 ,he seemeth to go1 that you may hold2 because when you think he stayeth1 you hold not2 as the child1 while the nurse is near1 will look about it1 and take hold of any thing2 but when she withdraweth1 the child cleaveth the faster to her4 ,but1 ,,ii4 ,we ought to stir up ourselves more now than any other time3 times of ,god's withdrawing calleth for extraordinary and doubled approaches4 ,so ,hos4 v4 #ae1 8,they will seek me early40 ,and therefore the ,lord's children in ,scripture have made great advantage of such dispensations4 ,the truth is1 as long as we are well dealt with1 security creepeth on1 and religion is but in a decaying condition4 ,duties are done through our sleep2 we are not as men awaking and knowing what we do1 and whither we go4 ,but when the ,lord beginneth to trouble us1 and hides his face1 then it is time to awake out of sleep1 before all be gone3 and there ought to be1 #a4 ,more diligence in duties and approaching to ,god1 because your case furnisheth more matter of supplication2 and as matter of supplication groweth1 prayer should grow4 ,if necessity grow1 and the cry be not according to necessity1 it is ominous4 ,and therefore ,david useth to make his cry go up according to his trouble4 ,in a prosperous condition1 though every thing might call a tender-hearted loving ,christian to some nearness to ,god2 yet ordinarily1 if necessity press not1 prayer languisheth and groweth formal4 ,sense of need putteth an edge on supplication1 whereas prosperity blunteth it4 ,the heart missing nothing1 cannot go above sublunary things2 but let it not have its will here1 and the need of heaven will be the greater4 ,now ,i say1 if you sit so many calls1 both from a command1 and from your own necessities1 you do so much the more sin4 ,affliction will make even a hypocrite seek him1 and pour out a prayer and visit him1 ,psalm lxxviii4 and ,isa4 xxvi4 ,and if you do not take advantage of all these pressures1 you must be so much the more guilty2 and therefore ,god1 as it were1 wondereth at their obstinacy1 8,they return not to him that smiteth them60 ,all this is come upon us1 yet have we not prayed4 ,and1 #b4 ,it is sent for that end1 that you may be more serious2 and therefore you ought so much the more to awake1 to lay hold on him4 ,this is the way the ,lord useth with his secure and wandering children1 ,psalm cxix4 #fg4 ,for the ,lord findeth us often gripping too strongly to a present world1 and taking it in our arms1 as if we were never to part with it4 ,men's souls cleave to outward accommodations2 therefore the ,lord useth to part us and our idol1 that we may take hold of him the faster4 ,it is union with himself that is our felicity1 and it is that which ,god most endeavoureth4 ,when he removeth beloved jewels1 it is because they were a stumbling-block1 and divorced the soul from ,god3 when he seemeth to withdraw himself his going proclaimeth so much1 oh6 follow1 or perish4 ,,iii4 ,it is a very dangerous thing when he withdraweth and you follow not1 when he is angry and you care not1 do not fly in to make peace with him4 ,certainly his anger must wax hotter1 and desertion will become a spiritual plague2 rods must be tempered with much bitterness4 ,what mixture of mercy can be in such a dispensation1 where the fruit of it is to harden8 ,but if the ,lord's hardest dealing wrought you to more nearness and communion with himself2 then certainly you have a fair advantage against the present trouble1 and you have your cup mixed4 ,you shall at length bless ,god for such dispensations2 they may be reckoned for good to you4 ,next1 there ought to be more exercise of faith1 and laying hold of the grounds of consolation in ,god in such a time4 #a4 ,for as difficulties grow1 faith should fortify itself against them so much the more4 ,the greater the storm be1 it should fly the more into the chambers4 ,faith in the time of a calm day getteth no trial2 faith bulketh much7#cbj7 because it hath not much to do4 ,but except there be some fresh and new supplies1 it cannot hold out in a temptation4 ,but it is a singular proof of a noble and divine faith1--that it can lay hold on him and keep him when he would go1--that can challenge kindness on a miskenning ,jesus17#cba7 --that can stand on the ground of the promises when there is not a foot-breadth of a dispensation to build on4 ,while all things go with you ye have no difficulty to maintain your faith2 nay1 but when the ,lord seemeth to look angry1 then awake and gather strength1 and take hold on his strength4 ,look what is in your condition or his dispensation1 what is good or ominous1 then take hold on the other hand on him1 and look what is in him to answer it1 and swallow it up4 ,ye ought to be well acquainted with the grounds of consolation that are in ,god1 in the worst case1 and then ye might lay hold on him though he seemed a consuming fire4 ,it is then a time that calleth most for securing your interest in him1 a time when there is no external advantage to beguile you1 a time when the only happiness is to be one with ,god4 ,therefore the man who1 in such calamities and judgments1 is not awakened to put his eternal estate out of question1 he is in a dangerous case4 ,for1 do not most part drive over their days1 and have no assurance of salvation1 they dare not say either pro or contra4 ,it may be1 and it may not be4 ,and this is the length that the most part come1--a negative peace2 no positive confidence2 no clear concluding1 on sure grounds1 an interest4 ,always ye are most called to this1 when ,god afflicteth the land or you3 if ye do not then make peace it is most dangerous4 #b4 ,the ,lord loveth faith in a difficulty best1--it is the singlest and the cleanliest1 it is that which most honoureth him1 and glorifieth his truth and faithfulness1 and sufficiency and mercy2 for then it is most purely elevated above creatures1 and pitcheth most on ,god2 and therefore bringeth men to this1 8,no help for my soul1 but thou art my portion40 ,and this commendeth ,god most when he is set alone4 ,prosperity bringeth him down among creatures1 and secure faith maketh little distinction2 but awakening faith grippeth strongly and singly1 putteth ,god alone4 ,secondly1 ,oftentimes1 when ,god is departing1 none stirreth up himself to lay hold on him4 ,although there may be praying and doing of many duties1 yet there is nothing beyond ordinary4 ,the varieties and accessions of new grounds of supplications doth neither make greater frequency nor more fervency4 ,this our experience may clear unto us both in duties and faith4 ,i4 ,there is very little diligence in seeking of ,god in the way and means appointed1 even when ,god seemeth to bid farewell to the land1 and go away4 ,nobody cometh in as an intercessor4 ,men keep on their old way of praying1 and never add to it1 come what like4 ,who is it that riseth above his ordinary1 as the tide of ,god's dispensation is8 ,there ought to be such an impression made by the changes of ,god's countenance as might be read on the duties of his people4 ,there should be such a distance between your ordinary and such times as between a sleeping man and a waking man1 that whatever your attainment of access to ,god be1 ye might stir up and go beyond it according as matters call4 ,will ,god count your public fasts a performance of this duty8 ,alas1 we fast sleeping1 and none stirreth up himself to these things6 ,is there any difference betwixt your solemn humiliation and another ,sabbath8 ,and is there any difference between a ,sabbath and a week-day1 save the external duty8 ,is not this palpably our case8 ,is there any wakening among us8 ,no1 security is both the universal disease and complaint2 and it is become an incurable disease since it became a complaint4 ,doth any of you pray more in private than he used8 ,or what edge is on your prayers8 ,alas6 the ,lord will get good leave to go from us2 it feareth me that we would give ,christ a testimonial to go over seas4 ,hold him1 hold him6 ,nay1 the multitude would be gladly quit of him1--they cannot abide his yoke1 his work is a burden1 his word is a torment1 his discipline is bands and cords2 and what heart can ye then have to keep ,christ8 ,what violence can ye offer to him to hold him still8 ,all your entreaties may be fair compliments1 but they would never rend his garment4 ,,ii4 ,there is no up-stirring to faith among us1 and laying hold on ,jesus ,christ1 albeit all his dispensations warn us that it is now high time4 ,there are not many who are about this point1 effectually to stir up their faith or to secure their interest4 ,think ye that conjectures will carry you through difficulties8 ,the multitude think they believe much1 but any temptation proveth their mistake4 ,the most part of ,scotland would deny ,god and his ,son ,jesus ,christ1 if they were put to it4 ,always it is a time ye would not lie out from your stronghold1--faith only uniteth you to ,christ1 and if ye would be kept in any trial1 stir up faith4 ,thirdly1 ,prayer and faith1 diligence and laying hold on ,god1 must go together and help one another4 ,not calling on his name1 and not laying hold on him go together1 and have influence one upon another4 ,i4 ,faith hath influence on prayer4 ,laying hold on ,god in ,christ will make right calling on his name1 it learneth men how to call ,god1 to call him ,abba1 ,father4 ,faith useth to vent itself in prayer4 ,i say1 much consideration of ,god1 and claiming into him1 and to the grounds of confidence in him1 must both make prayer acceptable1 and carry the stamp and impression of ,god's name1 or ,christ's name1 on it1 and also make much prayer3 for when a soul hath pitched on ,god as its only felicity1 and thus made choice of him1 it findeth in him all sufficiency1 all things for all things4 ,there is no necessity1 but it findeth a supply in his fulness for it2 and therefore it applieth a man to the fountain1 to draw out of the wells of salvation4 ,there is nothing can be so sweet and refreshing as for such a soul to pour out itself every day in him1 to talk with him face to face4 ,faith engageth the heart to come to ,god with all things2 whereas many difficulties would have been1 and the secure or unsettled heart would have gone as many different ways to help them4 ,faith layeth hold on ,god1 knoweth but one1 and bringeth all here2 and therefore access to ,god is a fruit of it1 access unto the grace wherein we stand by faith4 ,and again1 how can prayer be acceptable as long as faith doth not principle it8 ,it is but like a beast's groaning under a burden4 ,laying hold on ,god himself makes a man's duties acceptable1 because he speaks and asks2 believing that he shall receive1 he trusteth ,god and doth not tempt him4 ,where lively faith is not entertained there cannot be much affection which is the oil of the wheels4 ,there may be in some bitterness of spirit much vehemency2 but that is not a pure flame of divine love that burneth upward to him2 and it is soon extinguished1 and lasteth no longer nor present sense1 and then the soul groweth harder1 as iron that had been in the fire4 ,,ii4 ,when there is not much prayer and calling1 faith cannot lie strong and violent2 for prayer is even the exercise of faith1 if you wear out of that1 faith rusteth4 ,there may be much quietness with little prayer1 but there cannot be much1 and strong and lively faith1 for where it getteth not continual employment it fags4 ,and indeed prayer is a special point of holding ,god fast1 and keeping him1 therefore join these1 if ye would thrive in anyone of them4 ,your unbelieving complaints are not prayers and calling on his name1 because they are not mixed with faith4 ,as the apostle said of the word1 so may it be said of prayer1--your prayers are not profitable1 are not heard1 because not mixed with faith4 ,ye use to doubt1 that ye may be fervent1 to question your interest1 that ye may stir up your spirits to prayer4 ,but alas6 what a simple gross mistake is that8 ,poor soul1 though thou get more liberty1 shall it be counted access to ,god8 ,though you have more grief1 and your bitterness doth indite more eloquence1 shall ,god be moved with it8 ,know ye not that you should ask without wavering1 and lift up pure hands without wrath and doubting8 ,and yet both are there4 ,fourthly1 ,the duty we are called to in such a time when ,god is angry1 is to lay hold on him4 ,we would speak a word more of it4 ,we ought to hold a departing ,lord1 by wrestling with him in supplication1 not to let him depart till he bless1 ,hos4 xii4 #c1 #d4 ,the application of ,jacob's victory over the angel is thus1 8,turn ye to the ,lord1 and wait on him10 c4 ,how had ,jacob power over the angel8 ,by supplication and weeping1 so that prayer is a victory over ,god1 even the ,lord ,god of hosts4 ,we ought1 as it were1 to strive against outward dispensation1 when it saith1 ,he is gone1 when our condition saith1 ,he is gone1 or going1 we ought to wrestle with it4 ,no submission to such a departing1 ,i mean1 no submission that sitteth down with it1 and is not careful how it be4 ,now this time calleth you to such an exercise4 ,the ,lord seemeth to be angry with us4 ,there is a strong cloud over the land1 and like to pour down upon us--the ,lord is drawing a sword again1 and beginning now to lay on4 ,many threatenings would not put us to supplication4 ,now1 what will the laying on of the rod do8 ,if the former days be returning wherein ye saw much sorrow1 is it not then high time for the ,lord's remembrancers1 and for the ,lord's children to wrestle with ,god8 ,as ,esau was coming on ,jacob1 so hath ,god armed men1 and such desperate men1 as he hath made a rod to us before4 ,if we be twice beaten with it1 it is very just1 for before we did not seek in to him who smote us47#cbb7 ,you would know this1 that the ,lord is but seeking employment1 and if ye would deal with him1 ye may make advantage of the present and future calamities4 ,and look to this laying hold on him1 this is the chief thing ye should now heed4 ,it is ,god himself that should be your principal object4 ,praying should be a laying hold on ,god1 it should meet with himself4 ,for the most part in the time of prosperity1 we cannot meet with ,god singly1 we have so much to do with creatures1 we keep trysts so punctually with them1 so that we cannot keep with ,god4 ,we have so many things in our affections and thoughts1 that ,god cannot get place1 he cannot get us at leisure for the throng of our business1 we lose ,god by catching at shadows4 ,well then1 we are called in such a time of difficulty to come in to ,god himself1 to draw by the vail of ordinances1 that we may have communion with ,god himself4 ,and this is right praying1 when the soul getteth such immediate access to ,god1 as it were1 to handle him1 and see him1 and taste him1 to exercise its senses on him4 ,ordinances have been of a long time a covering of his face1 and he useth not now to unvail himself in the sanctuary1 and let us see his glory ,god is departed from preaching and praying1 and the solemn meeting1 so that we meet not with ,god1--we lay hold on a shadow of an outward ordinance1 but not on ,god himself4 ,therefore1 ,christians1 make advantage of this time4 ,you may be brought to want ordinances1 then lay hold on himself who is the substance and marrow of them4 ,you may be denuded of outward comforts and accommodation here1 then lay hold on himself in much prayer4 ,if affliction would blow away the cloud on his face1 or would scatter our idols from us1 and make us single alone with ,god1 as ,jacob was1 it were well sent4 ,,ii4 ,your exercise should be to take hold on ,god by faith4 #a4 ,ye would make peace with ,god1 be much in direct acts of apprehending ,god himself in ,jesus ,christ4 ,and this is according as ye take up yourselves with your own misery and necessity4 ,do but travel continually between your own misery and something answerable in ,god4 ,the first thing we would have you do1 now when ,god frowns upon us1 is to find out your own lost condition1 and how great strangers you have been to him1 even when ye have approached in many ordinances1 and find a necessity of making peace with ,god and atonement4 ,now from this day hold on ,christ1 as the hope set before you4 ,look upon that in him which will answer all your necessities1 and be suitable to them4 ,it is not matters of outward lot that should go nearest your heart4 ,let the world go where it will1 that which concerneth you most in such a time1 is the securing of your soul1 for if you lose it1 what gain you8 what keep you8 ,your houses1 and lands1 and lives may be in hazard1 nay1 but one thing is more worth than all these1 and in more hazard4 ,begin at spiritual things1 and ask how matters stand between ,god and thee4 #b4 ,not only would ye be much in immediate application unto ,jesus ,christ1 but ye would so take hold of him1 as ye may be sure ye have him4 ,make peace1 and know that ye have made it1 and then shall ye be kept in perfect peace4 ,you would never rest until you can on solid grounds answer the question4 ,and this duty is called for from you at such a time1 for 8the just shall live by faith10 in a troublesome time1 ,hab4 ii4 #d4 ,and as ye ought to keep and hold fast confidence and not cast it away in such a time1 so should ye all seek after it4 ,do not only rest in this1--,i know not but ,i may belong to ,christ1 ,i dare not say against it4 ,o no1 ,christians1 you should have positive clear grounds of assurance 8,i am his1 and he is mine10 8,i know that my ,redeemer liveth10 8,god is my portion40 ,and if ye conclude this solidly1 ,i defy all the world to shake and trouble your peace this is perfect peace1 8peace1 peace10 double peace4 ,how can ye choose but be shaken at every blast of temptation1 when you are not thus solidly grounded1 when you hold not at your anchor8 ,and1 #c4 ,having thus laid hold on ,christ as your own1 lay hold on all in him as yours1 and for your use4 ,whatever difficulty the present time or your own condition afford1 search but as much in ,god as may counterbalance it4 ,answer all objections1 from his mercy1 goodness1 power1 wisdom1 unchangeableness1 and this shall be more nor the trouble4 ,god himself laid hold upon1 and made ours1 is more nor removing a temporal calamity4 ,it is an eternal weight1 to weigh down all crosses and disappointments4 ,for what can present things be8 ,is there not in the favour of his countenance that which may drown them in oblivion8 ,are ye like to sink here8 ,is not ,god a sure anchor to hold by8 ,and if ye do not this1 your trouble is nothing in respect of the danger of your soul4 ,secure and loose lying out of ,god1 not putting this matter to a full point1 is worse nor all your outward fading4 ,therefore1 we exhort you in the ,lord's name1 to fly into this name of the ,lord1 as a strong tower to run to and be safe4 ,when the ,lord seemeth now to be angry with us1 run not away from him1 though he should yet clothe himself with vengeance as a garment4 ,but1 first1 ,o ye poor people1 who have never asked this question1 whether have ,i any interest in ,jesus8 ask it now1 and resolve it in time4 ,if trouble come on1 if scattering and desolation come on1 and our land fade as a leaf1 certainly the ,lord's anger will drive you away1 ,what will ye do in the time of his indignation8 ,all of you1 put this to the trial1--how matters stand between ,god and you4 ,and1 secondly1 ,if ye find all wrong1 do not sink in discouragement1 all may be amended1 while it is seen wrong in time4 ,nay1 ,god taketh away outward accommodation1 to make you more serious in this4 ,and it is the very voice of rods1--every one fly into your hold1 every one make peace with me4 ,you may take hold1 and do it feckfully47#cbc7 ,thirdly1 ,you who have fled to ,jesus1 take more hold of him1 you are called also to renew your faith1 and begin again4 ,make peace with ,god1 let your confidence be kept fast1 and thus shall ye be immoveable1 because he changeth not4 ,god will not go from you if ye believe--hold him by faith4 ,christ could not do great things in ,galilee because of their unbelief1 and so he departed from them4 ,as unbelief maketh an evil heart to depart from the ,god of all life and consolation1 so doth it make ,god depart from us4 ,but faith casteth a knot upon him 7to speak with reverence71 it fasteneth him by his own word and promise1 and he cannot go by it4 ,it is a violent hand laid on ,god4 8,i will not let thee go till thou bless me40 ,fourthly1 ,faith and prayer1 or holding of ,god1 by believing in him1 and much employing him needeth much stirring up unto1 and awaking4 8,that stirreth up himself to take hold on thee40 ,security is the moth of both these1 and eateth out the life of faith and supplication2 it maketh prayer so coldrife that it cannot prevail1 and faith so weak that it cannot use violence4 ,i4 ,security apprehendeth no evil1 no need4 ,a secure condition is a dream that one is eating and yet his soul is empty4 ,look how the people of ,laish were quiet and secure1 apprehending no evil2 destruction cometh then on as an armed man4 ,always it is much necessity that administers fuel to a man's faith and supplication4 ,david says1 7,psal4 xxx4 #g17 8,i said in my prosperity1 ,i shall not be moved40 ,nay1 but many say in adversity1 and cry ,peace1 peace1 where no peace is4 ,security pleadeth innocency1 and then believeth immunity4 8,i am innocent1 therefore shall his anger turn away10 ,jer4 ii4 #ca4 ,security applieth not sin1 and so refuseth the curse of sin and wages of it4 ,and thus is a man in his own eyes a lord1 and then he will come no more to ,god1 ,jer4 ii4 #ca4 ,it is almost impossible to awake men1 by general judgments1 to apprehend personal danger1 and men never stir out of their nest till it be on fire4 ,we can behold1 or hear of our neighbours1 spoiling and violence done to them1 but till the voice of a cry be heard in our own streets and fields1 nobody will take the judgment to themselves4 ,it is well said1 that which is spoken to all1 is spoken to none1 so what is done to all in general1 is done to none4 ,the voice of a general rod speaketh not particularly1 and maketh not men apprehensive of sad things1 and thus men are not pressed unto prayer--are not put out of themselves1 it is only necessity that saps the roots of it1 and makes it green4 ,,ii4 ,security is lazy and not active1 putteth not forth its hand to work1 and so dieth a beggar1 for only the hand of the diligent maketh rich4 ,laying hold on ,god is a duty that requireth much spirit in it2 men do not grip things well in their slumbering4 ,there is no duty that needeth so spiritual and lively principles4 ,if a man do not put on such a piece of resolution and edge upon him1 he cannot come to the wrestling of prayer and violence of faith4 ,although the exercise and acting of grace dependeth more upon the ,spirit of ,god's present influence1 than upon the soul of man1 yet this is the way the ,lord communicateth his influence1 by stirring up and exciting the creature to its duty1 as if it could do it alone4 ,grace is one thing1 and the stirring up of it is another thing4 ,for when we lie by and sleep over our time1 and go not about the matter so seriously as it were life and death1 it is but a weak hold we can take of ,god4 ,according to the measure of a man's apprehending necessity1 and according to the measure of his seriousness in these things1 so will the hand of faith grip1 and lay hold with more or less violence4 ,as a man drowning will be put from sleeping1 and when one is in extreme hazard all his strength will unite together in one to do that which at any ordinary time it could not do1 so ought it to be here4 ,a ,christian assaulted with many temptations should unite his strength1 and try the yondmost47#cbd7 ,o but your whole spirits would run together1 to the saving of yourselves1 if ye were very apprehensive of necessity6 ,the exercise of faith is a dead grip1 that cannot part with what it grippeth4 ,therefore1 #a4 ,we must say to you1 it is not so easy a thing as you believe1 to lay hold on ,god1--there must be stirring up to it4 ,and when the ,lord speaketh of our stirring ourselves1 certainly he meaneth this likewise1 that he must stir us1 ere we stir ourselves4 #b4 ,above all1 be afraid of a secure condition3 it is the enemy of communion with ,god and spiritual life4 ,therefore1 look about you1 and apprehend more your necessity1 and then give no rest and quietness to yourself1 till you have employed and engaged him1 be as men flying to lay hold on the refuge set before you4 #c4 ,it must be a time of little access to ,god1 and little faith1 when we are all secure1 and nobody goeth about religion as their work and business4 ,we allow ourselves in it1 therefore1 we do exhort yon1 first1 ,to purpose this as your end to aim at1 and purpose by ,god's grace to take more hold of ,god4 ,there is little minding of duty1 and that maketh little doing of it4 ,once engage your hearts to a love and desire of more of this1 come to a point of resolution1 ,i must know him more1 and trust more in him1 be more acquaint with him4 ,and1 secondly1 ,put yourselves in the way of duty4 ,it is ,god that only can stir you up1 or apply your hearts to the using of violence to ,god1 but ye would be found in the outward means much1 and in these ways ,god will meet with you1 if you wait on him in them4 8,for thou hast hid thy face from us40 ,here is the greatest plague1 a spiritual plague4 ,the last verse was but the beginning of sorrows1 8,we all do fade10 c4 ,but lo1 here the accomplishment of misery1 ,god hiding his face1 and consuming them in the hand of their sins4 ,first1 ,the ,lord's hiding of his face1 and giving up a people to melt away in their sins1 punishing with judicial blindness and security1 is the worst judgment1 it filleth the cup full4 ,this complaint goeth on still worse1 and certainly it is worse nor their fading as a leaf and exile out of their land4 ,it is not without reason1 that great troubles and afflictions are so expressed1 8,thou didst hide thy face10 as ,david said1 8,thou didst hide thy face1 and ,i was troubled10 importing as much1 as it is not trouble that doth trouble1 but ,god's hiding of his face that maketh trouble4 ,it is in so far trouble1 as it is a sign of his displeasure1 and as the frowns of his countenance are upon it1 therefore1 the saints1 aggravating their affliction1 say1 8,thou hidest thy face40 ,you know the face is the place wherein either kindness or unkindness appeareth4 ,the ,lord's countenance1 on face1 is a refreshful sweet manifestation of himself to a soul1 it is the ,lord using familiarity with a spirit1 and this made ,david more glad than corn and wine4 ,now1 the hiding of the face1 the withdrawing of his countenance1 is1 when the ,lord in his dispensation and dealing doth withhold the manifestation of himself1 either in life or consolation1 when he covereth himself with clouds round about1 that neither can a soul see into the backside of it--into his own warm heart1 nor can the sun beams shine through to quicken and refresh the soul4 ,the ,lord draweth over his face a vail of a crossing dispensation1 or such like4 ,there is a desertion of the soul in the point of life and spiritual action1 and there is a desertion in regard of consolation4 ,the varieties of the ,lord's desertions run upon these two4 ,as a ,christian's life is action or consolation1 and the ,lord's influence is either quickening or comforting1 so his withdrawing is either a prejudice to the one or the other4 ,sometimes he goeth 8mourning all the day10 nay1 but he is 8sick of love10 sometimes he is a bottle dried in the smoke1 and his moisture dried up4 ,the ,christian's consolation may be subtracted1 and his life abide1 but he cannot have spiritual consolation1 if he be not lively4 ,this life is more substantial1--comfort is more refreshful1--life is more solid1--comfort sweet1 that is true growing solid meat1 this but sauce to eat it with4 ,the hiding here meant is certainly a spiritual punishment4 ,the ,lord denying unto this people grace to understand the voice of the rod1--he appearing as a party against them1--leaving them to their own carnal and lazy temper1 and thus they lay still under ,god's displeasure4 ,now1 there is nothing like this4 ,i4 ,because it is a spiritual punishment1 and estates are not to be valued and laid in the balance with the soul4 ,albeit men are become so brutish as to abase their souls1 and prostitute them to any thing1 yet all a man hath is not considerable to it4 ,,ii4 ,it is a more excellent thing that is removed by it1--8,in his favour is life10--all felicity and happiness is in ,god's countenance4 ,if a man have not this1 what hath he else8 ,losses are according as the thing is4 ,nay1 but here is more1--8,my ,lord is taken from me1 my ,god hath forgotten me40 ,and indeed1 if man's true happiness be in communion with ,god1 certainly1 any interruption coming in must be sad1 and make a man more miserable than the world knoweth4 ,there is a greater emphasis in that word1 8,thou hast hid thy face10 than if he had said1 all the world hideth their face and maketh a scorn of us4 ,therefore1 first1 ,know what is the worst thing of the times4 ,many of you think sword and pestilence1 and the burdens of the time1 the worst things1 and if you were now to complain1 the saddest complaint would be1--affliction is laid on our loins4 ,but know this1 if your cities were desolate1 if your land were made a wilderness1 and we captives in another land1 there is yet a worse thing than all these1 and think you not this strange8 ,nay1 ,i say1 there is something worse already in us1 that we know not of1 and it is this--8,make the hearts of this people hard40 ,a spirit of slumber and deadness from the ,lord upon the land1 there are multitudes he will never show his face unto1 it is still vailed from them1 and they know him not4 ,ye that think all were well if ye had peace and prosperity1 and know no hiding of ,god's countenance--no anger but when he striketh2 certainly you know not what his countenance is by all these things men neither know love nor hatred4 #b4 ,whatever calamity come upon you outwardly1 deprecate most spiritual plagues and ,god's deserting4 ,if you have ,god's countenance1 it may make you glad in much sadness4 ,you would be most careful lest any partition-wall came in lest his countenance change on you1 if you grieve his ,spirit and break his heart4 ,seek to have his face to shine1 and this shall be a sun with healing under his wings4 ,o but ,christ's countenance is comely1 when it is seen without clouds6 but often it is overclouded with much provocation4 ,secondly1 ,the ,lord's hiding of his face hath influence on the temper of spirits and disposition in duties4 ,the truth is in general1 8,in him we live1 and move1 and have our being10 and more especially1 in many things that are spiritual1 we are of our selves able to do nothing4 ,the creature's holiness1 and especially our life1 is but as the rays that the ,sun of righteousness sendeth forth round about him1 and if any thing come between it evanisheth4 ,as the marygold that openeth its leaves when the sun riseth1 and closeth when it goeth down again1 so exactly doth our spiritual constitution follow the motions of his countenance1 and depend wholly on them4 8,thou hidest thy face1 and they are troubled10 ,psal4 xxx #g4 ,the ,lord needeth no more but discountenance us1 and we are gone4 ,always1 ,i4 ,be more dependent creatures4 ,we use to act as from habits within1 without any subordination to the ,lord's grace without us1 but we find that our sufficiency is not of ourself4 ,how often doth your spiritual condition change on you in an hour8 ,you cannot command one thought of ,god1 or act from any habit of grace1 even then when you can bring forth other gifts in exercise4 ,ye find that grace findeth more difficulties1 more interruptions1--therefore learn to attend the changes and motions of his countenance4 ,,ii4 ,when you find your heart dead1 and you concluded under an impossibility of taking hold of ,god in a lively manner1 then1 ,i pray you1 look unto the ,lord's suspending of his influence1 and let your whole endeavours be at the throne of grace to help it4 ,it will not be your own provoking of yourself to your duty1 but you must put yourself upon ,god1 that he may cause his face to shine4 ,,iii4 ,though the ,lord's hiding his face be often a cause of our deadness1 and his desertion maketh all to wither1 yet we have often a culpable hand in it1 and he hides his face being provoked so to do4 ,one thing we may mention1 grieving of the ,holy ,ghost whereby we are sealed1 quenching the motions of the ,spirit1 maketh the ,spirit cover his face with a vail and hide it4 ,there is here ordinarily a reciprocal or mutual influence4 ,our grieving him makes him withdraw his countenance1 and his withdrawing his countenance maketh us to wither and grow barren4 ,,iv4 ,the most sure and infallible token of the ,lord's hiding his face1 is security1 and a spirit of deadness and laziness1 when folk go about duties dreaming1 and do all as it were through their sleep4 ,therefore we may conclude sad things on this land1 that the ,lord hideth his face from us4 ,and therefore arise1 and do not settle and quiet yourself in such a condition4 ,the ,lord is angry1 needeth any more be said8 ,no more needeth to kind children1 but the rod must follow this to make anger sensible4 ,,an ,,useful ,,case ,,of ,,conscience ,learnedly ,and ,accurately ,discussed ,and ,resolved1 ,concerning ,associations ,and ,confederacies ,with ,idolaters1 ,infidels1 ,heretics1 ,malignants1 ,or ,any ,other ,known ,enemies ,of ,truth ,and ,godliness4 ,section ,i4 ,that ,there ,is ,a ,malignant ,party ,still ,in ,the ,kingdom4 ,in the entry to this business1 the importunity of not a few makes it needful to speak somewhat to a question which unto this time hath been unquestioned1 as beyond all exception1 that is1 whether there be yet in ,scotland a malignant party8 ,or1 whether there be at this time any party who may and ought1 in reason and ,christian prudence1 to be reputed and looked upon as malignants and disaffected to the covenanted cause of ,god8 ,it seems the more needful to speak somewhat of this1 #a4 ,because some ministers are become slack and silent in this point1 as if now there were no need of watchfulness and warning against any such party1 #b4 ,because the expressions of many of the people of the land run that way1 that there are now no malignants in ,scotland1 and that it is but a few factious ministers that will still keep up these names1 that they may more easily1 with others of their own stamp1 weaken and divide the kingdom1 for carrying on of their own ends1 #c4 ,because the inclinations and resolutions of the public judicatories1 in reference to most of the party who carried that name1 do clearly import that they do think they are no more to be looked upon as malignants1 as appears from several of their papers1 especially the letter written for satisfaction to the presbytery of ,stirling4 ,and therefore this must be laid down as the foundation of what follows4 ,that there is still in the land1 not only a few persons1 but a party considerable for number1 power1 and policy1 who are malignant and disaffected to the covenant and cause of ,god4 ,we would join heartily in the desire of many1 that these and other such like odious names of different parties and factions were taken away1 but we cannot join in the reasons of this desire which are ordinarily given4 ,we wish the name malignant were obsolete and antiquate1 if so be the thing itself1 which is such a root of bitterness1 were extirpated out of the church4 ,yea1 though the thing itself remained1 if men would hate it for itself1 and account it more odious and hateful than the name imports1 we would be glad it were no more heard of1 because we find this prejudice1 by all such appropriated names1 that people generally look upon that which goes under that name as the only sin1 and as if there were not that root of bitterness1 in all which it grows out of1 in any1 and so conceive themselves good ,christians if they fall not under that hateful appellation of malignants4 ,but seeing this bitter fruit of enmity1 against godliness and the godly1 comes to more ripeness and maturity in many of this generation than in others1 who yet are unconverted1 and seeing it hath been the custom of the church of ,god in all generations1 to discriminate many more ungodly and known haters of godliness and his people from the common sort of natural people1 and to comprehend them under these names of wicked1 of malignant1 of enemies as may appear in the ,old ,testament1 especially in the ,psalms1 and that more especially in our days1 that name hath been appropriated to such who have declared themselves1 in their words or actions1 to be haters of godliness and the power thereof1 and his people1 or have arisen to the height of actual opposition against these1 we cannot be blamed for using such a name still1 for distinction's sake4 ,we proceed to some reasons4 ,i4 ,the constant and continued proceedings of the ,general ,assembly and their commissioners for many years past unto this day4 ,there is not almost any of their warnings1 declarations1 or remonstrances1 which doth not assert this1 and warn against it1 and that not only before the king's homecoming and taking of the covenant1 but also since that time1 as is evident by the ,declaration emitted by the commission in ,july last17#cbe7 the ,declaration of the ,assembly itself1 a little after17#cbf7 by the ,declaration emitted at ,stirling since the defeat at ,dunbar17#cbg7 the ,causes of the ,fast upon that defeat17#cbh7 the ,remonstrance to the king at ,perth after his escape1 together with the ,remonstrance given in by them to the parliament17#cbi7 all which do clearly hold forth this truth4 ,,ii4 ,take ,christ's rule1 8,by their fruits ye shall know them40 ,there is a great party in the land that adhere to malignant principles1 bring forth malignant fruits1 and tread malignant paths1 as may appear in these instances4 #a4 ,a great many of these who have been formerly engaged in such courses1 and under church censures1 did lately conjoin together and rise in arms1 and drew away the king7#ccj7 from the public councils of the kingdom1 and refused to lay down arms till they got conditions agreeable to their mind2 which course of theirs was justly declared by the commission to carry upon it the stamp of malignancy in an eminent way4 #b4 ,the seeking to promote and establish an arbitrary power in the person of the king1 as it hath been still the endeavour of the malignant party1 so it hath been always taken by the kirk of ,scotland as one of their characters2 and that there is a party now in ,scotland who still hold that principle1 and drive this design of arbitrary power1 is evident4 ,first1 because these same men1 who were lately in arms1 did not only take up arms upon the king's simple warrant1 and without the knowledge1 and contrary to the mind of the committee of estates2 but also received the act of indemnity17#cca7 and laid down arms1 in obedience to the king's majesty1 without so much as mentioning or acknowledging the committee of estates1 as is to be seen in a paper subscribed by them17#ccb7 and in the remonstrance of the commission of the ,general ,assembly1 dated at ,perth1 ,nov4 #bi1 #afej1 the words whereof are these3 8,your lordships should likewise consider1 whether it doth not encroach upon the present constitution of government of this kingdom1 and will not involve your lordships in the guilt of these men's sin1 if you shall accept of their laying down of arms1 merely upon the profession of obedience to the king's command1 without any expression of their respect and obedience to the committee of estates1 or any acknowledgment of their sin and offence1 which we hope you will look upon as a most unnatural and unseasonable rending of the kingdom1 in the time of this heavy oppression by a common enemy1 and exposing the kingdom to all misery and ruin407#ccc7 ,second1 ,it may be remembered that in the first model of the agreement which was made at ,breda17#ccd7 that clause which doth concern the determining of civil matters in the interval of parliament1 by such as are authorized by parliament for that effect1 and the king's majesty hearkening to their advice1 was wholly left out2 and any who are acquainted with expressions and inclinations of sundry great ones in the land1 are not ignorant of their dislike of a committee of estates1 and their desire to have the administration of matters1 in the interval of parliament1 wholly devolved upon the king's council4 ,and the same spirit that would draw business from the committee to a cabinet council1 would at last draw them from the parliament itself1 because that is also1 if not more1 crossing to private interests and designs than a committee of estates4 ,third instance4 ,there is a party in the land who as in their hearts they do envy1 and in their tongues do traduce men that have been steadfast and faithful in the covenant and cause of ,god1 so do they endeavour to the utmost of their power1 to bring them into disgrace and contempt1 and to get them removed from power and trust1 and1 upon the other side1 study with no less diligence to get places of power and trust1 in the army and elsewhere1 filled with such as either have been open enemies or secret underminers4 ,fourth instance4 ,are there not many who oppose the kingdom of ,jesus ,christ and work of reformation1 not only by holding up that old calumny of malignants1 concerning the seditious and factious humour of ministers1 and their stretching of themselves beyond their line1 and by mocking all faithful and free preaching of the word1 and by bearing down the power of godliness1 deriding and hating all the lovers and followers thereof1 by being impatient of the discipline and censures of the church1 but also looking upon the government of the church with an evil eye1 and strongly inclining some of them1 that church government be put in the hands of a few prelates1 most of them that it may be wholly devolved upon the civil government8 ,fifth instance4 ,there is still a party in the land that endeavour to have the state of the question altered1 and to have religion left out of the same1 that it being stated upon civil interest1 they may take to themselves a greater latitude in their way of carrying on business4 ,this was holden forth to be the design of the malignant party in the year #afdh1 as appears in the ,declaration of the ,commission that year in ,march1 and there was a necessary and seasonable warning given against it by the ,commission in their ,declaration1 of the date ,july #afej4 ,,iii4 ,besides those who are excommunicated1 there are yet in the land a considerable number of persons of chief note1 who do still lie under censures of the church1 some because of their accession to the late unlawful engagement1 others because of their accession to the late course of rebellion1 about the time of the king's escape from ,perth1 besides many others of less note4 ,,iv4 ,we suppose that it is most certain and unquestionable1 that there was lately a malignant party and faction in the land1 very numerous and powerful4 ,how many men of blood1 murderers of their brethren1 as unnatural and barbarous as the ,irish7#cce7 they once joined with1 against their country1--how many have watched all opportunities for troubling the peace of the kingdom1 and rejoiced in the day of its calamity8 ,how many were the oppressors of those who called on the ,lord's name in the time of the ,engagement87#ccf7 ,what multitudes of profane and ungodly mockers of all godliness1 and haters and persecutors of the godly1 swarming everywhere8 ,if this be truth1 as it is indeed1 we may say1 who hath heard such a thing8 ,who hath seen such a thing8 ,shall a nation be born at once8 ,and have they so soon learned to do well1 who have been so long accustomed to do evil8 ,when did this catholic conversion fall out1 and by what means8 ,hath the act of indemnity and pardon such influence1 to justify these men from all their butcheries and barbarous cruelties8 ,the adding of three thousand to the church in one day1 was miraculous in the days of miracles4 ,but behold1 a greater miracle than that in the days when miracles are ceased1 many thousands added to the church of the friends of the cause of ,god in one day1 and that not by preaching1 which is the power of ,god unto salvation1 not by spiritual weapons1 which are mighty through ,god1 but by the carnal weapon of an act of indemnity1 and the example of one man1 the king's conjunction in the cause1 which at the best hath not such evidence of reality as to convince any1 and change their mind4 ,sad experience1 and the constant testimony of the church of ,scotland proves1 that malignancy is a weed that hath deeper and stronger roots than to be plucked up so easily2 and that1 though there be some1 yet there be but few in the land who have been once engaged in that way1 that have really and indeed abandoned and come off the same4 ,the point shall more appear by taking off objections that are made to the contrary4 ,it is objected1 #a4 ,that these who were formerly esteemed malignants1 did oppose the work of ,god because they could not be persuaded in conscience1 that the covenant and cause were contrived and carried on in a warrantable way1 those who were most instrumental in it1 seeming to them not only to act without authority1 but against authority4 ,but so it is1 that the king hath now joined in the covenant and added his authority to it1 and therefore it needs not be feared that these men will any more oppose it1 nay it may be expected1 they will no less zealously promote the ends thereof than they did formerly oppose the same4 ,answer3 ,this argument supposeth some things that are false1 some things at best doubtful1 and some things dangerous4 ,i4 ,it supposeth two falsities3 #a4 ,that it was a ground and principle of conscience and respect to the king's authority that made these men to oppose the covenant and work of reformation4 ,if it was the conscience and conviction of the unwarrantableness of it for the want of authority1 that stirred them up to oppose the covenant and cause1 then why did they subscribe it and join in the defence of the same against the king8 #b4 ,it supposeth that the only ground1 why they did oppose and undermine the same1 was1 because the king was of a contrary mind1 and refused to join in the covenant1 and ratify the same by his authority1 which also is false1 for there were several other grounds and causes of so doing besides this4 ,we shall name a few1 leaving the rest to a further scrutiny 7#a47 ,the natural enmity that is in the hearts of all men against the ,lord and his anointed1 his work and his people1 and the power of godliness which doth effectually work in the children of disobedience4 7#b47 ,an enmity against the power of parliament and laws4 7#c47 ,an enmity against the union of the kingdoms4 7#d47 ,an enmity against the power of presbyteries1 and the discipline of the church1 to which are opposed1 a sinful desire of breaking the bonds and casting away the cords of the ,lord and his anointed1 a desire to establish an arbitrary power and unlimited monarchy1 a desire to establish a lordly prelatical power in the persons of a few1 or to have the government of the church wholly dependent on the civil power1 a desire to dissolve the union of the kingdoms1 that they may be thereby weakened and less able to resist malignant designs against religion and liberties1 a desire to live loosely without bands in regard of personal reformation4 ,,ii4 ,it supposeth something that is at best doubtful1 to wit1 that the king hath really joined unto the cause of ,god1 there being small evidences of it1 and many presumptions to the contrary1 especially1 #a4 ,his bringing home with him into the kingdom1 a number of eminent1 wicked and known malignants2 his countenancing of1 and familiar conversing with such in this nation since his coming17#ccg7 and correspondence with others of them abroad1 his deserting of the public councils of the kingdom1 to join to a party of bloody and wicked men1 raided in arms with his knowledge and by his warrant4 #b4 ,his not being convinced of any guilt in his father1 because of his opposition to the cause and covenant1 notwithstanding of all the blood of the ,lord's people shed by him in that opposition4 ,for verifying whereof1 we appeal to the knowledge of some noblemen and ministers1 who have occasion to know his mind and to be serious with him in this thing4 ,,iii4 ,it supposeth something that is of very dangerous consequence4 #a4 ,that these men's zeal to the cause or against it1 doth ebb and flow according to the king's being against it or for it4 ,since they follow the cause not for itself but for the king1 will they not desert it when the king forsakes it8 ,can they be accounted real friends of the cause who are known to favour it only1 ad nutum principis17#cch7--;as the comedian1 ait1 aio1 negat1 nego87#cci7 ,is it not all one to follow the cause for the king1 and for a man's own interest and advantage8 ,both are alike extrinsic and adventitious to the cause1 both are alike changeable4 ,eccebulus under ,constantius was a precise ,christian1 under ,julian a persecuting apostate2 and then again under the next ,christian emperor became a ,christian4 ,and it is like if he had outlived that emperor till a heathen succeeded1 he should have paganized the second time4 #b4 ,that very principle that is pretended to unite them to the cause is in itself most dangerous1 both to the privileges of parliament and liberties of the people1 and to our religion beside4 ,their principle of opposition was1 8,they conceived the way followed could not be warrantable without the king's consent and warrant1 that people might not vindicate their own just rights and liberties1 and their religion1 without the king's concurrence1 or against him40 ,now then1 the principle of their conjunction to the cause must be this1 because it is now clothed with authority which it had not before1 and which now makes it warrantable4 ,this principle therefore includes in the bosom of it1 the establishing of unlimited and absolute power in kings2 the unlawfulness of defensive wars against tyranny and oppression2 the king's negative voice1 and the dependent power of parliaments upon his pleasure2 all which are principles destructive of the cause and our liberties1 and the very characters7#cdj7 of our enemies from the beginning4 ,thus they have changed their way1 but not their principles1 and are now the more dangerous that they may not be looked upon as enemies1 but as friends4 ,seeing it is manifest1 that it is not the love of the cause that constrains them1 and they know it was not that principle that persuaded the king1 but mere necessity1 contrary to his own inclination1 may we not certainly expect1 that according to their principles they will labour to set at freedom the king1 whom they conceive imprisoned and captivated by the power of necessity within the limits and bounds of a regulated monarchy1 and to loose him from all these chains of involuntary treaties and agreements1 and rigid laws and parliaments1 that he may then act in freedom and honour according to his own inclination and theirs both8 ,and then farewell religion and liberties4 ,objection #b3 ,the most part of these who were formerly malignant1 have now repented of that sin1 and make profession of their resolution to adhere to the covenant and cause of ,god1 and to bestow their lives and estates in defence thereof4 ,therefore they are not now to be esteemed malignants4 ,answer3 ,we would wish from our hearts that we had no answer to this argument2 then should we yield the point in hand1 and yield it cheerfully1 that there is no malignant party now in ,scotland4 ,but1 alas6 that we have so much evidence convincing our consciences and persuading them to deny what is objected4 ,we acknowledge some have indeed repented1 and such we desire to embrace and receive with all tenderness and love1 as godly ,christians1 worthy to be intrusted4 ,but yet the most part of them do still bring forth the same malignant fruits4 ,their ungodly and wicked practices testify to their face that they have nothing to do to take his covenant in their mouth1 seeing they hate to be reformed4 ,the late rising in arms1 contrary to their solemn and particular engagements1 their bearing down and reproaching the godly1 and such as are of known integrity1 their studying to fill places of trust with men formerly enemies or underminers1 their continuing in their profane and loose walking1--all these are more convincing evidences of their retaining their old principles than any extorted confessions or professions1 for sinister respects and ends can be no probable signs of their repentance and change4 ,we desire these things to be remembered1 #a3 ,that the ,engagement7#cda7 was carried on1 not by open and professed enemies1 but such as had made public profession of their repentance1 and were thereupon admitted to trust4 #b4 ,that upon consideration of the hypocrisy and instability of these men appearing in that and other particulars1 the kirk and kingdom of ,scotland did take upon themselves strait bonds and engagements to exclude such from trust1 until such time as they had given real evidences of the reality of their repentance1 and of abandoning their former principles and ways1 of which the kirk was to judge impartially as in ,god's sight4 #c4 ,that it hath been confessed and preached by many godly ministers1 and was given in by sundry in the time of the search of the ,lord's controversy against the land1 in ,november last at ,perth1 and hath been bemoaned and regretted by many of the people who feared ,god1 that there is a great deal of sin and guilt lying on the kirk of ,scotland1 for the sudden receiving of scandalous persons1 especially malignants1 to the public profession of repentance before there was in them any real evidence of their forsaking their former principles and ways4 ,objection #c3 ,none are now to be esteemed malignants1 in reference to employment and trust1 but such as stand judicially declared by kirk and state to be so2 for certainly1 men are not to lie under the burden of so great a reproach1 upon the private whisperings and common reports of others1 otherwise1 honest men may be wronged1 and there shall be no end of confusion1 or terminating this controversy1 there being no certain rule to walk by in it4 ,answer3 ,we acknowledge that surmisings1 whisperings1 and reports of others are not sufficient1 but that a rule is needful4 ,all the question will be1 ,what is that rule8 ,and though the judicial debarring of judicatories be not all1 but it must be ruled by another rule1 yet are we willing to take it for so much2 for even that will prove there is yet a malignant party in ,scotland1 because many are standing under church censures albeit we are sorry there is so much precipitancy and haste in taking off the censures47#cdb7 ,those involved in the late rebellion are standing under a sentence of the commission17#cdc7 declaring them to be following their old malignant designs2 few of them are yet admitted to profession of repentance4 ,we desire it may be considered1 that the rule holden forth by the kirk of ,scotland #afdh1 for admitting of persons to trust is of larger extent than judicial sentence or censure2 to wit1 that they be such against whom there is no just cause of exception or jealousy4 #b4 ,albeit a judicial trial or censure be indeed necessary1 for inflicting punishment or censure upon men1 yet it is not necessary for avoiding association with them1 or debarring them from trust4 #c4 ,if none were to be accounted malignants1 but they who are judicially declared to be such1 what needed the kirk of ,scotland have frequently taken so much pains1 to give characters to know them by1 there being so clear and compendious a way beside8 ,hath there not been always in the land secret underminers as well as open enemies8 ,and hath not faithful men avoided the one as well as the other8 #d4 ,the ,general ,assembly1 #afdh1 declared the taking in of these who followed ,james ,graham7#cdd7 to be an association with malignants1 though most part of them were then released from church censures4 ,section ,,ii4 ,that ,the ,present ,public ,resolutions1 ,expressed ,in ,the ,commission's ,answer ,to ,the ,parliament's ,query1 ,and ,the ,act ,of ,the ,levy1 ,do ,not ,exclude ,that ,party4 ,in the next place1 upon supposal and proof1 that there is a malignant party and faction still in the land1 it is needful to examine1 whether the exceptions contained in the answer of the ,commission to the ,parliament's ,query17#cde7 and inserted into the ,act of ,levy17#cdf7 be so comprehensive as to include all that party4 ,the exceptions be four3 #a4 ,such as are excommunicated4 #b4 ,such as are forfaulted4 #c4 ,such as are notoriously profane or flagitious4 ,and1 #d4 ,such as have been from the beginning1 and continue still1 or at this time are1 obstinate enemies and opposers of the covenant and cause of ,god4 ,that these are not comprehensive of the whole malignant party in the land1 appears4 ,first1 ,the rules of the ,general ,assembly framed for the exclusion of all such as ought not to be employed in our armies1 are far more comprehensive4 ,the rule is for employing of such only as are of a ,christian and blameless conversation1 which is turned over by their commissioners into a negative1 all that are not notoriously profane or flagitious4 ,another is1 for intrusting only these who have been of known integrity and constant friends to the cause of ,god from the beginning1 which is also turned over into a negative1 all that have not been constant enemies4 ,all such1 by the ,answer1 are capable of some trust and employment4 ,the rules agreed upon by the assembly1 and ratified by act of parliament1 anno #afdi1 and renewed upon occasion of this invasion1 were that no officer nor soldier that followed ,james ,graham should be permitted in the army1 nor any officer that was in the ,engagement1 except such as1 upon real evidence of repentance1 were particularly recommended by the church1 nor any common soldier1 but upon sufficient testimony of his repentance4 ,now1 since it is proved that the most part of all such continue still malignants1 and retain their old principles1 and that the bulk and body of the people are called forth by the public resolution1 without such exceptions as were conceived before necessary1 for the exclusion of that party1 it follows clearly1 that the malignant party is not excepted in the present resolutions4 ,second4 ,few of these who were in the late rebellion1 and declared1 not many days since1 to be following a most malignant design and course1 are contained under these exceptions1 because very few of them are excommunicated or forfaulted1 and though more of them be indeed flagitious and profane1 yet very few of them will fall under the compass of the exception1 notoriously flagitious4 ,many wicked things will be said to concur to make up a profane man4 ,some acts will not serve2 a habit must be demonstrated1 and though that were showed1 yet there must be also a notoriety of it1 which imports a man to be famous for looseness and profanity1 and there are none almost1 if any in the land1 who have been professed enemies from the beginning1 and continue so to this day4 ,james ,graham was not such4 ,it is the matter of our sad complaint1 that whilst many are enemies1 they make profession and semblance of friendship4 ,third4 ,these exceptions do not comprehend any who are under censure for malignancy or profanity1 except such as are under the sentence of excommunication1 and that even such may not be excluded1 lest the rule be transgressed1 by admitting and employing excommunicated persons1 'tis withal resolved1 that these persons shall be relaxed from that sentence1 that so they may be immediately in the same capacity of employment with others1 whatever formerly hath been their opposition or defection4 ,some exceptions must be made1 for honesty and credit's sake4 ,but the nearest and readiest way is taken to make them ineffectual4 ,fourth4 ,these exceptions do not only not reach these who were upon the unlawful engagement and have not as yet given sufficient proof of their abandoning their malignant principles and courses1 but come not the length of comprehending these men of blood who followed ,james ,graham and in the most barbarous and cruel way1 shed the blood of their own brethren and ,god's people4 ,because the most part of these are not excommunicated nor forfaulted1 nor notoriously flagitious and profane1 nor such as have from the beginning been1 and still are enemies4 ,if any will say1 that such are comprehended under these exceptions1 why did the commission express the exceptions in such terms1 as to men's common apprehension do not include many1 especially seeing there are known rules1 particular and distinct1 without ambiguity1 and seeing there is such a propension in rulers to employ all without difference1 which would undoubtedly take advantage of any thing that seemed to look that way8 ,it is likewise manifest1 that the second part of the answer1 relating to the capacity of acting1 is loaded with the same inconvenience4 #a4 ,there is no positive determination of the qualifications of persons to be intrusted1 as in former times it was agreed on by the ,assembly and their ,commissioners1 but that is now referred to the discretion of the parliament1 together with such diminutive terms1 as give them great latitude to go upon4 ,before1 no trust was given to such persons4 ,now1 it is allowed they shall have some trust1 and how much is not determined1 nor what degree of it is prejudicial to the cause1 which it appears1 the parliament's proceedings in nomination of officers unquestioned by the ,commission1 is a good commentary to expound that they may have any trust1 except to be general officers4 #b4 ,our former established rule was1 that no persons should be intrusted1 but such as are of known integrity1 and have been constant friends of the cause4 ,but how far is this diminished8 ,they who are such1 only recommended to be especially taken notice of4 ,less could not be said by any4 ,more ought to have been said by the ,commission4 ,and though no such notice be taken of such by the parliament1 but on the contrary1 those who have been most faithful1 and suffered in the late defeat at ,hamilton17#cdg7 are used as enemies1 worse than malignants in former times1 yet there is no testimony given against such things4 ,quantum mutatus ab illo ctu qui quondam fuit67#cdh7 ,before we enter upon the chief question1 we offer these manifest and known truths to consideration3 7#a7 ,the occasion of contriving and subscribing first the national covenant1 and then the solemn league and covenant1 was1 the designs and practices of the popish1 prelatical and malignant party1 against religion and the work of reformation in these kingdoms4 7#b7 ,since the contriving and subscribing of the same1 it hath been the continual endeavour of that party sometimes by undermining and some times by open opposition to undo the same and to bear down all those that clave honestly thereto and faithfully prosecute all the ends thereof4 7#c7 ,that there hath been these many years past and still is1 such a party1 in all the three kingdoms1 considerable for number1 power1 and policy4 7#d7 ,that that party hath always prosecuted their design under a colour of zeal and respect to the king's authority and interest4 7#e7 ,that that party hath always been the authors and abettors of much bloodshed1 many miseries1 and sad calamities to these nations4 7#f7 ,that the people of ,god in these kingdoms have taken upon themselves a most solemn and sacred bond of an oath and covenant to discover them and bring them to condign punishment4 7#g7 ,that it hath been one of the predominant sins of ,scotland under the bond of the covenant to comply with them4 7#h7 ,that indignation and wrath from the ,lord hath been following that party and their designs these years past4 7#i7 ,that compliances with them hath always been cursed to us of ,god4 7#aj7 ,that few of that party do really abandon and forsake their corrupt principles and way and join cordially in the cause and covenant4 7#aa7 ,that many of them do1 after the profession of their repentance for their opposition to the cause and covenant of ,god1 relapse frequently into the same sin4 7#ab7 ,that sudden receiving of many of them to fellowship and trust1 and too great credulity in believing their professions hath often cost this land very dear4 7#ac7 ,that upon consideration of the deep treachery and hypocrisy of these men1 and the sad consequences following upon sudden receiving of them without evidence of a change1 after long and renewed experience1 this land renewed their obligations more strictly in the solemn engagement4 7#ad7 ,that there hath been a design driven these two years past to get that party again in power and trust4 7#ae7 ,that this design hath been testified against by the public resolutions of the judicatories unto this time4 7#af7 ,that as it hath been driven at very cunningly and actively1 by many instruments and arguments of several sorts1 so hath it gained ground piece and piece1 until at length many of them are brought into the court and to the army and judicatories in the country4 ,and now by the public resolutions they are generally to be employed and intrusted4 ,thus the design is accomplished4 ,but1 7#ag7 ,these men do not satisfy themselves with some degree of power1 but endeavour to engross the whole power of the kingdom into their own hands1 and study to bring into contempt1 and cull out these who have been and do continue constant in the cause of ,god4 7#ah7 ,that having power into their hands1 they must act according to their own principles and for establishing their own ends4 ,and lastly1 ,that these principles and ends are destructive to the covenant and work of reformation4 ,section ,,iii4 ,that ,the ,employing ,of1 ,and ,associating ,with ,the ,malignant ,party1 ,according ,as ,is ,contained ,in ,the ,public ,resolutions1 ,is ,sinful ,and ,unlawful4 ,if there be in the land a malignant party of power and policy1 and the exceptions contained in the ,act of ,levy do comprehend but few of that party1 then there need be no more difficulty to prove1 that the present public resolutions and proceedings do import an association and conjunction with a malignant party1 than to gather a conclusion from clear premises4 ,but that such a conjunction is in itself sinful and unlawful1 and besides1 a violation of our solemn oaths and engagements1 a backsliding from our principles and professions1 and a walking contrary to the whole tenor and current of our former resolutions and practices1 is now to be made manifest4 ,first3 ,we reason from that constant1 standing and perpetual rule1 which the ,lord gives concerning the modelling and carnage of the armies of his people in all their wars1 ,deut4 xxiii4 #i1 8,when the host goeth forth against their enemies1 then keep thee from every wicked thing40 ,and after1 8,if there be among you any man that is unclean1 by reason of uncleanness that chanceth him by night1 then shall he go abroad out of the camp1 he shall not come within the camp40 7,if for ceremonial uncleanness he was to be excluded1 much more for moral1 as our divines reason from the ,old ,testament in the point of excommunication1 and if for uncleanness not voluntary1 much more for voluntary wickedness74 ,the reason of all is given ver4 #ad3 8,for the ,lord thy ,god walketh in the midst of the camp1 to deliver thee1 and to give up thine enemies before thee4 ,therefore shall thy camp be holy1 that he see no unclean thing in thee1 and turn away from thee40 ,even as they would expert a blessing of the ,lord1 so ought they to keep their camp holy1 as he is holy4 ,he gives not such a strict rule for the competency of number1 as for the qualifications of the persons1 as being the principal thing4 ,therefore the present conjunction with so many ungodly and wicked men1 that have formerly declared themselves enemies to ,god and his people1 and to this day give no evidence to the contrary1 is sinful and unlawful4 ,second1 ,the ,lord hath frequently in scripture declared his dislike and hatred of such associations and conjunctions4 ,the scriptures cited in the ,general ,assembly's declaration in the year #afdh1 against the ,engagement17#cdi7 are sufficient proof of this4 ,we shall take the argument as it is formed by the commissioners of that assembly1 in their answer to the observations of the committee of estates upon the assembly's declaration1 p4 #g4 8,every engagement in war1 that is pretended to be for religion1 and hath in it a confederacy and association with wicked men1 enemies of true religion1 is sinful and unlawful4 ,but the present engagement in war1 as it is held forth in the public resolutions1 is pretended to be for religion1 and yet hath in it a confederacy and conjunction with wicked men1 and enemies of true religion40 ,ergo1 ,the second proposition is evident from the two first sections4 ,the first proposition is proved from those scriptures forementioned4 ,god forbade conjunctions and confederacies with the enemies of his cause and people1 not only the ,canaanites1 7,exod4 xxxiv4 #ab1 #ae1 ,deut4 vii4 #b47 and other heathens1 such was ,asa his covenant with ,benhadad1 7#b ,chron4 xvi4 to ver4 #aj17 ,ahaz his confederacy with the king of ,assyria1 7#b ,kings xvi4 #g1 #aj1 #b ,chron4 xxviii4 #af17 but also with wicked men of the seed of ,abraham1 as ,jehoshaphat's with ,ahab1 7#b ,chron4 xviii4 #c3 8,and ,ahab king of ,israel said unto ,jehoshaphat king of ,judah1 ,wilt thou go with me to ,ramoth ,gilead8 ,and he answered him1 ,i am as thou art1 and my people as thy people1 and we will be with thee in the war10 compared with chap4 xix4 #b4 8,and ,jehu the son of ,hanam the seer1 went out to meet him1 and said to king ,jehoshaphat1 ,shouldst thou help the ungodly1 and love them that hate the ,lord8 therefore is wrath upon thee from before the ,lord107 and with ,ahaziah1 7#b ,chron4 xx4 #ce3 8,and after this did ,jehoshaphat king of ,judah join himself with ,ahaziah king of ,israel1 who did very wickedly107 which being reproved for1 he would not again join with ,ahaziah1 #a ,kings xxii4 #di3 8,then said ,ahaziah the son of ,ahab unto ,jehoshaphat3 ,let my servants go with thy servants in the ships40 ,but ,jehoshaphat would not4 ,and then ,amaziah's association with #ajj1jjj of ,israel1 #b ,chron4 xxv4 #g1 #h1 #i1 #aj3 8,but there came a man of ,god to him1 saying1 ,o king1 let not the army of ,israel go with thee for the ,lord is not with ,israel to wit1 with all the children of ,ephraim4 ,but if thou wilt go1 do it1 be strong for the battle4 ,god shall make thee fall before the enemy1 for ,god hath power to help and to cast down4 ,and ,amaziah said to the man of ,god1 ,but what shall we do for the hundred talents which ,i have given to the army of ,israel8 ,and the man of ,god answered1 ,the ,lord is able to give thee much more than this4 ,then ,amaziah separated them1 to wit1 the army that was to come to him out of ,ephraim1 to go home again wherefore their anger was greatly kindled against ,judah1 and they returned home in great anger40 ,the sin and danger of such associations may further appear from ,isa4 viii4 #ab1 #ac3 8,say ye not1 ,a confederacy1 to all them to whom this people shall say1 ,a confederacy1 neither fear ye their fear1 nor be afraid4 ,sanctify the ,lord of hosts himself1 and let him be your fear1 and let him be your dread10 ,jer4 ii4 #ah 8,and now1--what hast thou to do in the way of ,assyria1 to drink the waters of the river80 ,psal4 cvi4 #ce4 8,but were mingled among the heathen1 and learned their works10 ,hosea v4 #ac4 8,when ,ephraim saw his sickness1 and ,judah saw his wound1 then went ,ephraim to the ,assyrian1 and sent to king ,jareb1 yet could he not heal you1 nor cure you of your wound10 and chap4 vii4 #h1 #aa4 8,ephraim1 he hath mixed himself among the people1 ,ephraim is a cake not turned1 ,ephraim also is like a silly dove without heart1 they call to ,egypt1 they go to ,assyria10 #b ,cor4 vi4 #ad1 #ae4 8,be ye not unequally yoked together with unbelievers1 for what fellowship hath righteousness with unrighteousness8 and what communion hath light with darkness8 ,and what concord hath ,christ with ,belial8 or what part hath he that believeth with an infidel80 ,and if we should esteem ,god's enemies our enemies1 and hate them with perfect hatred1 how can we then join with them as friends8 ,psal4 cxxxix4 #ba4 ,the committee of estates at that time endeavoured to elude the strength of these scriptures1 and vindicate their engagement from the falling within the compass of them4 ,but the commission of the ,assembly that year took the mask off their evasions4 ,would to ,god we had no other party to deal with now6 ,it was the evil and complaint of that time1 that church and state were divided4 ,but what an evil time are we now fallen into1 that the union of those in this point1 is the complaint of many of the godly8 ,the commission1 in their letter to ,stirling presbytery17#cej7 sets up the committee's answer in a new dress1 and holds it out for satisfaction to our consciences4 ,all that is answered may be reduced to three or four heads4 ,i4 ,there is made a great difference between an invasive and defensive war as if in the one1 choice of instruments ought to be sought1 but in the case of just and necessary defence1 all subjects may be employed47#cea7 ,to which we answer1 #a4 ,that the scriptures cited conclude most expressly against conjunctions of that kind in defensive wars4 ,such was ,asa's covenant1 such was ,ahaz his confederacy4 ,were not the reproofs of the prophets directed particularly against the people's seeking of help from ,egypt and ,assyria1 in the case of their own just and necessary defence8 ,jer4 ii4 #ah1 ,hosea v4 #ac1 and vii4 #h1 #aa1 ,isa4 viii4 #ab1 #ac1 #b ,chron4 xvi4 to ver4 #aj4 #b4 ,the law and rule given1 ,deut4 xxiii4 is general1 regulating all their wars whether defensive or offensive1 and it is strange that any should imagine such a difference where the law makes none1 nay1 when the ground of the law is moral and general1 equally respecting all wars4 ,is there any ground of conscience1 why wicked persons may not be kept in the camp when we invade others1 and yet these may be employed and intrusted when we defend ourselves8 ,if there be any reason to prefer the one to the other in this point1 we conceive defensive war should have the preference1 because when the ,lord brings upon us an unjust invasion1 he is ordinarily pursuing a controversy against us4 ,and therefore we ought to be most tender and circumspect1 that there be no unclean thing in the camp1 and put away every wicked thing from us1 even the appearance of evil1 lest we add oil to the flame of his indignation1 and he seeing such an unclean thing in us1 turn yet further from us1 except we say1 that we need not take care to have ,god in the camp with us1 when we are upon just and necessary defence1 seeing our cause is so good4 #c4 ,there is more hazard and danger to our religion and liberties in having a wicked malignant army at home among us1 than abroad in another nation4 ,while they are here1 they have the power of the sword1 and can command all1 but there might be some hope and endeavour for vindicating our own liberties and religion while they are abroad1 as it fell out in the time of the ,engagement4 ,,ii4 ,it is answered1 that there is a difference between this case and the ,engagement1 because there was then no necessity of choosing such instruments1 a competency of power might be had1 but now it is not so1 and therefore the scriptures mentioned do not militate against the present case4 ,answer #a4 ,the scriptures cited will obviate this4 ,what made ,israel and ,judah run to ,egypt and ,assyria for help1 but their weakness and necessity8 ,their wound was incurable1 and their bruise grievous1 as ,jeremiah often laments1 and particularly chap4 viii4 #bj-bb1 and x4 #ai1 c41 and yet this did not excuse them for going to ,egypt or ,assyria to heal their wound1 ,hosea v4 #ac1 and vii4 #h1 #aa4 ,the scripture holds out infidelity and distrust in ,god as the ground of such association1 7#b ,chron4 xvi4 #g-i1 ,isa4 viii4 #ab1 #ac17 which proceeds from the incompetency of means as the occasion of it4 #b4 ,suppose there was a necessity for the calling forth the body of the common people1 yet certainly there is no necessity of employing any such persons of whom the question is1 and putting them in places of trust4 ,there is none can deny but there are1 besides all secluded persons1 many that might fill the places of trust and power4 ,therefore the plea of necessity is but a pretence to cover some design1 that under its specious and plausible covering1 the power of the land may be engrossed into the hands of malignants1 and so by this means all power and trust may return1 as the rivers to the sea or fountain1 as they judge the king1 that so in his person there may be established an unlimited and arbitrary power4 #c4 ,necessity is a very plausible argument and strong plea to carnal reason for any thing1 but it cannot be a good ground1 in point of conscience1 for that which is sinful in itself4 ,now that this is sinful in itself appears1 from the word of ,god simply condemning such associations1 upon moral1 and so general and perpetual grounds4 ,now1 in such a case of necessity1 we are called either to trust in ,god1 in the use of competent means1 seeing in such cases we have so many promises1 or if all help be gone which ,god allows us to make use of1 we must wait on him till he brings salvation with his own arm4 ,but because the plea of necessity is the strongest that is made use of for the present public resolutions1 we must consider it a little more4 ,it is alleged1 that the best part of the land is under the feet of the enemy1 and so no help can be had from it1 and for other parts of the land which are yet free1 there is not much choice of persons1 and the testimony of faithful men in the state declares1 that when all that are called forth of these places are gathered1 it cannot amount to a power competent enough1 and therefore in such a question of the existence of second means1 the knowledge whereof immediately depends on sense and experience1 these who are not acquainted should give credit to the testimony of faithful witnesses1 and that a competency of power must be had1 according to the ordinary way of ,providence1 in relation to which we must act1 except we would tempt ,god by requiring of him wonders47#ceb7 ,answer4 ,suppose the enemy's army to consist of #bj1jjj or above1 are there not more fencible persons in the shires on the north side of ,forth8 ,believe it who please we cannot stop our own consciences1 and put out our own eyes4 ,let the rolls of several shires be looked to1 and it shall confute that testimony4 ,nay1 are there not more persons not formerly secluded1 in all those shires8 ,what meant the levy appointed immediately after ,dunbar8 ,was not #aj1jjj foot1 and #a1djj horse put upon these shires which are not under the power of the enemy1 and yet the rules of exclusion were not abandoned8 ,now all these1 or most part of them1 are yet in the country not levied4 ,money was taken instead of men1 the levies obstructed so that there was little addition to the strength of the forces that remained1 the forces diverted by the insurrection of the malignants in the north1 at the ,king's command or warrant1--all which hath such pregnant presumption of a design carried on to necessitate the kingdom to employ that party1 by the cunning politicians of the time1 by obstructing the levies1 raising the malignants1 and then pacifying them by an act of indemnity1 and at last openly and avowedly associating with them4 ,thus the design is accomplished which was long since on foot4 #b4 ,if satisfying courses had been studied by the public judicatories to carry on all the godly in the land with their resolutions1 there had accrued strength from the parts of the land be south ,forth1 which would have compensated all that competency of power that the conjunction of the malignants makes up and1 it may be1 would have been more blessed of ,god4 #c4 ,if there be no help required nor expected from those parts of the kingdom be south ,forth1 wherefore did the commission write to the presbyteries in those bounds that they might concur actively in their stations for the furtherance of the levies1 and choose ministers to go out with them8 ,,iii4 ,it is answered4 ,that the confederacies reproved were unlawful1 because they were either with heathens1 or with idolaters1 strangers1 and foreigners4 ,this is answered to the case of ,amaziah1 c41 and so it seems not to make against the present case1 the employing all subjects in the just and necessary defence of the kingdom47#cec7 ,answer #a4 ,this answer at one blow cuts off all the strength of the ,general ,assembly's reason against the association with malignants in that year4 ,there might be some few persons idolaters1 but there was no party and faction such1 and yet they can deny association with the ,english malignants from those scriptures1 yea not only with them but with our own countrymen that were in rebellion with ,james ,graham1 who were neither idolaters nor foreigners4 ,we need no other answer than the ,commission at that time give to the committee of estates using that same evasion1 pg4 #aj1 #aa4 #b4 ,the ground and reason whereupon such associations are condemned1 is more general and comprehensive4 ,jehoshaphat was reproved for joining with ,ahab1 because he was 8ungodly1 and hated the ,lord10 which is properly in our terms1 because he was a malignant and profane man4 ,it was a strange mocking of scripture to restrict ungodliness1 in that place1 to the sin of idolatry4 ,confederacy with the ,canaanites and other nations was forbidden on this ground1 8that the people be not insnared1 and learn not their works40 ,now1 is not the company of1 and communion with ungodly men1 of the same general profession1 but mockers and haters of the power thereof1 as infectious and insnaring8 ,nay1 it is more apt to insnare because of the profession4 ,paul would have as much distance kept with a brother walking unorderly as a pagan4 ,for such a one as walks contrary to his profession of the true religion1 does evidence more ungodliness and wickedness1 than an ignorant and superstitious papist that walks precisely according to his profession4 ,there is some principle of conscience stirring in the one1 but it is seared in the other with a hot iron4 ,god ranks such1 who are uncircumcised in heart1 with the uncircumcised in flesh4 ,ought not his people to do so too8 #c4 ,the rule of modelling armies and purging the camp is most comprehensive1 ,deut4 xxiii4 ,not only idolaters and foreigners1 but every wicked thing and unclean thing1 was to be removed out of the camp4 ,now1 seeing those examples are transgressions of this law1 what reason is there to make the only ground of reproving and condemning of them to be1 because idolaters were associated with1 as if any other might be joined with1 that is not an idolater8 #d4 ,that reason against ,amaziah's conjunction with ,israel is wrested1 by some expounding it thus ,god is not with them1 is not understood1 in regard of a state of grace1 as appears1 nor in regard of ,god's prospering providence1 because he was often with them in that regard but it must be understood in regard of an idolatrous profession4 ,but we reply1 that it is true it is not understood in regard of a state of grace1 nor simply in regard of his prospering providence1 but ut plurimum17#ced7 the ,lord for the most part crossing them till they were cut off from being a nation4 ,but especially it is to be meant in regard of a course opposite to ,god1 according as the ,lord speaks1 #b ,chron4 xv4 #b4 8,the ,lord is with you while ye be with him1 but if ye forsake him he will forsake you40 ,if any will restrict this to idolatry1 he hath no ground from scripture for such a limitation1 but being engaged in the business1 he wrests the scriptures to his own destruction4 ,sure we are1 there are many palpable forsakings of ,god1 and ,god's forsaking of men1 beside idolatry and false worship4 #e4 ,that which is said 8,that ,god did not command ,amaziah to dismiss any of his own subjects40 ,either it makes not much to the present business1 or else it strikes against the law of ,god itself1 that commanded such strict purging of the camp4 ,from whom ,i pray you8 ,certainly from wicked ,israelites1 from wicked countrymen4 ,therefore1 if there was any such among the men of ,judah1 he ought to have put them out of the army as well as the ,israelites4 ,nay1 the command of dismissing the ,israelites1 was1 really and upon the matter1 a command to purge his camp of all that was of the stamp of the ,israelites4 ,it is strange that the civil difference of strangers and citizens should make such difference in the point of conscience4 ,ought we not to hate the ,lord's enemies with a perfect hatred1 not as ,englishmen1 not as strangers1 but as enemies8 ,levi knew not his brother4 ,this was his honour4 ,but many now for respect to their brethren1 know not ,god4 ,it is the moral quality that the law of ,god respects1 without respect of persons and countries4 ,to be a citizen1 if not qualified1 doth no more plead for employment1 in foro conscienti7#cee7 and before ,god1 than to be a stranger and qualified doth impede trust and employment in foro conscienti and before ,god4 ,,iv4 ,it may be answered 7and it is by some71 ,that those scriptures plead1 that there should be no conjunction with wicked men in a quarrel of religion1 but seeing our present business is the defence of the kingdom1 all subjects1 as subjects1 stand in capacity of employment for that end1 though in reference to the defence of religion there must be a choice4 ,answer #a4 ,the ,commission have vindicated themselves in a letter to ,stirling presbytery from that imputation1 that it is said1 they state the quarrel and cause merely upon civil things in the answer to the parliament's query47#cef7 ,but certainly there is just ground given to these that are watching for any such thing to state the cause so1 because they do1 contrary to all former custom and practice1 mention the defence of the kingdom only1 as it had been of purpose to make the employing of all members of the body or subjects of the kingdom for its defence more plausible4 ,but we answer to the point4 ,the associations and conjunctions that are condemned in the cited scriptures are some of them for civil quarrels so far as we know1 some of them in the point of just and necessary defence of the kingdom1 and yet that doth not justify them4 #b4 ,the rule given them1 ,deut4 xxiii41 was regulating all their wars and clearly holds forth1 that all subjects as subjects and members of the politic body1 though as such there is an obligation lying on them to defend the whole1 yet are not in actual and nearest capacity to the performance of that duty1 if they be wicked and unclean4 ,and the reason is1 because the ,lord would have the wars of his people his own wars1 and all that they do1 to his glory1 ,num4 xxi4 #ad4 #b ,chron4 xx4 #ae1 ,col4 iii4 #ag4 ,more especially in such solemn undertakings1 there ought to be a difference between his people1 acting for self defence1 and other nations4 #c4 ,although the defence of the kingdom and defence of the cause1 be different in themselves1 yet are they inseparable4 ,whoever is intrusted with the defence of the kingdom really and de facto17#ceg7 he is eo ipso7#ceh7 intrusted with the defence of the cause4 ,therefore the people of ,god1 who ought always to have religion first in their eye1 ought1 especially in raising forces for self preservation1 to level at religion1 and direct the choice of instruments in relation to that mark1 that they destroy not ,christians1 while they save subjects and preserve our bodies to destroy our souls4 ,third ,reason4 ,that which is dissonant from and contrary unto all our former resolutions and proceedings1 oaths and engagements1 confessions and humiliations1 must needs be most unlawful1 or they themselves1 as to that point1 were unlawful4 ,but the present resolutions and proceedings are dissonant from1 and contrary to all these4 ,ergo1 either our present or our former resolutions and practices were unlawful1 either we were wrong before1 or we are not right now4 ,the second proposition maybe made manifest from1 #a4 ,the present resolutions are contrary to the solemn league and covenant in the fourth article and the sixth1--to the fourth1 because we put power in the hands of a malignant party1 power of the sword1 which is inconsistent in the own nature of it with either actual punishing of them1 or endeavouring to bring them to punishment1 unless it be intended to bring them all forth1 and expose them to the slaughter for a sacrifice for the land1 which may be the ,lord's mind indeed1 howbeit they know not his thoughts1--and to the sixth article1 because it is a declining to the contrary party1 even that party against whom the covenant was at the making expressly contrived4 ,and as the declaration of the ,general ,assembly #afdh1 hath it1 it is a joining with one enemy to beat another1 with a black devil to beat a white47#cei7 ,it is most ingeniously answered1 that the present resolutions are not contrary to the covenant1 because such as are described in the covenant are not allowed to be employed1 meaning that these men are not now malignants4 ,what needs men make such a compass to justify the public resolutions1 seeing there is so easy and ready a way straight at hand8 ,this one answer might take off all the arguments made against them1 that there is no malignant party now1 which is the foundation that being removed all the building must fall to the ground4 ,but we have in the first article evinced that1 which had been scandalous to have proved1 if it had not been questioned4 ,if it were indeed true1 that no malignants are allowed to be employed1 what need the ,commission in their letter to ,stirling presbytery take so much pains from scripture and reason to justify the present resolutions1 when the clearing of that one point had cleared all8 ,as for the declaration of the ,assembly1 anno #afdh1 it is answered1 that none are to be employed1 that continue notourly7#cfj7 in the courses of malignancy1 which was done that year4 ,whereas the malignant party that was then associated with1 would have engaged to be faithful to all the ends of the covenant1 many of them were such as had been in covenant1 and made show of their repentance for their defection from it2 and so there is no difference in this particular4 #b4 ,the ,solemn ,acknowledgment of public sins is so clear and peremptory in this that it makes us tremble to think on it4 ,page #f1 8,should we again break his commandments and covenant1 by joining any more in affinity with the people of these abominations1 and take in our bosom these serpents1 which have formerly stung us almost to death8 ,this1 as it would argue much folly and madness1 so1 no doubt1 it would provoke the ,lord to consume us till there be no remnant1 nor escaping40 ,let the #fth article also be considered47#cfa7 ,join to this the ,declaration of the commission1 upon report of this enemy's invading1 p4 #f where it is declared1 that malignants shall not be associated with1 nay1 not countenanced and permitted to be in our armies4 ,the ,general ,assembly after this1 upon the enemy's entry into ,scotland1 gives serious warning to the rulers1 to take heed of snares from that party and that the rather1 because men ordinarily are so taken with the sense of danger1 as not to look back to that which is behind them1 c4 ,how often have we sentenced ourselves unto wrath and consumption if we shall fall into this sin again8 ,all these and the like1 are endeavoured to be taken off1 by saying that our engagements in this point were conceived in a way of prosecution of the cause1 but to be no impediment of the just and necessary defence1 which we are bound to by nature's law1 which no human law can infringe4 ,but we reply1 7#a7 ,it is strange1 our prosecution of the cause these years past should be contradistinguished from the defence of it and the kingdom4 ,it was conceived that our war in ,england was defensive1 not invasive1 that it was necessitated for the defence even of our kingdom1 but it seems it is now questioned4 ,but passing what was acted abroad1 certainly all our wars at home were merely defensive1 both against unjust invasion and seditious insurrections4 ,now our solemn engagements were conceived1 in relation to our actings at home especially1 and modelling our armies for the defence of our liberties and religion4 ,we know well enough that a just invasive war is a rare accident in the world1 and that the flock of ,jesus ,christ is for the most part1 obnoxious to the violence of others1 as sheep among wolves1 but are not often called to prey upon others4 7#b7 ,to call our solemn engagements and declarations grounded upon our oaths and the word of ,god1 human laws and constitutions that must cede to nature's law1 is indeed ingenious dealing1 because to justify the present proceedings1 there can be no more expedite way than to condemn bypast resolutions for the peremptoriness of them1 and to make them grounded on politic considerations1 which are alterable1 but it imports a great change of principles4 ,we conceive that all human laws that are not for the matter grounded on the word of ,god1 that oblige not conscience1 but in the case of scandal and in regard of the general end1 are alterable and changeable1 whenever they come in opposition to the law of nature1 self defence1 and the law of ,god written in his word4 ,and therefore that act of parliament1 mentioned by the ,commission1 discharging all subjects from rising without the king's command1 which was made use of against our first taking arms1 was no ways binding on the subjects not to rise in defence of their religion and liberties when in hazard47#cfb7 ,and we wonder that that law should be compared to our solemn engagements1 which are grounded upon oaths and ,god's word1 as touching the very matter and substance of them1 as if our engagements did no more bind us now1 in case of defence1 than that law did bind us then4 ,royalists might be excused for preferring the king's will to ,god's1 but we cannot be pardoned for equalizing them2 and especially while we consider that that forementioned act undoubtedly hath been intended for the establishing of an arbitrary and absolute power in the king's hand1 that the subjects may not have liberty to save themselves1 except the king will4 ,where ,god hath given us liberty by the law of nature1 or his word1 no king can justly tie us1 and when ,god binds and obliges us by any of these1 no king or parliament can loose or untie us4 7#c7 ,the ,declaration of the ,commission and ,assembly upon this invasion1 renews the same bond of our former engagements1 yea1 and speaks expressly in the case of fewness and scarceness of instruments1 against the unbelief of people that are ready in danger to choose any help47#cfc7 ,therefore that which is said in answer1 that at that time there was a choice of instruments which now is not1 may indeed condemn and falsify the declarations at that time1 in the supposition of the paucity of instruments1 and in the application of that doctrine and divine truth to that time1 but it doth not speak any thing against the application of that truth therein contained to our time1 it being more manifest1 that we have greater necessity and less choice of instruments1 and so in greater hazard of unbelief1 and overlooking what is behind us4 #c4 ,it is of all considerations the most confounding1 to reflect upon our former humiliations and fasts4 ,how often hath it been confessed to ,god1 as the predominant public sin of ,scotland1 countenancing and employing the malignant party8 ,but when we call particularly to mind the first solemn fast after the defeat at ,dunbar1 astonishment takes hold on us1 to think1 that is now defended as a duty1 which1 but some months ago1 was solemnly confessed as a sin4 ,the not purging of the army1 the obstructing of that work1 and great inclinations to keep in and fetch in such persons1 and the repining at1 and crying out against all that was done in the contrary1 were then reckoned as the great causes of ,god's wrath1 and his sad stroke upon us4 ,what distraction may this breed in the hearts of the people of the land to hear that same thing complained of as a great sin to day1 and commended as a necessary duty to morrow8 ,is not all the land presently called to mourn for the king's sins1 of which this is one1 the designing a conjunction with the malignant party1 and giving them warrant to rise in arms for the defence of the kingdom8 ,now1 how shall they be able to reconcile these in their own minds1--at the same time to mourn for that as a sin in the king1 which they hear commended as the duty of the parliament--to fast to day for that as the king's sin1 which they must go about to morrow as their own duty8 8,tell it not in ,gath1 publish it not in ,askelon1 lest the daughters of the ,philistines rejoice40 ,heathens may rise in judgment against this generation ,semper idem velle atque idem nolle hc demum sapientia est47#cfd7 ,if any wise man be ubique et semper sibi par et idem17#cfe7 what ought a godly man to be8 ,fourth ,reason4 ,that which is an uncertain mean of preservation of the kingdom1 and a more certain mean of destruction of religion1 is utterly unlawful4 ,but the employing and intrusting of all men promiscuously1 according as is holden out in the public resolutions1 is at best an uncertain mean of the preservation of the kingdom1 and is a more certain mean of the destruction of religion4 ,ergo1 ,it is utterly unlawful4 ,the first proposition cannot be denied4 ,when any less good comes in opposition with a greater good1 the lesser good in that respect becomes evil4 ,we may not endanger certainly a greater good for the probable and uncertain attainment of the lesser4 ,the second proposition ,i know will be denied1 as it was denied in the time of the engagement by the committee of estates4 ,they said1 the danger of religion was not infallible1 that it might eventually fall out so1 but not by any casualty4 ,and thus it is pleaded now1 that the danger of religion is not inevitable1 but that the danger of the kingdom is certain and so these being laid in the balance together1 we ought1 to eschew a certain danger of the kingdom's destruction1 rather hazard a probable danger of religion4 ,but we shall clear this and confirm the reason4 #a4 ,the danger of the kingdom is indeed great1 but it is not so certain and inevitable in case of not employing the malignant party1 because there may be some competency of power beside4 ,now the delivery and preservation of the kingdom from this danger1 by conjunction with that party1 is rather improbable1 because we have sentenced ourselves to destruction if ever we should do such a thing again4 ,we are standing under a curse1 whereto we have bound over ourselves1 and beside1 ,god is in a special manner pursuing that generation1 and hath raised up this enemy for their destruction so that we may with greater probability expect to partake of their plagues1 and to fall under our own curse1 than to be delivered1 or be instruments of deliverance to the kingdom4 ,or1 at the best1 it is uncertain4 ,for what is more uncertain than the event of war8 ,the battle in this sense may be said peculiarly to belong to the ,lord4 ,now1 on the other hand1 the danger of religion is certain and inevitable1 though not simply in itself and absolutely1 7because the ,lord doth in heaven and earth what he pleases17 yet with a moral certainty and infallibility1 which is often as great as physical certainty4 ,suppose these men having the power of the sword1 prevail1 will they not employ it according to their principles1 and for attaining their own ends1 which both are destructive to religion8 ,what is more certain than that men act and speak from the abundance of the heart1 when there is no outward restraint8 ,it should be a great wonder if they who are so accustomed to do evil1 should cease to do evil1 when they have power and convenience to do it4 ,power and greatness hath corrupted many good men4 ,shall it convert them8 ,can men expect other fruits from a tree than the nature of it yields8 ,will one seek figs on thorns1 or grapes on thistles8 #b4 ,we do not see what defence it can be1 for the present1 to the kingdom1 at least the godly and well affected in the kingdom1 who will be as much troubled in their persons and estates by that party1 as by the common enemy4 ,it is known what threatenings the country is filled with1 which vent that inveterate malice and hatred to all the well affected in the kingdom1 which they have kept within their breast of a long time and now they find opportunity of outing it4 ,it is as clear as daylight1 that the most part of all the secluded persons look upon these that opposed them in the ,engagement1 and shut them out of places of trust1 and capacity of employment1 as enemies1 and as great enemies as the secretaries4 ,and that we may know what to expect when they have full power in their hands they have already so lifted up their head1 that no godly man can promise himself security in many places1 and especially the faithful gentlemen and people of the ,west17#cff7 who have given more proof of their faithfulness to the cause and kingdom against the common enemy1 than any others in the land1 yet are they daily suffering violence from these preservators of the kingdom1 while they are sufferers under the feet of the enemy4 ,when they have no common enemy1 whom1 ,i beseech you1 will they prey upon1 seeing they do it already while they have an enemy8 ,but it is replied1 ,that none of the least suspicion are allowed to be in such trust and power1 as may be prejudicial to religion1 and that an oath is to be taken of all1 which is to be conceived as particular1 binding1 and strict as possible4 ,answer #a4 ,what a manifest receding is it from former principles1 that it is now conceived1 that all places of trust1 excepting some few of eminent note1 may be filled with secluded and debarred persons1 without the prejudice of religion6 ,it is certain that most part of the officers1 nominated by the parliament and shires1 are not only such1 of whom there is just ground of suspicion1 but such as have been enemies by actual opposition to the cause of ,god1 or known underminers thereof4 ,can it be said in good earnest1 that none1 of whom is any suspicion1 shall have such trust as may be prejudicial8 ,sure we are1 there are many just grounds of suspicion and jealousy of general persons17#cfg7 who have chief trust in our armies and this the public judicatories are not ignorant of4 #b4 ,oaths and covenants are but like green cords about ,samson to bind these men4 ,would we have them yet once again perjured8 ,then may we tender an oath to them4 ,put power in their hand1 and then make them swear to employ it well4 ',tis as ridiculous as to give a madman a sword1 and then persuade him to hurt none with it4 ,there is no more capitulation with such persons1 retaining their old principles1 than with the floods or winds4 ,these whom that sacred bond of covenant hath not tied1 what oath can bind8 ,except you can change their nature1 do not swear them to good behaviour4 ,can a leopard change his spots8 ,fifth ,reason4 ,that which gives great offence and scandal1 and lays a stumbling-block in the way1 both of the people of the land and our enemies1 especially in the way of the godly1 that is unlawful4 ,but the present association and conjunction with all persons in the kingdom 7excepting a few1 if any7 is scandalous and offensive to the whole land1 to the godly especially1 and also to the enemy4 ,therefore it is unlawful4 ,the major7#cfh7 is beyond all exception1 if we consider how peremptory ,christ and his apostles are in the point of offence1 which yet few ,christians do consider4 ,we ought not only to beware of the offence of the godly1 but even of wicked men1 even of our blaspheming enemies4 8,give no offence neither to the ,jew nor ,gentile1 nor to the church of ,god40 ,christ would not offend and scandalize his malicious enemies4 ,the minor7#cfi7 is proved4 #a4 ,there is great offence given to the godly in the kingdom by the public resolutions1 concerning that conjunction with the malignant party1 under the name and notion of subjects4 7#a7 ,because it is known that the most part of them are tender in that point1 what fellowship they act with1 and this hath been remonstrate unto the commission and committee of estates1 from several synods4 ,now the present resolution layeth that stumbling block in their way1 that they cannot act in the defence of the kingdom1 because there is no way left them for the performing of that duty1 but that which they in their consciences are not satisfied with4 ,it is a sad necessity and snare that is put upon them1 that they cannot perform their bound duty1 which they are most desirous of1 without sin1 because of the way that is taken4 7#b7 ,is it not matter of offence and stumbling to them1 to be necessitated by law to that which was their affliction8 ,the mixture that was in our armies was their grief1 and their comfort was that the judicatories were minting at7#cgj7 their duty to purge them4 ,but now there is no hope of attaining that1 all doors are shut up by the public resolutions4 7#c7 ,it undoubtedly will weaken their hands1 and make their hearts faint1 so that they cannot pray with affection and in faith1 for a blessing upon such an army17#cga7 the predominant and leading part whereof have been esteemed1 and are really enemies to ,god and his people4 7#d7 ,is it not a great offence that any thing should proceed from the public judicatories that shall lay a necessity upon many godly in the land1 to suffer1 because they cannot in conscience go along with it8 ,next1 ,it scandalizeth the whole land4 ,what may they think within themselves1 to see such dissonancy and disagreement between present and former resolutions and practices8 ,what may they judge of this inconstancy and levity of the commission1 and thus be induced to give no respect and reverence to them in their resolutions8 ,is it not1 at least1 a very great appearance of evil to join with that party1 that we did declare and repute1 but some few weeks since1 to be wicked enemies of religion and the kingdom1 and look henceforth on them as friends without so much as any acknowledgment of their sin had from them8 ,shall not they be induced to put no difference between the precious and the vile1 not to discern between him that fears ,god and him that fears him not1 when the public resolutions put no difference8 ,then1 how will it confirm all the malignant party in their wickedness8 ,may they not think our solemn vows and engagements1 our rigid resolutions and proceedings1 were but all contrived and acted out of policy1 and that interest and advantage1 and not conscience1 principled them8 ,have they not an occasion given them to persecute all the godly1 and vent their long harboured malice against these who have been most zealous for reformation and purging of the land8 ,nay1 they are put in the capacity that they have desired1 for acting all their resolutions and accomplishing their designs4 ,and last of all1 the present proceedings will not only encourage and animate the common enemy1 but confirm them in all the imputations and calumnies they have loaded our church with4 ,may they not have ground to think1 that we are but driving on a politic design1 and do not singly aim at ,god's glory1--that it is not grounds of conscience that act us1 but some worldly interest1 when they look upon the inconstancy and changeableness of our way and course1 which is so accommodated to occasions and times8 ,can they think us men of conscience1 that will join with all these men of blood1 before we will so much as speak with them8 ,it is replied1 that the scandal is taken1 and not given1 which must not be stood upon in the case of a necessary duty4 ,but1 #a4 ,we cleared1 that there is no necessity of that conjunction1 therefore the scandal is given1 seeing it is known beforehand that it will be taken4 #b4 ,there are many grounds of offence given by the present resolutions1 as appears by what is said4 ,if it were no more1 it is a great appearance of evil1 it is very inductive of many evils1 a most fit occasion of all that is spoken1 and besides1 it is in itself sinful1 contrary to ,god's word1 and our oaths4 ,sixth ,reason4 ,that which makes glad all the wicked and enemies of ,god in the land1 and sad many1 if not most part1 of the godly1 hath much appearance and evidence1 if not certainty1 of evil4 ,but the public resolutions and proceedings are such4 ,ergo1--,or thus--,that which makes glad all the wicked1 and heightens the hopes and expectations of the malignant party1 and makes sad none almost but the godly1 and discourages their spirits1 that1 proceeding from the public judicatories1 cannot be right and lawful4 ,but so it is1 that that which proceeds from the public judicatories makes glad all the hearts of the wicked1 and makes sad none almost but the godly1 heightens the hopes of the malignants1 and makes them say1 their day is coming1 8lo we have seen it10 and discourages the godly1 and makes them almost say1 8,our hope is cut off1 our glory is departed40 ,ergo1 ,it cannot be right1 at least it hath a great and convincing appearance of evil4 ,this argument may be thought more popular than either philosophical or scriptural4 ,but such an argument the ,general ,assembly1 #afdh1 made use of against the ,engagement4 ,it is no ways imaginable1 how the wicked and ungodly in the land would so insult and rejoice in this day1 if they saw not some legible characters upon it1 which were agreeable to their own principles and ends4 ,the children of ,god are1 for the most part1 led by the ,spirit of ,god1 and taught the way they should choose1 ,john xvi4 #ac1 ,psal4 xxv4 #ab4 ,so that readily they do not skunner7#cgb7 at courses approven of ,god4 ,but the children of the world being1 at best1 led by their own carnal minds and senses and1 for the most part1 acted by a spirit of disobedience and enmity against ,god1 they use not to rejoice at things that do not suit with their carnal hearts1 and are not engraven with the character of that which is imprinted in their spirits4 ,we see now that the wicked walk on every side1 when the vilest men are exalted4 ,and when the wicked rise1 the righteous is hidden1 and when they bear rule1 the people mourneth1 but when righteous men are in authority1 the people do rejoice1 and when the righteous rejoiceth1 there is great glory1 ,ps4 xii4 #h1 ,prov4 xxviii4 #ab1 and xxix4 #b4 ,seventh ,reason4 ,that which is the accomplishment and perfecting of the malignant design that hath been driven on these years past1 especially since the ,unlawful ,engagement1 cannot be a course approven of ,god4 ,but the present course is the accomplishment of that design4 ,ergo1 ,that there hath been a design1 for a long time driven and endeavoured1 both at home and abroad1 with much policy and industry1 by many turnings and windings1 and by arguments of several kinds1 as the exigence of the times did furnish1--and that the design was1 to have all such persons in trust and power again1 who had been secluded1 that so they might compass their own ends--hath not been denied hitherto and we are persuaded no man that fears ,god and observes the times1 is ignorant of it4 ,let the public papers of the treaty at ,breda17#cgc7 and the public papers of this kingdom and church at home1 be consulted4 ,they bear witness for us4 ,was not the foundation of it laid in ,holland1 and many of them in both nations1 brought home with the king contrary to public resolutions1 and by the prevailing influence of some in the state1 kept in the kingdom1 contrary to public resolutions8 ,was not the work of purging judicatories and armies obstructed1 the godly discountenanced and discouraged1 great endeavours used to raise the malignants in the ,south and in ,england1 and1 since the defeat1 to raise all without exception in the ,north1 but when that could not be obtained1 by the withstanding of honest men in the state8 ,the levies appointed1 which would have been a considerable force for the defence of the kingdom1 were rendered wholly ineffectual1 partly by taking money for men1 partly by raising the malignant party1 and then pretending to go against them1 they were pacified by an act of indemnity the fruit and result of all which is1 this present conjunction with them1 and putting the power of judicatories and armies in their hand4 ,thus the design is completed4 ,eighth ,reason4 ,that which will increase the ,lord's indignation and controversy against the land yet seven times more1 that is very unlawful and unseasonable4 ,but so it is that confederacy and association with the people of these abominations1 will increase the ,lord's indignation and controversy seven times more4 ,ergo1 ,the assumption was as manifest and uncontroverted as the proposition1 a few months ago1 but it is begun now to be questioned by some1 qui quod sciunt nesciunt1 quia sapiunt7#cgd7 ,but we shall evince it4 #a4 ,we are standing under such a sentence1 which we deliberately and sincerely passed upon ourselves1 in the days of our vows to ,god1 that if we did ever any more join with the people of these abominations1 the ,lord would consume us till there was no remnant4 ,and this was not done in rashness but in sobriety1 and with a scripture precedent1 ,ezra ix4 #ab1 #ac4 #b4 ,our experience hath made this clear to us1 we never did mingle ourselves among them1 but the ,lord did pursue us with indignation1 and stamped that sin1 as in vive7#cge7 characters1 upon our judgment4 ,god hath set upon that rock1 that we have so oft split upon1 a remarkable beacon4 ,therefore we do not only in our solemn engagements1 bind ourselves over to a curse1 in case of relapsing1 but pass the sentence of great madness and folly on ourselves4 ,piscator ictu sapit47#cgf7 ,experience makes fools wise1 but it cannot cure madness4 ,did not that mixture provoke ,god at ,dunbar87#cgg7 ,and is this the way to appease him1 to revolt more and more8 #c4 ,conjunction and confederacy with that party1 doth necessarily infer a communion in blessings and plagues1 we must cast in our lot with them1 and have all one purse4 ,now it hath been confessed and declared by this church1 that ,god hath a notable controversy with that party1 that this enemy is in an eminent way to bear them down and crush them4 ,therefore if we join with them1 we must resolve to partake of their plagues1 and have that controversy pleaded against us also4 ,it is answered1 ,that indignation need not be feared simply on this account1 because the means are lawful and necessary1 else1 if this have any force1 it will conclude1 that we should lie down and do nothing1 because ,god's indignation is upon the whole land4 ,but we reply1 #a4 ,though it be true1 that this enemy is the rod of ,god's indignation against the whole land1 yet it is certain to us1 and hath been formerly unquestioned1 that they are raised up in a special way1 to execute ,god's wrath on malignants1 and ,god doth arm them with power in a signal manner for that end4 ,besides1 the ,lord's anger and indignation against his enemies is such1 as will burn and none can quench it4 ,it is of another nature than his wrath against his own people1 which is a hiding of his face for a moment4 ,he corrects us in measure and judgment1 but leaves us not altogether unpunished4 ,but he makes an end of other nations especially these that rise up to actual enmity and hatred of his people1 and shedding of their blood4 ,and therefore1 if any man would not meet with wrath and sore displeasure1 he would stand at a distance with such as ,god hath appointed for destruction1 we mean1 as long as they carry in their foreheads the mark of the beast4 ,when ,god hath such a remarkable controversy against a people1 then 8he that helpeth and he that is helped shall both fall together10 ,isa4 xxxi4 #c4 ,all that is in league with them1 shall fall with them by the sword1 ,ezek4 xxx4 #e and xxxii4 #ba4 #b4 ,since it is known that the malignant party have not changed their principles1 and so they cannot but in prosecuting this war establish their old quarrel and follow it viz4 the king's arbitrary power1 the interest of man above ,god's1 or the kingdom's interest1 we leave it to be judged impartially1 whether or not these that associate with them1 do espouse that quarrel and interest1 at least expose themselves to all that wrath and indignation1 which hath hitherto followed that quarrel1 seeing they must have common blessings and curses4 ,will not that quarrel holden up by most part of the army1 be a wicked thing1 an ,achan in the camp1 that will make ,god turn away from it1 and put ,israel to shame8 ,having thus established the truth1 in the next place1 we come to take off what objections are made to the contrary4 ,first3 ,it is argued from human authority4 ,the uncontroverted and universal practice of all nations in all generations1 is1 to employ all subjects in the case of necessary just defence4 ,it was the practice of our reformers1 who took into the congregation1 and received all that1 upon acknowledgment of their error1 were willing to join1 though they had been on the contrary faction4 ,such an universal practice of ,christian nations1 though it be not the ground of our faith1 yet it is apparent that it cannot want reason for it47#cgh7 ,answer #a3 ,this will plead as much against the exceptions added in the answer to the query and act of levy1 for seeing other nations except none1 in the case of necessary defence1 why should we except any8 ,and if once we except any upon good and convincing grounds1 upon the same ground we ought to except far more4 #b3 ,mr4 ,gillespie1 in his ,treatise of ,miscellany ,questions17#cgi7 makes mention that the city of ,strasburg1 #aebi1 made a defensive league with ,zurich1 ,berne1 and ,basil2 because they were not only neighbours1 but men of the same religion4 ,and the ,elector of ,saxony refused to take into confederacy those who differed from him in the point of the ,lord's supper1 lest such sad things should befall him1 as befell these in ,scripture1 who used any means of their own defence4 ,this rule was good in thesi17#chj7 though in that case misapplied4 ,now then1 if they made conscience of choosing as the means of their own defence1 a confederacy with foreigners1 may not the same ground lead us to a distance from our own countrymen1 as unqualified1 who have nothing to commend them but that they are of the same nation1 which is nothing in point of conscience8 #c3 ,the practice of other nations that are not tender in many greater points1 cannot be very convincing1 especially1 when we consider that the ,lord hath made light to arise1 in this particular1 more bright than in former times4 ,god hath taken occasion of illustrating and commending many truths unto us in this generation1 from the darkness of error1 and of making straight many rules1 from the crookedness of men's practice and walking4 ,is not the ,lord now performing the promise of purging out the rebels from among us and them that transgress8 ,god hath winked at former times of ignorance4 ,but now1 the ,lord having cleared his mind so to us1 how great madness were it to forsake our own mercy1 and despise the counsel of ,god against our own souls8 7#a7 ,as for that instance of our reformers there could not have been any thing brought more prejudicial to that cause1 and more advantageous for us4 ,after they were twice beaten by the ,french in ,leith1 and their forces scattered1 and the leaders and chief men of the congregation forced to retire to ,stirling1 ,john ,knox1 preaching upon the eightieth ,psalm1 and searching the causes of ,god's wrath against them1 condescends upon this as the chief cause1 that they had received into their councils and forces such men as had formerly opposed the congregation1 and says1 ,god never blest them since the ,duke had come among them4 ,see ,knox's ,chron47#cha7 7#b7 ,it cannot be showed that ever they took in a party and faction of such men1 but only some few persons1 which1 though it was not altogether justifiable1 was yet more excusable4 ,but now the public resolutions hold forth a conjunction with all the bloody murderers in the kingdom 7excepting very few71 and these without profession of repentance in many1 and without evidence of the reality of it almost in any4 7#c7 ,these persons were not such as had once joined with the congregation1 and relapsed and became enemies to it1 but they turned to the protestant religion from popery4 ,but ours is a different case4 ,second4 ,it is argued from scripture4 ,three scripture instances are brought to justify the present proceedings4 ,the first instance is from the practice of ,god's people in the book of ,judges1 who1 when for defection from religion they were brought under oppression1 yet when any governor was raised by ,god for their defence1 they gathered and came all out promiscuously1 notwithstanding a great part of them had been in the defection4 ,yet it is not found that their governors are reproved for this1 but rather sad curses on them that came not out to the work1 ,judges v4 #ae1 #af1 #ag1 #bc4 ,the second instance is from the story of the kings1 very like the first4 ,when1 after defection1 gracious reforming kings arose1 and had to do against foreign invasion1 we find them not debarring any subjects1 but calling them out promiscuously4 ,neither is this laid to their charge1 that they called out such and such subjects1 though we may perceive by the story of the prophets1 that the greater part of the body of the people were wicked1 c4 ,we answer to these two instances jointly4 #a4 ,we may by the like reason prove1 that which is as yet uncontroverted 7we know not how long71 that we ought at no time to make choice of instruments1 neither in case of prosecution of the cause and the invasion of others1 nor yet in the time when choice is to be had1 and so1 that all our former engagements1 resolutions1 and proceedings1 in the point of purging judicatories and armies1 was superfluous and supererogatory1 because we read not that the reforming kings and judges1 whenever they had an invasive war1 and in the times that they had greatest plenty and multitudes of people1 did ever debar any of their subjects from that service1 but called them out promiscuously4 ,neither is this laid to their charge1 though we may perceive that the greater part of the people were wicked under the best kings4 ,therefore we may lawfully employ any subjects of the kingdom in any of our wars4 ,and we may look upon all indifferently1 without any discerning of persons that fear ,god and them that fear him not1 as in good capacity to be intrusted1 even when otherwise we have choice of good instruments4 ,certainly it follows1 by parity of reason4 ,for if you conclude that1 from the calling forth all promiscuously1 and no reproof given for it1 in the case of necessary defence1 then we may conclude1 from the calling forth of all promiscuously1 and in the case of an invasive war1 and no reproof recorded1 that neither1 in such a case1 is it sinful to make no difference1 and that with strong reason1 because it being more easy in such a case to choose instruments1 and no necessity pleading for it1 if it had been sinful1 the prophets would have rather reproved it1 then rebuked them for using such means in a case of necessity4 #b4 ,we may argue after that manner1 that in the case of necessary just defence1 there should be no exceptions made at all of any persons1 because we read not that the judges or kings debarred any subjects1 neither that they were rebuked for so doing4 ,therefore the instances militate as much against the exceptions added in the answer to the query1 as against us1 unless it be said that there were no such persons among that people1 which were as groundless rashness as to say that they gave all evidence of repentance4 #c4 ,seeing the judges and the reforming kings of ,judah were so accurate and exact in cleaving to the law of ,god1 and walking according to it in all other things1 it were more charitable and ,christian judgment to say1 that since they are not reproved for any fault in this particular1 that they were also exact to walk according to the rule1 7,deut4 xxiii47 in so great a point as this4 #d4 ,men's practice is often lame and crooked1 and therefore must be examined according to the rule1 but it were not fair dealing to accommodate the rule to men's practice4 ,seeing then we have so clear and perfect a rule 7,deut4 xxiii471 which must judge both their practice and ours1 we see not how their practice can be obtruded as a rule upon us1 which itself must be examined according to a common and general rule4 ,if it be not according to that law1 we hold it to be sinful in itself1 and so no precedent for us2 albeit the prophets did not reprove it in express and particular terms 7as they did not reprove man stealing1 c471 yet they rebuked it by consequence1 in as far as they rebuked the kings for association with wicked ,israelites1 which is condemned upon grounds common to this very case in hand4 #e4 ,we see not any ground for such promiscuous calling forth of the people by the judges4 ,barak's business1 as that of ,jephthah and ,gideon1 was done by no great multitudes of people1 but a few choice men4 #f4 ,as the oppression was heavy and continued long1 so the repentance of the people was solemn1 and their deliverance a fruit of this4 #g4 ,their case and ours is very different4 ,none of ,israel or ,judah did fight against the profession of the true religion1 and shed the blood of their fellow subjects who were for the defence of the same4 ,israel in the days of the judges1 and ,judah in the time of the reforming kings1 was not divided the one half against the other1 upon opposition and defence of the true religion1 and the better part1 after many experiences of the treachery and enmity of the most of the worst part1 solemnly engaged to ,god not to admit them to employment and trust1 but upon real evidence of repentance of which they should judge as in the sight of ,god4 ,and last of all1 did ever ,israel or ,judah1 in the days of their judges and reforming kings1 admit into their armies a party and faction of such as had given no real evidence of their abandoning their former course1 and such a party1 as had been long studying to get the power of armies and judicatories in their own hands for attaining their own ends8 ,but all those are in our case4 ,the third instance from scripture1 is from #a ,sam4 xi41 which is alleged to be a clear practice1 and stamped with divine approbation4 ,in the case of ,jabesh-,gilead besieged by a foreign enemy1 ,saul commands all to come forth for defence of their brethren1 under pain of a severe civil censure4 ,now1 what ,saul did in this business1 the ,spirit of ,god is said to act him to it1 and what the people did1 was from the fear of ,god1 making them obey the king4 ,and then ,samuel in this acting concurs jointly1 and makes no opposition4 ,and last of all1 the people came forth as one man1 and yet 7chap4 x4 #bg7 many men of ,belial were among them1 who malignantly opposed ,saul's government1 contrary to ,god's revealed will4 ,to which we answer1 #a4 ,the stamp of divine approbation is not apparent to us1 success doth not prove it4 ,neither the ,spirit coming on ,saul1 nor the fear of ,god falling on the people1 will import a divine approbation of all that was done in the managing that war4 ,that motion of the ,spirit is no sanctifying motion1 but a common1 though extraordinary1 impulse of ,saul's spirit to the present work1 which1 doubtless1 was in the king of ,babylon1 whom ,god raised up1 fitted and sent for the destruction of many nations albeit that work in his hand was iniquity4 ,that fear of ,god that fell upon the people1 was but a fear of the king imprinted by ,god1 and it is more peculiarly attributed to ,god1 because the people did despise and contemn him1 which makes their reverence and fear to be a more extraordinary thing upon a sudden4 ,then ,samuel1 not opposing the course in hand1 doth no more import his approbation of all that was done in it1 than his not reproving the men of ,belial doth prove that he approved of their opposition4 #b4 ,it doth not appear that the men of ,belial were a great faction and party1 there is something in ver4 #ab speaks against it4 ,it is not like the people would put a faction and party to death4 #c4 ,neither doth it appear that they were in the army4 ,for that which is said1 that all the people came out as one man1 doth only import1 that the body and generality of them came forth1 and that it was a wonder so many came forth so suddenly at the command of the king1 who was but mean and abject in their eyes4 ,it is certain that all fencible persons were not present1 because the whole army being numbered1 ver4 #h1 was but #ccj1jjj4 ,and who will say there was no more men in ,israel1 when they had #fjj1jjj such1 and above1 before their coming into the land8 ,seeing then1 many have staid at home1 it is most probable that these men of ,belial would not come1 seeing they despised ,saul's mean and low condition in their heart and thought him unfit to lead their armies1 till he should prove what was in him4 ,that which is said1 ver4 #ab1 doth not prove they were in the camp4 ,it might be conveniently spoken of absent persons4 #d4 ,it is not certain that these men were wicked and scandalous in their conversation1 haters of godliness and of their brethren1 but that they stood at distance only with ,saul1 in the point of his election1 which indeed was blame worthy1 seeing ,god had revealed his mind in it4 ,and therefore they are called men of ,belial1 as ,peter was called ,satan1 for opposing ,christ's suffering4 ,some other scriptures are alleged by some1 as ,david's employing of such men1 c41 all which are cleared in ,mr4 ,gillespie's ,treatise of ,miscellany ,questions1 quest4 #ad4 ,third4 ,it is argued from reason4 ,and1 #a4 ,that which any is obliged to do for another's preservation by the law of ,god and nature1 and which he cannot omit without the guilt of the other's destruction1 that may the other lawfully require of him to do when he needs it1 and when it may be done without the undoing of a greater good4 ,but so it is1 that every subject is obliged by the law of nature1 oath and covenants1 and the law of ,god1 to endeavour to their power1 the preservation of the kingdom against unjust violence4 ,and the safety of the kingdom stands in need of many subjects' assistance who were secluded4 ,and it may be done without undoing a greater good than is the preservation of religion4 ,ergo4 ,this argument hath an answer to it in the bosom of it4 7#a7 ,we shortly deny the assumption1 in relation to the two last branches1 both that the kingdom's preservation stands in necessity of these men's help1 and that their help tends not to the undoing of a greater good1 seeing there is no reason given to confirm these two points1 wherein the nerve of the business lies4 ,we refer to a reason of our denial of them given p4 #bb47chb7 7#b7 ,it is true that the obligation to such a duty lies upon all1 but that obligation is to be brought into act and exercise in an orderly and qualified way1 else what need any exceptions be in the act of levy8 ,excommunicated persons are under the same obligation1 yet the magistrate is not actually obliged to call such1 but rather to seclude them4 ,are not all bound to come to the sacrament who are church members8 ,yet many are not in a capacity to come1 and so ought neither to presume to come nor be admitted4 ,are not all subjects obliged to defend the cause of ,god1 and to prosecute it8 ,and yet many1 because of their enmity to the cause of ,god1 are actually incapable of employment in the defence or prosecution thereof4 7#c7 ,the law of nature is above all human laws and constitutions1 they must cede whenever they come in opposition to it4 ,salus populi is suprema lex7#chc7 in relation to these4 ,but1 in relation to the law of ,god1 it is not so4 ,sometimes the law of nature must yield to positive commands of ,god4 ,abraham must sacrifice his son at ,god's command4 ,the law of nature obliges us to the preservation of ourselves1 but it does not oblige to every mean that may be found expedient to that end1 unless it be supposed lawful and approven of ,god4 ,therefore the ,lord in his written word doth determine what means we may use for that end1 and what not4 ,but1 7#d7 ,we conceive that the law forbidding association and confederacy with known wicked and ungodly persons1 is included in the law of nature1 as well as the law that obliges us to self preservation4 ,that is grounded on perpetual reason1 as well as this4 ,nature bids me preserve myself1 and nature binds me to have one friend and foe with ,god4 ,the heathens had a notion of it4 ,they observed1 that ,amphiaraus1 a wise and virtuous man1 was therefore swallowed up in the earth with seven men and seven horses1 because he had joined himself and associated with ,tydeus1 ,capaneus1 and other wicked commanders marching to the siege of ,thebe4 ,mr ,gill4 ,miscell4 ,quest4 chap4 #ad p4 #aga47chd7 #b4 ,the second reason is framed thus in hypothesi47#che7 ,such as are excluded are a great part1 if not the greater part of the remnant of the land1 if rules of exclusion be extended impartially4 ,now1 they having their lives and liberties allowed them1 must either in these things be insured by the interposing of a competent power for their defence1 or else they must have liberty to act for themselves4 ,but so it is1 that we cannot interpose a competent power for their protection4 ,ergo1 ,they must have liberty to act for themselves4 ,nam qui dat vitam dat necessaria ad vitam47#chf7 ,we answer1 7#a7 ,it is not certain that such as are excluded are the greater part of the land4 ,however1 it is certain1 that though the rule had been kept1 and endeavours had been used to walk according to it1 yet many whom it excludes would have been taken in4 ,there is a great difference between endeavour of duty1 and attaining its perfection4 ,if the rule had not been quite destroyed1 so great offence could not have been taken1 though it had not been strictly urged in all particulars4 7#b7 ,we still affirm1 upon evident grounds to us1 that there is a power competent in the land1 beside the malignant party1 which may protect the land and insure their lives and liberties4 7#c77chg7 ,we are persuaded many of that party1 who have been so deeply involved in blood guiltiness and barbarous cruelties should neither have lives nor liberties secured to them1 because they ought not to be permitted to live4 ,but the not taking away so much guilty blood from the land by acts of justice1 is the cause that so much innocent and precious blood is now shed4 ,our rulers have pardoned that blood which ,god would not pardon1 and therefore would not pardon it to the land because they pardoned it to the murderers4 ,section ,,iv4 ,that ,it ,is ,not ,lawful ,for ,the ,well ,affected ,subjects ,to ,concur ,in ,such ,an ,engagement ,in ,war1 ,and ,associate ,with ,the ,malignant ,party4 ,some convinced of the unlawfulness of the public resolutions and proceedings1 in reference to the employing of the malignant party1 yet do not find such clearness and satisfaction in their own consciences as to forbid the subjects to concur in this war1 and associate with the army so constituted4 ,therefore it is needful to speak something to this point1 ,that it is as unlawful for the subjects to associate and join in arms with that party as it is for the parliament to employ them4 ,for these reasons3 #a4 ,the scriptures before cited against associations and confederacies with wicked and ungodly men do prove this4 ,the command prohibiting conjunction with them and conversing1 c4 is common both to magistrates and people1 for the ground of it is common to both--,the people's insnaring1 helping of the ungodly1 c4 ,it were strange doctrine to say1 that it is not lawful for the parliament to associate in war with the malignants1 lest the people be insnared and yet it is lawful for the people to associate with them upon the command of the parliament1 seeing the insnaring of the people hath a more immediate connexion with the people's conjunction with them nor7#chh7 with the parliament's resolution about it4 ,had it not been a transgression in all the people to have joined with these men before the parliament's resolution about it8 ,how then can their resolution intervening loose the people from their obligation to ,god's command8 ,shall it be no sin to me1 because they sin before me8 ,can their going before me in the transgression1 exempt me from the transgression of that same law which obliges both them and me8 #b4 ,the people were reproved for such associations as well as rulers1 though they originated from the rulers4 ,the prophets speak to the whole body4 8,what hast thou to do in the way of ,egypt80 c4 ,jer4 ii4 #ah4 ,and ,isa4 xxxi4 8,wo to them that go down to ,egypt40 ,psal4 cvi4 8,they mingled themselves10 c4 ,the ,lord instructed ,isaiah1 and in him all his own people1 all the children whom ,god had given him1 saying1 8,say ye not1 ,a confederacy1 to all them to whom this people shall say1 ,a confederacy10 ,isa4 viii4 #ab4 ,when all the people were going on in such a mean of self defence1 the ,lord instructed him and the disciples among whom the testimony was sealed1 that they should not walk in the way of this people4 ,when ,jehoshaphat was reproved for helping the ungodly1 were not all his people reproved that went with him8 ,they were the helpers of the ungodly as well as he4 ,if ,amaziah had refused to dismiss the army of ,israel whom ,god was not with1 doubtless it had been the subject's duty to testify against it1 and refuse to concur and act in such a fellowship4 #c4 ,if the association and conjunction with malignants be only the sin of the parliament1 and not the sin of the people1 who do upon their command associate with them1 then we cannot see how people can be guilty of association with malignants at any time1 and in any case4 ,to join with them in an ill cause is not lawful indeed4 ,but neither may we join with good men in an evil cause4 ,suppose then the cause be good and necessary 7as no war is just if it be not necessary71 in what case or circumstances shall association with them be unlawful for the people8 ,if it be said1 in case the magistrate command it not1 we think that strange divinity1 that the sole command of the magistrate should make that our duty1 which in absence of his command is our sin1 and that not because of the absence of his command but from other perpetual grounds4 ,certainly1 whenever association with them is a sin1 it is not that which makes it a sin1 because the magistrate commands it not1 but because ,god forbids it4 ,and it is as strange1 that the unlawful and sinful resolution of parliament should make that lawful to me which otherwise had been unlawful4 ,it is known that human laws oblige not1 but as they have connexion with ,god's word4 ,now if that law1 enjoining a confluence of all subjects for the defence of the kingdom1 be contrary to the word1 in as far as it holds out a conjunction with malignant and bloody men1 how can it be lawful to me1 in obedience to that ordinance1 to associate with these men8 ,if it be said to be lawful in the case of necessity1 that same necessity is as strong a plea for the magistrate's employing them1 as for the people's joining with them1 and if it do not justify that1 it cannot excuse this4 ,if the lawfulness of the mean must be measured by the justice and necessity of the end1 then certainly any mean shall be lawful in the case of just and necessary defence1 then we may employ ,irish cut throats1 then we may go to the devil for help1 if expediency to compass such a necessary and just end be the rule of the lawfulness of the mean4 #d4 ,the whole land is bound by the covenant and solemn engagement not to associate with the malignant party4 ,ergo1 ,it is as sinful for the people to join with them as for the magistrate to employ them4 ,are we not all bound by covenant1 to endeavour to bring malignants to condign punishment1 and to look on them as enemies8 ,and is not conjunction and confederacy with them1 on the people's part1 as inconsistent in its own nature with that duty1 as the magistrate's employing them is inconsistent with his covenanted duty8 ,when all the people did solemnly engage themselves not to join any more with the people of these abominations1 was the meaning of it1 we shall not join until our rulers join first1 or1 we shall not join with them in an ill cause8 ,no indeed1 but1 we shall not employ them in a good cause1 or join with any party of them in it4 ,if that engagement be upon every one in their station1 let us consider what every man's station in the work is4 ,the ruler's station and calling is to choose instruments1 and levy forces for the defence thereof4 ,the subjects station and calling is1 to concur in that work1 by rising in defence of the cause and kingdom4 ,now1 what did the subject then engage unto8 ,certainly1 unless we mock ,god1 we must say1 that as the magistrate engaged not to employ that ungodly generation in a good cause1 so the subject engaged not to join with any such party even in a good cause4 ,if this be not the meaning of our engagements and vows1 we see not how the subjects are in capacity to break them1 as to that precise point of association4 ,in sum1 ,all the reasons that are brought to prove the unlawfulness of the public resolutions1 may with a little variation be proportionably applied to this present question4 ,therefore we add no more but a word to an objection or two4 ,objection #a4 ,a necessary duty1 such as self preservation is1 cannot be my sin4 ,but it is the subject's necessary duty to rise in defence of the kingdom4 ,ergo1 ,answer4 ,a necessary duty cannot be a sin in itself1 but it may be a sin in regard of some circumstances1 in which it ceases to be a necessary duty4 ,it is a necessary duty to defend the kingdom4 ,but it is neither a duty nor necessary to do it in such a conjunction and fellowship1 but rather a sin4 ,if ,i cannot preserve myself1 but by an unlawful mean1 then self preservation in such circumstances is not my duty4 ,objection #b4 ,jonathan did assist ,saul in a war against the ,philistines invading the land1 and no doubt many godly joined and died in battle4 ,now this is commended in scripture1 as may be seen in ,david's funeral7#chi7 upon them1 although it was known that ,saul was an hater of ,god's people and a persecutor1 and that ,god had a controversy with him1 and that these #c1jjj that assisted him against ,david were also ungodly and wicked men4 ,answer #a4 ,these scriptures speak nothing to commend that particular act of ,jonathan's conjunction in war with his father4 ,david in his epitaph speaks much to the commendation of both ,saul and ,jonathan1 as of excellent warriors1 and of ,jonathan as a kind and constant friend to him1 but there is nothing touched of that point4 ,if that place be pressed1 it will follow with much more evidence1 that ,saul was as good a man as ,jonathan1 and that the people of ,god had great loss in his death4 ,but none of these must be pressed rigorously from a speech wherein he vents his affection and grief4 #b4 ,suppose the natural bond of ,jonathan to ,saul his father1 and the civil bonds of the people to ,saul their king1 did oblige them to join with him against the common enemy1 yet we think they ought not to have associated with these persecuting servants1 and the #c1jjj that pursued ,david1 but they ought to have pleaded for a purging of the army4 #c4 ,it is not probable that there were many godly persons employed in that army4 ,david complains of that time1 7,psal4 xii47 that the godly man ceased1 and the faithful from among the children of men and that the wicked walked round about when the vilest men were exalted4 #d4 ,many of the laws of ,god have not been much taken notice of1 even by godly men1 until the ,lord hath taken occasion to reprove them particularly1 and so to mind7#cij7 them of their duty4 ,it is likely the rule1 7,deut4 xxiii47 had not been considered till the time of ,jehoshaphat and ,amaziah47#cia7 ,however it be1 they had not so many solemn and particular ties of oaths1 and covenants1 and vows1 and confessions1 as we have lying on us4 #e4 ,let no man wonder that such particular escapes are not always reproved in scripture1 who considers that the fathers' polygamy1 though so frequent among them1 was not laid to their charge4 ,objection #c4 ,separation from the army1 because of the sin of magistrates1 in employing such unqualified persons1 is paralleled to separation from church worship1 because of the sin of the false worshippers1 and because the guides of the church do not exclude them4 ,answer #a4 ,we have particular commands about this1 and many examples of it1 which we have not about separation from a true church1 and lawful worship4 ,union and conjunction with an enemy renders conjunction1 and their fellowship1 more dangerous and infectious than conjunction in a church state4 ,judah might not separate from these ,israelites in lawful ordinances1 or from the ordinance because of their presence4 ,and yet they might not help them nor take help from them4 ,paul did not exhort any to separate from the worship at ,corinth1 because of the presence of scandalous persons at it and yet he charges them not to converse with such brethren as walk disorderly4 ,notwithstanding of union in church and state1 we may look on many as such as should not be joined with in some other bonds4 ,it is not lawful for a godly man to marry a profane woman1 though a visible professor1 he may not join in such a tie1 although he ought not to separate from church worship for her presence4 ,besides1 there is a conjunction in arms for one cause1 as necessarily makes men partakers of the same blessings and cursings1 and therefore we should give the more diligent heed1 when we partake with them in lawful things4 #c4 ,are we all tied1 by such particular oaths and solemn vows1 not to join with the scandalous persons of a congregation in lawful worship1 as we are1 not to associate with the malignant party in the defence of the cause of ,god1 and kingdom8 ,it cannot be said4 ,therefore the cases are not paralleled4 ,we shall close all with a testimony of one of the ,lord's most faithful witnesses1 ,mr4 ,gillespie1 whose light in this case was once very seasonably held forth1 and effectual to the preventing of the declining of this land and we hope it will not be wholly forgotten by them1 with whom it had weight then4 ,in his letter to the ,general ,assembly1 #afdh1 he sayeth1 8,i am not able to express all the evils of compliance1 they are so many4 ,sure ,i am1 it were a hardening of the malignant party1 a wounding of the hearts of the godly1 a great scandal to our brethren of ,england1 an infinite wronging of those who1 from their affection to the covenant and cause of ,god1 have taken their life in their hand1 who1 as they have been strengthened and encouraged1 by the hearing of the zeal and integrity of the well affected in this kingdom1 and how they oppose the late ,engagement1 so they would be as much scandalized to hear of a compliance with malignants now4 ,yea1 all that hear of it may justly stand amazed at us1 and look on us as a people infatuated1 that can take in our bosom the fiery serpents1 that have stung us so sore4 ,but above all1 that which would heighten these sins to the heavens is this1 that it were not only a horrible backsliding1 but a backsliding into that very sin1 which was especially pointed at1 and punished by the prevalency of the malignant party1 ,god justly making them thorns and scourges1 who were taken in as friends1 without any real evidence1 or fruits of repentance4 ,alas6 shall we split twice upon this same rock1 yea1 run upon it1 when ,god has set a beacon on it8 ,shall we be so demented as to fall back to the same sin1 which was engraven in great letters in our late judgment8 ,yea1 ,i may say1 shall we thus out face and out dare the ,almighty1 by protecting his and our enemies1 when he is persecuting them1 by making peace and friendship with them1 when the anger of the ,lord is burning against them1 by setting them on their feet1 when ,god hath cast them down8 ,o6 shall neither judgments nor deliverances make us wise8 ,i must here apply to our condition the words of ,ezra1 #8,and after all this is come upon us for our evil deeds1 and for our great trespasses1 seeing that thou our ,god hast punished us less than our iniquities deserve1 and hath given such deliverance us this1 should we again break thy commandments1 and join in affinity with the people of these abominations1 wouldest thou not be angry with us till thou hast consumed us1 so that there should be no remnant nor escaping8' ,o happy ,scotland6 if thou canst now improve aright1 and not abuse this golden opportunity1 but if thou wilt help the ungodly1 or love them that hate the ,lord1 wrath upon wrath1 and woe upon woe1 shall be upon thee from the ,lord4 8,this testimony of a dying man 7who expects to stand shortly before the tribunal of ,christ7 ,i leave with you my reverend brethren10 c4 ,and again in his ,testimony against association and compliance with malignants1 written two days before his death1 he says1 8,seeing now1 in all appearance1 the time of my dissolution is very near1 although ,i have1 in my latter will1 declared my mind of public affairs1 yet ,i have thought good to add this further testimony1 that ,i esteem the malignant party in these kingdoms the seed of the serpent1 enemies to piety1 and ,presbyterian government1 7pretend what they will to the contrary17 a generation that have not set ,god before them4 ,with the malignants are to be joined the profane and scandalous1 from all which1 as also from heresies1 and errors1 the ,lord ,i trust is about to purge his churches4 ,i have often comforted myself1 and still do1 with the hopes of the ,lord's purging of this polluted land1 surely the ,lord has begun1 and will carry on that great work of mercy1 and will purge out the rebels4 ,i know there will be always a mixture of hypocrites1 but that cannot excuse the conniving at gross and scandalous sinners4 ,this purging work1 which the ,lord is about1 very many have directly opposed1 and said1 by their deeds1 we will not be purged nor refined1 but we will be joining1 and mixing ourselves with those whom the ministers preach against1 as malignant enemies to ,god and his cause4 ,but let him that is filthy1 be filthy still1 and let wisdom be justified of her children4 ,i recommend to them that fear ,god1 sadly and seriously to consider1 that the ,holy ,scripture doth plainly hold forth1 #a4 ,that the helping of the enemies of ,god1 or joining and mingling with wicked men1 is a sin highly displeasing4 #b4 ,that this sin hath ordinarily insnared ,god's people into divers other sins4 #c4 ,that it hath been punished of ,god with grievous judgments4 #d4 ,that utter destruction is to be feared1 when a people1 after great mercies and judgments1 relapse into this sin1 ,ezra ix4 #ac1 #ad4 ,upon the said and the like grounds1 for my own exoneration1 that so necessary a truth want not the testimony of a dying witness of ,christ1 also the unworthiest of many thousands1 and that light may be held forth1 and warning given1 ,i cannot be silent at this time1 but speak by my pen1 when ,i cannot by my tongue2 yea1 now also by the pen of another1 when ,i cannot by my own2 seriously and in the name of ,jesus ,christ1 exhorting all that fear ,god1 and make conscience of their ways1 to be very tender and circumspect1 to watch and pray that they be not insnared in that great dangerous sin of conjunction1 or compliance with malignant or profane enemies of the truth1 under whatsomever prudential considerations it may be varnished over1 which if men will do1 and trust ,god in his own way1 they shall not only not repent it1 but to their greater joy and peace of ,god's people1 they shall see his work go on1 and prosper gloriously4 ,in witness to the premises1 ,i have subscribed the same with my hand at ,kirkaldy17#cib7 ,december #aeth1 #afdh4 ,mr4 ,frederick ,carmichael17#cic7 at ,markinch1 and ,mr4 ,alex ,moncreiff17#cid7 minister at ,scoonie1 ,sic ,sub4 ,,george ,,gillespie4 ,f4 ,c4 ,witness ,a4 ,m4 ,witness ,section ,v4 ,scriptures ,showing ,the ,sin ,and ,danger ,of ,joining ,with ,wicked ,and ,ungodly ,men4 ,when the ,lord is punishing such a people against whom he hath a controversy1 and a notable controversy1 every one that is found shall be thrust through3 and every one joined with them shall fall1 ,isa4 xiii4 #ae4 ,they partake in their judgment1 not only because in a common calamity all shares1 7as in ,ezek4 xxi4 #c47 but chiefly because joined with and partakers with these whom ,god is pursuing2 even as the strangers that join to the house of ,jacob partake of her blessings1 chap4 xiv4 #a4 ,to this purpose is ,isa4 xxxi4 #b1 #c1 and ,ezek4 xxx4 #e1 #f1 #h4 ,the mingled people and those that are in league with ,egypt partake in her plagues1 and those that uphold that throne that ,god so visibly controverts with1 their power shall come down1 and all its helpers shall be destroyed1 as it is ,jer4 xxi4 #ab1 #bj1 #bd4 ,and this is the great reason of these many warnings to go out of ,babylon1 ,jer4 l4 #h4 and li4 #f4 ,remember that passage1 #b ,kings i4 #i1 #aj1 #aa1 #ab4 ,the captain and messenger of the king speaks but a word in obedience to his wicked master's command1 and the fifty are but with him1 and speak not3 but their master's judgment comes on them all4 ,consider how many testimonies the wise king1 in his ,proverbs1 gives against it4 ,chap4 i4 from ver4 #aj1 to #ai4 8,my son1 if sinners entice thee1 consent thou not4 ,if they say1 ,come with us1 let us lay wait for blood1 let us lurk privily for the innocent without cause4 ,let us swallow them up alive as the grave1 and whole as those that go down into the pit4 ,we shall find all precious substance1 we shall fill our houses with spoil4 ,cast in thy lot among us1 let us all have one purse4 ,my son1 walk not thou in the way with them2 refrain thy foot from their path4 ,for their feet run to evil1 and make haste to shed blood10 c4 ,here are the practices and designs of wicked men expressed in their own nature4 ,but certainly they would colour them over with fair pretences4 ,their purpose is to undo men1 especially godly men that classed and purged them4 ,yea1 it is the profession of many1 and they scarce lie privily1 or have so much wisdom as to conceal their designs till their fit opportunity1 but before the power be confirmed in their hand1 they breathe out cruelty against all the innocent in the land1 and promise themselves great gain by it1 and are already dividing their estates among them1 saying we 8shall find all precious substance10 ver4 #ac4 ,but1 my son1 if thou fear ,god1 though they entice thee with specious arguments of nature1 and necessity1 and country privileges1 yet consent not4 ,venture not thy stock in one vessel with them4 ,cast not in thy lot among them4 8,walk not in the way with them3 refrain thy foot from their path30 for they are not come to the height of iniquity1 they are running on to it4 ,and if thou join1 thou wilt cast thyself in a miserable snare2 for either thou must go on with them to their designed and professed evils1 or be exposed to their cruelty4 ,chap4 ii4 from ver4 #aj4 to the end4 8,when wisdom entereth into thine heart1 and knowledge is pleasant to thy soul2 discretion shall preserve thee1 understanding shall keep thee to deliver thee from the way of the evil man1 from the man that speaketh froward things1 who leave the paths of uprightness1 to walk in the ways of darkness10 c4 ,if thou take the word of ,god for a lamp to thy feet1 and it enter into thy soul1 and be received in love and affection1 it will certainly keep thee from the evil men's way1 who have already left the righteous paths to walk in the ways of darkness1 who rejoice in nothing so much as in the sorrows and miseries of the godly1 and delight in one another's wickedness4 ,and it will keep thee chaste to thy husband ,christ ,jesus1 and preserve thee from committing fornications with ,egypt as ,aholah and ,aholibah1 and joining so nearly with the degenerated seed of ,abraham1 who are but as strangers4 ,for come near their house and paths1 and they will lead thee to destruction with them or make thee a more miserable life4 ,but these that go to them return not again quickly4 ,they are like fallen stars4 ,shall they ever be set in the firmament again8 ,it is safest to walk with good and righteous men1 for ,god's blessing and promise is on them4 ,his curse and threatening is on the wicked4 ,therefore thou may fear wrath on that account1 if thou join with them4 ,chap4 iv4 ver4 #ad-bj 8,enter not into the path of the wicked1 and go not in the way of evil men4 ,avoid it1 pass not by it1 turn from it1 and pass away4 ,for they sleep not except they have done mischief1 and their sleep is taken away except they cause some to fall4 ,for they eat the bread of wickedness1 and drink the wine of violence4 ,but the path of the just is as the shining light1 that shineth more and more unto the perfect day4 ,the way of the wicked is as darkness1 and they know not at what they stumble40 ,it was said1 chap4 iii4 #bc1 that the man who keeps wisdom and the fear of ,god in his heart1 should walk in the way and not stumble4 ,that safety hath ease in it here4 ,their steps are not straitened1 as when a man walks in steep and hazardous places1 who cannot choose but it will be4 ,if a man enter into the path of wicked men1 he must either go along in their way with them1 and then it is broad indeed1 or1 if he think to keep a good conscience in it1 he will be pinched and straitened4 ,therefore it is most free for the mind and conscience to avoid and pass by that way 8for they sleep not10 c4 ,they will never be satisfied till they have done a mischief1 they will live upon the ruins of the poor country4 ,and how wilt thou join in that8 ,or how can thou eschew it1 if thou walk with them8 ,if it were no more1 it is a suspected by path1 that thou never travelled into4 ,o pass by it1 or1 if thou be entered1 turn out of it4 ,if thou wilt enter upon the apprehension of some light and duty in it1 know that it is but evening1 the sun is setting1 and thou wilt be benighted ere it be long1 and thou shalt stumble then1 and not know whereupon1 even on that1 thou seest not now and thinkest to eschew and pass by4 ,then from ver4 #bc1 to the end1 8,keep thy heart with all diligence1 for out of it are the issues of life1 c40 ,except thou keep thy heart and whole man1 thou cannot escape falling into some temptation4 ,o keep thy heart diligently on the knowledge and lore of the truth4 ,take heed to thy words4 ,look not a squint but directly to that which is good4 ,give not a squint look to any unlawful course1 for the necessity or utility1 it may be that seems to attend it4 ,but look straight on1 and ponder well the way thou walkest in1 that thou run to no extremity either to one parte or other1 that thou walk in the middle way between profanity and error4 ,thou heldest these ways hitherto for extremes4 ,ponder1 ,i beseech thee1 then1 before thou walkest in any of them4 ,see whether they be really come to thee1 or thou to them4 ,mark who is changed4 ,chap4 v4 #h to the #ae4 8,remove thy way far from her1 and come not near the door of her house1 lest thou give thine honour unto others1 and thy years unto the cruel4 ,lest strangers be filled with thy wealth1 and thy labours be in the house of a stranger4 ,and thou mourn at last when thy flesh and thy body are consumed1 and say1 ,how have ,i hated instruction1 and my heart despised reproof1 and have not obeyed the voice of my teachers1 nor inclined mine ear to them that instructed me6 c40 ,if thou would be safe from snares1 remove from the way and house of the strange woman4 ,thou must fall in ,aholah and ,aholibah's whoredoms 7,ezek4 xxiii47 except thou come not near them4 ,if thou keep not from that assembly and congregation1 thou shall be 8almost in all evil40 ,if thou join with them1 thou cannot but partake of their sins and plagues2 and so thou shalt say after1 when thou cannot well mend it1 8,i was near gone1 my steps almost gone10 and all the assembly of his people shall witness to it4 ,chap4 vi4 #af1 #ag1 #ah1 #bd1 #be4 8,these six things doth the ,lord hate1 yea seven are an abomination unto him4 ,a proud look1 a lying tongue1 and hands that shed innocent blood1 an heart that deviseth wicked imaginations1 feet that be swift in running to mischief4 ,to keep thee from the strange woman1 from the flattery of the tongue of a strange woman4 ,lust not after her beauty in thine heart1 neither let her take thee with her eye lids40 ,this describes both our enemies1 the malignant party and the sectarian4 ,pride1 violence1 cruelty1 lying1 is the very character of the one4 ,flattery1 beauty of pretended religion1 false witnessing and charging of the ,lord's people1 and seeking to sow discord among these that were one in heart and work1 is the character of the other4 ,now1 keep thee from both these abominations1 and do not think it is in thy power not to be infected with the contagion of their fellowship4 8,can a man take fire in his bosom and his clothes not be burnt8 ,can one go on hot coals and not burn his feet80 ,so whoever associates and goes in friendly to either of them 8shall not be innocent10 ver4 #bg1 #bh1 #bi4 ,chap4 vii4 #ad1 c4 8,i have peace offerings with me1 this day have ,i paid my vows40 ,they pretend religion on both sides4 ,and our church says1 the malignants have satisfied them1 and repented1 even like the peace offerings and vows of the whore4 ,she began with her devotion1 that she might with more liberty sin more1 and have that pretence to cover it1 and by means of her offerings1 she got a feast of the flesh1 even as they by profession of repentance are admitted to trust1 and by offering for the like sin1 a new sin is covered1 and vows undertaken never to be kept4 ,therefore take heed of these snares4 8,for she hath cast down many strong10 ver4 #bf4 ,many a tall cedar hath fallen by that fellowship4 ,it is the way to hell1 ver4 #bg4 ,see chap4 viii4 #ac4 ,chap4 x4 shows us the very different estate of the godly and wicked1 both in regard of light and knowledge concerning duty1 and of blessings promised4 ,ver4 #f1 #i1 #aa1 #bj1 #bc4 8,blessings are upon the head of the just1 but violence covereth the mouth of the wicked4 ,he that walketh uprightly1 walketh surely1 but he that perverteth his ways1 shall be known4 ,the mouth of a righteous man is a well of life1 but violence covereth the mouth of the wicked4 ,the tongue of the just is as choice silver1 the heart of the wicked is little worth4 ,it is as a sport to a fool to do mischief but a man of understanding hath wisdom10 c4 ,ver4 #bd1 #be1 #bh1 #ca1 #cb1 which show us1 that if the ,lord's mind be revealed to any concerning the present courses1 it must be to his poor people that wait on him1 and not to all the wicked and ungodly in the land1 who almost only are satisfied and clear in the course1 who yet before were never satisfied4 ,and beside1 though the ,lord be chastising his people1 yet one may join with them without fear of wrath and indignation on that account1 and with hope of partaking of their blessings1 when he cannot and dare not join with a wicked party pursued with wrath and indignation in the same dispensation1 which may be more clear from chap4 xi4 #c1 #e1 #h4 8,the integrity of the upright shall guide them1 but the perverseness of transgressors shall destroy them4 ,the righteousness of the perfect shall direct his way1 but the wicked shall fall by his own wickedness4 ,the righteous is delivered out of trouble1 and the wicked cometh in his stead40 ,and verses #aj1 #aa1 show the different condition of people under wicked rulers and godly4 ,all the wicked now rejoice4 ,none shouts but they4 ,they think their day is come4 ,the godly generally hang their head and are discountenanced1 even as ,psal4 xii4 ,the #ba and #ca verses show1 that when godly men are chastised and punished in the earth for their sins1 8much more the wicked10 especially when the godly were chastised for partaking with them1 according to #a ,pet4 iv #ag1 #ah1 ,isa4 x #ab1 and xlix4 #bf4 ,chap4 xii4 #ac4 8,they are snared by the transgression of their lips40 ,their ordinary common speeches they drop out with1 declare them1 and make their cause1 more hateful than other pretences1 it is covered with1 would permit4 ,yea1 they speak like the piercings of a sword1 against the godly1 ver4 #ah4 ,if our state and church had a lip of truth1 they would speak always the same thing4 ,they would not carry in their talk and writings1 as now every common understanding perceives4 ,we may find their writings made up of contradictions4 ,for 8a lying tongue is but for a moment10 ver4 #ai4 ,it is but for a moment indeed before the judicatory2 and then out of doors it contradicts itself1 as in the mock repentances4 ,but sorrow and anguish will come to these1 who before they would speak of terms of peace with one enemy1 would associate in war with another4 8,but to the counsellors of peace is joy10 ver4 #bj4 ,the present course contradicts this4 ,ver4 #bf4 8,the righteous is more excellent than his neighbour3 but the way of the wicked seduceth them40 ,they think these malignants better than the west country forces4 ,they would condescend to any terms to get their help1 though it were to reverse the ,act of ,classes17#cie7 to give them indemnity1 yea1 not so much as to condemn their way3 but they will not so much as clear the state of the quarrel1 or choose a better general7#cif7 for all their help4 ,their way seems good in their own eyes1 ver4 #ae4 ,but it were wisdom to hearken to the counsel of the godly4 ,chap4 xiii4 #aj4 8,only by pride cometh contention1 but with the well-advised is wisdom40 ,there is nothing keepeth up our contention and wars but pride3 no party will condescend to another4 ,we will not say we have done wrong in bringing in the king4 ,they will not say they have done wrong in invading4 ,but it were wisdom to fall lower and quit those interests4 ,ver4 #af4 8,every prudent man dealeth with knowledge3 but a fool layeth open his folly40 ,a wise man would count before the war1 if he can accomplish it3 and if he cannot1 then he would send messengers of peace1 and cede in all things he may without sin4 ,if it be but more honour and wealth to our king17#cig7 should we destroy the kingdom to purchase that8 ,our rash and abrupt proceedings show our folly4 ,ver4 #bj4 8,he that walketh with wise men shall be wise3 but a companion of fools shall be destroyed40 ,a man will be1 must be1 assimilated to his company1 and then partake of their judgment or blessings4 ,chap4 xiv4 ,he that is accustomed to speak truth in private1 will in his common speech be a faithful witness in public3 but a man accustomed to lying1 dissembling1 swearing in private1 will not stick to forswear himself1 to make professions and vows contrary to his mind in public1 ver4 #e4 7and also chap4 xii4 #ag4 and vi4 #ai47 ,such men seek wisdom and make a show of religion1 but find it not2 whereas it is easy to godly men to find it1 to find repentance and salvation1 ver4 #f4 ,go away from foolish men1 and break off society with ungodly men4 ,be not privy to their counsels4 ,use them not as special friends1 when thou perceivest that all means are used in vain to reclaim them from their damnable way and principles1 ver4 #g4 ,the knowledge a godly man hath serves to direct his way1 and is given of ,god for it4 ,but all the wit and skill of such wicked men is deceit4 ,they themselves are beguiled by it in opinion1 and practice1 and hope4 ,and they also beguile others1 ver4 #h4 ,sin makes fools agree3 but among the righteous1 that which is good makes agreement 7in the old translation7#cih771 ver4 #i4 ,it is only evil will unite all the wicked in the land as one man4 ,for it is a sport to them to do mischief1 chap4 x4 #bc4 ,albeit our way seem right in our eyes1 yet because it is a backsliding way1 and departing from unquestionably right rules1 the end will be death1 and we will be filled with our own devices4 ,o6 it shall be bitter in the belly of all godly men when they have eaten it1 ver4 #ab1 #ad4 and chap4 i4 #ca4 8,the simple believeth every word20 giveth credit to every vain word that is spoken4 ,but a prudent man looketh well to men's goings1 ponders and examines whether their professions and practices agree1 what weight is in their words1 by the inspection of their deeds1 and of their ordinary speaking1 and does not account a coined word before a judicatory sufficient to testify repentance4 ,and as he gives not present credit to their professions1 who have so often proven treacherous1 so he himself scares at every appearance of evil1 and keeps himself from it2 whereas foolish souls rage and are confident1 think any thing lawful if they can have any pretence for it1 or use of it1 ver4 #ae1 #af4 ,then1 what a great difference is between wicked men and godly men1 both in their lot1 when ,god is correcting both1 and in their disposition6 ,wisdom that rests in the one's heart1 is manifested2 wickedness in the other's heart appears also4 ,in the midst of such men there is no other thing1 ver4 #cb1 #cc4 ,chap4 xv4 #h1 78,the sacrifice of the wicked is an abomination to the ,lord2 but the prayer of the upright is his delight107 expresses how provoking a thing the outward professions and sacrifices of wicked men1 continuing in their wickedness2 what an abomination that commonly called public repentance1 or ecclesiastical holiness is1 when men are visibly unholy and ungodly in their conversation4 ,and therefore he pleaded always with that people1 that his soul abhorred their external ceremonies1 because of the uncleanness of their hands4 ,he pleaded that he never commanded them1 though indeed he did command them4 ,yet those were aberrations and departings from the express rule and command1--to accept or be pleased with these sacrifices and ceremonies1--when there was no evidence of real repentance4 ,to this purpose are chap4 xxi4 #d1 #bg2 ,isa4 i4 #aa2 and lxvi4 #c2 ,jer4 vi4 #bj2 and vii4 #bb2 ,amos v4 #bb1--;all which show that it is but a mocking of the ,lord1 and perverting of his law1 and profaning of his ordinances1 to accept the profession of repentance in those who walk contrary thereto1 and to count them ecclesiastically holy enough1 who say1 they repent1 though a thousand actions witness the contrary4 ,of such the ,lord says1 8,what hast thou to do to take my covenant in thy mouth1 seeing thou hatest to be reformed80 ,psal4 l4 #af1 #ag4 ,they have no right to it4 ,they should not be admitted to it for it is a taking the ,lord's name in vain4 ,the l#fth verse tells us1 that it had been better to possess our own land in quietness than to venture what we have for the uncertain conquest of ,england1 and restitution of the king parallel with ,eccl4 iv4 #h4 ,chap4 xvi4 #g4 8,when a man's ways please the ,lord he maketh even his enemies to be at peace with him40 ,can our ,states7#cii7 way then please the ,lord1 seeing they cannot find the way of peace1--they will not walk in it1 and seeing they make the godly in the land to fall out with them1 and none to be at peace but the wicked1 who may thereby get opportunity to crush the godly8 ,ver4 #ag 8,the highway of the upright is to depart from evil40 ,this is the highway only1 to depart from evil1 not carnal policies1 nor advantages4 ,he thinks the stepping aside to any of these is not the highway4 ,can then men change their way1 and go cross to it and keep the right way in both8 ,no1 the godly have this high way and keep it4 ,chap4 xvii4 #aa4 8,an evil man seeketh only rebellion1 therefore a cruel messenger shall be sent against him40 ,evil men seek only rebellion1 and delight in no other thing4 ,but the ,king of kings shall send a cruel messenger1 he arms men with wrath and power against them4 ,ver4 #ac1 speaketh sadly to the ,english1 and to our ,state1 that rewarded the west country evil for good4 ,ver4 #ad1 #ai1 tell us how we should advise before we begin a war1 and leave no mean of composing difference and state unessayed4 ,we did more in it than the ,english1 but not all we might have done4 ,ver4 #ae1 with chap4 xviii4 #e1 is a dreadful sentence against the public judicatories1 that all their resolutions1 papers1 and practices1 justify the wicked and ungodly as honest faithful men1 and condemn all approven faithful men1 that cannot go along in such courses1 or were earnest to have them repent1 as both malignants and sectaries4 ,do they not pronounce all malignants friends1 and absolve them from the sentences and classes they stand under8 ,and do they not put the godly in their place8 ,they relax the punishment of the one1 and impute transgression to the other1 and so bring them under a law4 ,see ,exod4 xxiii4 #g1 ,prov4 xxiv4 #bd 1 ,isa4 v4 #bc1 and the #bith verse of this chapter4 ,it is not good to punish godly men1 who have given constant proof of their integrity1 for abstaining from such a course1 at least having so much appearance of evil1 that many distinctions will never make the multitude to believe that we are walking according to former principles1 because their sense observes the quite contrary practices1 c4 ,chap4 xviii4 #b1 78,a fool hath no delight in understanding1 but that his heart may discover itself07 shows that if the present cause and course were of ,god1 and tended so much to his glory1 fools or wicked men would have no such delight in it4 ,for they delight in nothing but what is agreeable to their humour1 to discover themselves1 c4 ,ver4 #c gives the true reason1 why our public judicatories and armies are so base and contemptible1 why contempt and shame is poured on them1 because1 8when the wicked comes1 then also comes contempt1 and with the vile man reproach40 ,ver4 #ac 8,he that answereth a cause before he hears it1 it is folly and shame unto him40 ,many pass peremptory sentence upon the honest party in the west before they hear all parties1 and be thoroughly informed1 and this is a folly and shame to them4 ,they hear the state and church1 and what they can say for their way1 and indeed they seem just1 because they are first in with their cause1 and they will not hear another4 ,but he that comes after will make inquiry1 and discover those fallacies4 ,ver4 #bd 8,there is a friend that sticketh closer than a brother40 ,a godly neighbour1 not so near in natural bonds to us1 that is a surer friend than many brethren in the flesh4 ,these bonds of country and kindred1 should all cede to ,god's interest4 ,see chap4 xvii4 #ag4 ,chap4 xix4 #bb4 8,a man's desire is his kindness and a poor man is better than a liar40 ,the godly that cannot concur in the public cause1 being disabled1 through an invincible impediment of sin lying in the way and means made use of1 are better friends1 and have more real good will to the establishment and peace of the land1 than any ungodly man1 let him be never so forward in the present course4 ,ver4 #aj4 ,pleasure and its attendants are not comely for a wicked man1 7i4e4 a foolish man7 much less for a servant1 7i4e4 men enthralled in their lusts17 to rule over princes 7i4e4 godly men1 highly privileged by ,god74 ,all things that are good do ill become them1 but worst of all to have power and superiority over good men1 ver4 #be1 joined with chap4 xxi4 #aa4 ,ringleaders of wickedness1 refractory and incorrigible persons1 should have been made examples to others1 and this would have prevented much mischief4 ,the scripture gives ground for putting difference between the scorner and simple1 seducers and seduced4 ,chap4 xx4 #f1 xxi4 #b1 and xvi4 #b4 8,most men will proclaim every one his own goodness1 but a faithful man who can find80 ,it is no great wonder that malignants say they repent1 and the state and church say they keep the same principles4 ,for who will say any evil of himself8 ,ver4 #h4 ,magistrates should scatter away evil men with their countenance1 by denying it to them1 and looking down on them4 ,how1 then1 do our rulers gather them8 ,ver4 #c1 shows that war and strife should not be kept up but in extreme necessity4 ,fools 8will be meddling40 ,ver4 #aa1 shows that the best way of judging of men is by their doings and fruits1 not strained words and confessions4 ,but those who1 upon a bare profession1 pronounce a notour7#djj7 malignant a friend1 having no proof of his integrity1 and will not have any judged such1 but such as judicially are debarred1 yet contrary to all the testimony of works and fruits1 judge and condemn honest men as traitors1 though not judicially convicted4 ,certainly divers measures are an abomination to the ,lord1 as in ver4 #aj4 ,then in ver4 #be sacrilege is described1 and covered perjury1 which is a snare to the soul that commits it4 ,he 8devoureth that which is holy10 i4e4 applieth to a common use these things ,god hath set apart1 and commanded to be kept holy1 as our profaning of repentance and absolution1 by casting such pearls to swine1 and for our own advantage1 making a cloak of them to bring in wicked men1 contrary to the very nature and institution of the ordinance1 also our prostituting of our covenant and cause1 most holy things to maintain unholy or common interests1--our committing his holy things to them that will devour them4 8,and after vows to make inquiry10 to dispute now1 that we did not bind ourselves in the case of necessity1 not to employ wicked men1 whereas the ground is perpetual and holds in all cases1 shows either temerity1 in swearing1--or impiety1 in inquiring afterward and changing4 ,see ,deut4 xxiii4 #ba4 ,then ver4 #bf4 8,a wise king scattereth the wicked1 and bringeth the wheel over them40 ,o that our magistrates were so wise6 ,is the act of levy a scattering of the wicked8 ,is the act of indemnity a bringing the wheel over them8 ,psal4 ci4 #h4 8,i will early destroy10 c4 ,in ,chap4 xxi4 #aj4 8,the soul of the wicked desireth evil1 his neighbour findeth no favour in his eyes40 ,the wicked's principles can carry nowhere but to evil1 and to do evil to good men4 ,ver4 #h4 ,his way and life is full of horrible and tragical chances4 ,but a good man's work is easy and pleasant1 directs to a good and peaceable end1 ,isa4 xxvi4 #g4 ,ver4 #ab4 ,a righteous man should have his wit about him1 to consider ungodly houses and families1 and persons that ,god hath visible controversies with1 that he may not communicate with them in their judgments4 ,ver4 #af4 ,it is a sad wandering out of the way1 when a man leaves the congregation of the living to abide among the dead1--dead in sins and appointed to death4 ,it is a great judgment as well as sin4 ,ver4 #bg1 with the #d1 and places before cited1 show how abominable the external professions and pretences of wicked men are1 when contradicted by their practice1 especially if they do it but out of a wicked mind1 when they intend to effect some mischief1 under the colour of repentance and being reconciled to the church1 as ,absalom's vow at ,hebron1 as ,balaam and ,balak and the ,pharisees1 who under pretence of long prayers devoured widows' houses1 as ,jezebel's fast1 and as the people1 7,isa4 lviii4 #d47 who fasted for strife and debate1 and to strike with the fist of wickedness4 ,all men know that the church is the ladder to step up upon to go to preferment1 and repentance the door to enter to places of trust4 ,chap4 xxii4 #c4 8,a prudent man foreseeth the evil and hideth himself1 but the simple pass on and are punished40 ,he is a wise man that knows the judgment of the ,lord1 as the stork and swallow the time of their coming1 that in the consideration of sins and threatenings1 and comparing things spiritual with spiritual1 apprehendeth judgment coming on such a course and such a party1 and hides himself1 goes aside1 retires to a covert1 by avoiding these evils1 and the least fellowship with them that bring it on1 and eschewing such a society as hath the cloud hanging directly above their head4 ,but simple idiots and blind worldlings go on headlong1 and dread nothing1 and are punished1 ver4 #e4 ,most grievous plagues and punishments and all manner of unhappiness encumbereth their wicked life4 ,therefore he that would keep himself pure and clean 7#a ,john v4 #ah471 and save his own soul1 shall be far from them1 shall keep himself far from such people4 ,he prays with ,job1 8,let their counsel be far from me40 ,job xxi4 #af1 #ag4 ,because their good is not in their hand1 their candle is oft put out1 c4 ,and he resolves with ,jacob1 ,my soul shall not enter into their secret1 to have such intimacy with them as join counsels with them1 ,gen4 xlix4 #f4 ,and ver4 #aj1 #aa1 ,cast out of thy company1 family1 jurisdiction1 the scorner that contemns the godly men1 and mocks instruction for such men are infectious1 and able to corrupt all they converse with4 ,but cast him out1 and contention shall go out with him4 ,it is such only that mars the union of the godly1 that stirs up strife1 and foments divisions4 ,thou shalt have more peace1 and be more free from sin and shame4 ,but sound hearted upright men1 who deal faithfully1 not to please but to profit1--you should choose these to intrust and rely upon1 those should be friends of kings4 ,ver4 #ad4 ,as a harlot's allurements are like pits to catch men1 so the allurements of wicked ungodly men1 their power1 policy1 c41 and their fair speeches and flatteries1 are a deep ditch to catch men in to this spiritual whoredom and fornication spoken of4 ,ezek4 xxiii4 ,and he whom ,god is provoked with1 by former wickedness1 falls into it1 ,eccl4 vii4 #bf1 ,ver4 #bd1 #be4 8,make not friendship with an angry man and with a furious man thou shalt not go10 c4 ,and is not association in arms with such1 as friends against an enemy1 a making friendship with them we are sworn to hold as enemies8 ,if we may not converse with a furious passionate man1 how then with men of blood1 enraged1 whose inveterate malice hath now occasion to vent against all the godly8 ,for thou wilt learn his ways1 as we have always seen it by experience1 and thou wilt get a snare to thy soul4 ,if thou go not in his ways you cannot agree1 you will fall out and quarrel1 and that is a snare to thee4 ,ver4 #bh4 8,remove not the ancient land-mark which thy fathers have set40 ,if it be so dreadful and accursed to remove our neighbour's marks and bounds1 ,o6 how much more to change and alter ,god's land-mark1 his privileges1 oaths and covenants1 c4 ,and chap4 xxiii4 #aj1 #aa1 ,deut4 xix4 #ad and xxvii4 #ag4 ,chap4 xxiii4 #a1 #g4 8,when thou sittest to eat with a ruler1 consider diligently what is before thee4 ,for as he thinketh in his heart so is he10 c4 ,consider diligently what men are1 not what they pretend and seem to be4 ,for as they think1 so are they1 not as they pretend with their tongue and countenance1 but as they think in their heart1 which is better evidenced by their common and habitual speaking and walking1 than any deliberate and resolved profession contrived of purpose4 ,but if thou consider not this1 the morsel thou hast eaten thou shalt vomit up4 ,thou shalt dearly pay for thy credulity1 and lose all thy sweet words4 ,ver4 #bc4 8,buy the truth and sell it not10 c4 ,do not we sell the truth1 and cause1 and all1 into the hands of the enemies of all8 whereas we ought to ransom the kingdom's liberty and religious interest1 with the loss of all extrinsic interest that does but concern the accession of one's honour4 ,yet we sell1 endanger1 and venture all for that4 ,chap4 xxiv4 #a4 8,be not thou envious against evil men1 neither desire thou to be with them40 ,godly men's hearts are often tickled to be acquainted with1 in league and friendship with wicked men1 when they have power1 that they may not be hurt by them4 ,but seeing there is no society between light and darkness1 let not the godly desire to be with them1 7as in chap4 xxiii4 #ag17 but rather to be in ,god's fear always4 ,that is good company4 ,the reason is 7verse #b17 their heart studies the destruction of the godly1 7why then would thou walk with thine enemy87 and you shall hear nothing but mischief on their lips4 ,ver4 #ab4 ,it is not according to men's words but works they should be judged4 ,and why do not we follow that rule in our judging8 ,do we mock ,god as one mocks another8 ,job xxxiv4 #aa1 ,psal4 lxii4 #ab1 ,jer4 xxxii4 #ai1 ,rom4 ii4 #f1 ,ver4 #ba1 c4 ,men given to change1 false deceitful men1 meddle not with such1 if thou either fear ,god or respect man4 ,for such will be sure to no interest but their own4 ,then calamity shall come suddenly4 ,therefore have nothing to do with them4 ,for 8who knoweth the ruin of them both10 of them and all other wicked men1 or of both them and the king1 if wicked8 ,also to the wise and godly this belongs1 8,it is not good to have respect of persons in judgment10 whether he be king or nobleman4 ,a righteous state respects not the person of the prince and mighty1 saith ,job4 ,but he that says to the righteous1 you are wicked sectaries1 and also malignants1 because ye will not approve all their resolutions1 and to the wicked1 8thou art righteous10 to the malignants1 you are the honest men1 the blessed of the ,lord1--who did ever to this day fall under ,meroz' curse1 should the people approve him8 ,no certainly1 8,him shall the people curse1 and the nations shall abhor him10 or them4 ,but a blessing on them that would reprove our sins and search them out1 ver4 #be4 ,the malignant party are even speaking so as the classers and purgers did to us1 even so will we do to them4 ,but ,god will render to them according to their work1 ver4 #bi4 ,chap4 xxv4 #b4 8,it is the honour of kings to search out a matter40 ,it is a king and judge's glory to search out a matter1 to try dissemblers before they trust them4 ,god's glory is to pardon4 ,man's glory is to administer justice impartially4 ,ver4 #d1 #e1 show what need there is of purging places of trust1 especially about the king4 ,dross cannot be melted4 ,take what pains you will1 it will not convert into a vessel and become useful4 ,this mixed in1 obstructs all equity1 justice1 and piety1 where it is4 ,the ruler should be the refiner to purge away this dross1 and the army1 or judicatory1 or kingdom1 is a vessel4 ,you shall never get a fined vessel for use and service till you purge away the dross1 ,psal4 ci4 #d4 ,then1 7ver4 #h7 we should follow peace with all men as much as is possible1 never to begin strife or draw the sluice of contention4 ,but if we be wronged1 we should not for all that go out hastily to strife1 till1 #a4 ,the justice and equity of the cause appear1 #b4 ,that the matter whereabout we contend be of great moment1 a ground to found a war upon1 #c4 ,that we first use all means of peace and agreement possible1 #d4 ,that we overmatch not ourselves with those who are too strong for us1 7see chap4 xvii4 #ad7 8lest0 thou be brought to that extremity that 8thou know not what to do40 ,thus ,christ adviseth1 ,luke xiv4 #ca4 ,i am persuaded this would plead much in reason to yield security to ,england1 so be it our wrong were repaired1 and no more done4 ,ver4 #ai shows what the employment of unfaithful men1 who mean nothing less than they pretend1 is4 ,they fail when most is expected1 and hurt beside1 as ,job's friends1 chap4 vi4 #ae4 ,and ver4 #bf4 ,a righteous and upright man1 consenting with a wicked man in sin1 or1 through fear of him1 not daring to do his duty1 turning to him and his way1 or dallying and flattering him in his iniquity1 is like 8a troubled fountain10 is not good and profitable for edification nor correction1 having troubled the purity of his soul through the mud of carnal respects and interests4 ,corruption within is the mire1 the wicked's seducements are like the beast's trampling it with his foot4 ,and he is like a corrupt1 infected1 and poisoned fountain1 more ready to infect and draw others by his example4 ,ver4 #bg4 ,a man should not seek honour and preferment that is base and shameful4 ,none of the trees longed for sovereignty but the bramble4 ,chap4 xxvi4 #a4 8,as snow in summer and as rain in harvest1 so honour is not seemly for a fool40 ,it is as unseemly1 prodigious1 and destructive a thing1 to give honours1 promotions1 and trust to a wicked man1 as snow and much rain in harvest1 a reproach and punishment more becomes him than honour1 the reward of goodness 7as ver4 #c71 a whip1 rod1 and bridle are more for him1 to restrain him from wrong and provoke him to goodness4 ,ver4 #f4 ,he that commits an errand or business to a wicked man and intrusts him with it1 is as unwise in so doing1 as if he did cut off the messenger's feet he sent4 ,he deprives himself of the means to compass it4 ,he sends a lame man to run an errand4 ,he is punished by himself as if he had cut off his own feet1 and procureth sorrow and discontent to himself1 as if he were compelled to drink nothing but what is contrary to his stomach4 ,ver4 #g4 ,all good speeches halt and limp in evil men's mouths1 for there is no constancy in their mouths4 ,within they are very rottenness4 8,out of the same mouth come blessing and cursing10 ,james iii4 #aj4 ,their very words agree not1 the public and extraordinary crosses the private and ordinary4 ,and their actions have less harmony with their words4 ,professing they know ,god1 in works they deny him c4 ,ver4 #h4 ,to give a madman a weapon1 what else is it but to murder8 ,to bring shot to an ordinance which may do much mischief to himself and others1 is to be accessory to that mischief4 ,so to give 8honour to a fool40 ,he hath given power to them and put them in a capacity to do evil1 and set them on work again to perfect their designs against good men4 ,ver4 #i4 ,as a drunken man1 with a thorn in his hand1 can make no use of it1 but to hurt himself and others1 so wicked men's good speeches and fair professions commonly tend to some mischief4 ,these but cover their evil designs and yet the covering is shorter than that it can hide them4 ,ver4 #aj4 ,wicked rulers 7look the margin7#dja77 grieve and molest the subjects3 and the means to effect this is1 to employ the fool and transgressor1 to give offices and countenance to evil men1 which may be instruments of their lust1 so ,abimelech1 ,judges ix4 #d1 so ,jezebel1 #a ,kings xxi4 #aj1 so in ,neh4 vi4 #ab4 ,ver4 #aa4 ,the dog1 feeling his stomach surcharged1 goes to the grass1--as our malignants to profess repentance1--and casts up that which troubles him1 by a feigned confession4 ,but because there is no change in his nature1 he is inwardly stirred by his old principles to lick up that vomit1 to commit and practise what he professed repentance for1 yea1 and to profess the same he pretended sorrow for4 ,when power is confirmed in their hand they will return to their folly4 ,ver4 #ag4 ,what else is our interposing ourselves in the king's quarrel concerning ,england1 though we have interest in it to endeavour it in a peaceable way1 if he were fit for it1 yet in comparison of our kingdom and religion's safety1 which may be ruined by war1 it is no such matter as belongeth to us4 ,and so it falls out1 we are like a man taking a dog by the ears to hold him1 we have raised up many enemies1 and provoked them to bite us4 ,we cannot hold them long from destroying him1 and we provoke them more by holding them1 in espousing his quarrel1 as ,jehoshaphat joining with ,ahab4 ,we had done well to interpose ourselves between the king and them to make peace1 but to side with one party was not well done4 ,verses #ah1 #ai4 ,furious and bloody men take all opportunities to hurt others1 especially good men1 and so deceive those employed4 ,but they do it under a pretence4 ,as a scorner reproacheth under a pretence of sport1 so they1 under other pretences1 of wrongs done1 of the country's defence1 c4 ,verses #bj1 #bd1 show the way to prevent trouble and keep peace4 ,as a contentious turbulent person would inflame a whole country and put them by the ears1 so a person1 though not contentious in his own nature1 yet having many contentious interests following him1 which he will not quit1 or commit to ,god's providence1 as our king was4 ,o it is the destruction of a nation to have such a person among them4 ,he hath broken the peace of two kingdoms4 ,verses #bc1 #bd1 #be1 #bf4 ,burning lips1 hot and great words of love and friendship1 and a wicked heart revenging its enmity1 and minding nothing less than what is spoken1 is like a potsherd1 a drossy piece covered over with the fairding7#djb7 of hypocrisy1 or1 like a sepulchre garnished and painted1 he dissembles and speaks vanity1 and flatters4 ,psal4 xii4 #c4 ,but he lays up his wicked purposes close within him till a time of venting them4 ,therefore when he speaks so fair and courteously1 be not confident of him1 trust him not too far till thou have proof of his reality4 ,put not thyself and thy dearest interests into his mercy4 ,this is wisdom1 and not want of charity1 ,jer4 xii4 #f2 ,micah vii4 #e4 ,cain1 ,joab1 and ,judas1 are proofs of this4 ,it may be covered a time1 but not long4 ,naturam expellas furca licet1 usque recurret47#djc7 ,all the world shall be witness of it1 ,psal4 cxxv4 ,so then1 7ver #ba47 the calumniator and false accuser1 who openly professes his hatred and malice1 and the flatterer that seems to be moved with love1 both of them produce one effect1 viz41 ruin and calamity4 ,chap4 xxvii4 #c1 #d4 8,a stone is heavy1 and the sand weighty1 but a fool's wrath is heavier than them both10 c4 ,we see what we may expect of the enraged1 exasperated malignant party4 ,their wrath against all the godly1 for their faithful secluding and purging them out of places of trust1 is weighty and insupportable like the sand of the sea4 ,it will crush them under it if ,god support not4 ,it is like a swelling river1 or a high spring tide1 it goes over all banks1 since the state and church have drawn the sluice and let it out4 ,but when it is joined with envy and malice1 against godliness and piety itself1 who can stand before that8 ,no means can quench that heat4 ,ver4 #f3 ,faithful men's reproofs1 remonstrances1 and warnings1 applied in love and compassion1 are better than an enemy's kisses and flatteries1 than his oils and ointments are4 ,therefore we would pray against the one1 and for the other1 that ,god would smite us with the mouth of the righteous1 but keep us from the dainties of the wicked ,joabs1 ,judases1 and ,ahithophels4 ,verse #h speaks sadly against ministers that withdraw from their charges so unnecessarily1 as a bird that wandereth too long from her nest3 the young starve for cold or famine1 or are made a prey4 ,so these who1 having no necessary call to be elsewhere1 especially not being members of the ,commission1 yet stay not with their flocks1 are guilty of their soul's ruin4 ,ver4 #aj3 ,o how doth this speak against the present course of judicatories6 ,they have forsaken their old faithful friends1 when they proved ever constant1 and have gone in to their wicked countrymen's house in the day of their calamity4 ,but a neighbour in affection and piety1 is nearer than a brother in flesh and near in habitation4 ,chap4 xxviii4 #a3 8,the wicked fleeth when no man pursueth2 but the righteous is bold as a lion40 ,wicked men are now chosen for stoutness and courage1 but they have no sure foundation for it4 ,it is but like the rage and temerity of a madman or drunkard4 ,but godly men1 once satisfied in grounds of conscience about their duty1 would have been bold as lions4 ,a good conscience would have made them bold1 ,psal4 cxii4 #g1 #h1 ,lev4 xxvi4 #cf4 ,now1 ver4 #b1 behold the punishment of our sins1 our governors are changed1 there is almost a total alteration1 and we are faces about1 which cannot but bring ruin to the land1 especially when men of understanding and piety are shut out4 ,ver4 #d1 with chap4 xxix4 #bg3 ,it is a great point and argument of declining and forsaking the law of ,god1 when men praise the wicked1 change their names though they themselves be not changed1 and leave off contending with1 or declaring against them1 and do rather plead for them4 ,but godly men1 that keep the law1 contend with1 discountenance1 and oppose them1 as ,david1 8,i hate them that hate thee10 and earnestly contend with them4 ,thus they are kept from partaking with other men's sins4 ,ver4 #e3 ,it is not very likely that all the ungodly should now understand the duty of the times and discern the right way1 and that so many that fear ,god understand it not1 seeing the ,lord's secret is revealed to them1 ,psal4 xxv4 #ad4 ,verses #f1 #g3 ,a poor man1 and weak means1 if they be of upright men1 are better and stronger than many rich and strong perverters4 ,a companion of evil men and a keeper of the law agree not in one person2 the one is an honour1 the other a shame to all that have interest in them4 ,ver4 #i3 ,their prayers and professions are abomination1 no acceptation of those that turn away their ears from obedience to the law1 who walk contrary to it4 ,ver4 #aj3 ,these cunning and crafty men that have enticed some godly men1 and led them on in the present course1 shall themselves smart for it1 when the godly seduced shall see good things after all this4 ,ver4 #ab3 ,when wicked men have power and trust1 good men hide and retire themselves from such a congregation or assembly of the wicked4 ,see chap4 x4 #aj1 #aa4 ,should we thus choose our own plague1 tyranny1 oppression1 calamity1 and misery1 and cast away our own glory8 ,then1 7ver4 #ac7 repentance requires time and ingenuous confession1 and real forsaking4 ,if both these join not1 it is but a covering and hiding of sin4 ,if a man confess1 and yet walk and continue in them1 he is but using his confession as a covering to retain his sins1 and such shall not find mercy of ,god1 or prosper before men4 ,ver4 #ad3 ,it is not so despisable a thing to fear alway1 and to be very jealous of sin as it is now made4 ,it is counted a reproach to have any scruples at the present course4 ,but happy is he that abstaineth from all appearance of evil1 but he that emboldeneth himself1 and will not question any thing that makes for advantage1 falls into mischief4 ,ver4 #ae1 #ag show the lamentable condition of a people under wicked rulers4 ,they are beasts and not men towards the people1 especially towards the best1 ,dan4 vii4 #d1 #e1 ,zeph4 iii4 #c4 ,ver4 #ag3 ,how doth that agree with our sparing of bloody men1 of our soliciting for their impunity1 of our pardoning them8 ,are they not1 by the appointment of ,god's law1 ordained for destruction1 and haste to it8 ,should any then stay them8 ,should they not then far less employ them8 ,and1 7ver4 #bd7 if it be so heinous to take our father's goods upon this pretence1 because they are our own1 how much more sacrilege is it to rob ,god of his interests1 and give over his money to bankrupts1 and say it is no transgression to rob the land of its defence1 and make them naked1 as ,ahaz his confederacy did8 ,certainly it is murder4 ,ver4 #bh and chap4 xxix4 #b and xi4 #ab and xxviii4 #bh are to one purpose4 ,we have forsaken our own mercy and wronged our own souls2 and destroyed ourselves in choosing our own judgment1 and making our own rod to beat us withal4 ,chap4 xxix4 #a3 ,we being so often reproved by his word and providence for the sin of association with the wicked1 and being so lately punished for it1 and having so lately reproved ourselves for it in our declarations and fasts1 yet to harden our necks1 what can we expect but utter destruction1 and that without remedy1 as we sentenced ourselves8 ,ezra ix4 #ac and xiv4 #ac1 ,isa4 xxx4 #ac1 #ad4 ,shall not this iniquity be to us a breach ready to fall1 even this iniquity of going down to ,egypt for help1 c4 ,then1 7ver4 #f7 there is a snare to entrap thy feet in the sins of the wicked2 if thou be joined with them1 thou cannot well escape4 ,ver4 #h3 ,wicked profane contemners of ,god and his people bring ruin on a city or commonalty1 they set it on fire and blow it up4 ,but godly men pacify wrath1 turn away judgments1 and purge all from provocations1 which is the only means to turn it away4 ,ver4 #af shows1 when wicked men gather together1 and grow in state and power1 they grow worse1 and sin with greater boldness1 and transgression then overflows the land1 tanquam ruptis repagulis47#djd7 ,there is no obstacle4 ,see ,psal4 xii4 ,and ver4 #bd shows1 he that is partner and fellow receiver with a thief1 or conceals such offenders1 endangers his own destruction2 and he that stays with1 and associates with wicked men1 must hear cursing and cannot bewray it4 ,he will see many abominations1 that though he would1 he cannot remedy4 ,ver4 #be3 ,fear of man and of the land's danger1 hath brought many into a snare1 to run from the ,lord to an arm of flesh1 but he that trusts in the ,lord shall be safe4 ,ver4 #bg3 ,here is the deadly enmity between the two seeds1 they cannot reconcile well4 ,see ver4 #aj and chap4 xxi4 #c4 ,it is no wonder the godly abominate such men who are ,god's enemies and the land's plague4 ,chap4 xxx4 #aa1 #ad describes the malignant party1 who make nothing of the godly magistrates or their mother church and land1 but curse1 malign1 oppose as much as they could1 and are oppressors1 monstrous tyrants1 mankind beasts1 or beastly men4 ,the subject of their cruelty is the godly afflicted man4 ,they eat up all and will not leave the bones1 as the prophet complains1 8,i lie among men whose teeth are as spears and arrows1 and their tongue a sharp sword40 ,and then1 ver4 #ab1 #ac1 #bj describe our enemies1 the invaders4 ,they think themselves godly and righteous1 yet are not purged from their filthiness4 ,they are given up to strong delusions to believe lies1 and there is no lie greater than this1 that they are a godly party in a godly cause and way4 ,they wipe their mouth after all their bloodshed1 and say1 ,i have done no evil4 ,they wash their hands1 as ,pilate1 as if they were free of the blood of these just men1 whose souls cry under the altar4 ,ver4 #ba-bc3 ,it is a burden to the world and a plague to mankind1 when servants1 unworthy men1 and persons unfit for high places are set in authority1 and when wicked men have their desire of plenty and honour1 7chap4 xix4 #aj47 and when an odious woman1 or men of hateful vicious dispositions1 come to preferment and are espoused by a state1--nought they were while alone1 but worse now when they have crept into the bed and bosom of the state2 her roots were nought before1 but now she is planted in rank mould1 and will shoot forth her unsavoury branches and blossoms1--and when handmaids1 kept in a servile estate because of their disposition and quality1 get their masters ushered out1 and they become heirs1 at least possessors of the inheritance or trust4 ,ver4 #cc shows how necessarily war and contention follow upon unnecessary provocations by word or deed1 such as we have given many to ,england1 though indeed they have given moe47#dje7 ,and lastly1 chap4 xxxi4 #bj1 #bf1 #ca shows how word and work should go together1 and men should be esteemed and praised according to their works and fruit of their hands4 ,a ,,treatise ,,of ,,christian ,,love4 ,john xiii4 #ce4 8,by ,this ,shall ,all ,men ,know ,that ,ye ,are ,my ,disciples1 ,if ,ye ,have ,love ,one ,to ,another40 ,first ,printed ,at ,edinburgh ,in #agdc4 ,to ,the ,reader4 ,this treatise concerning ,christian ,love1 was composed by the pious and learned ,mr4 ,hugh ,binning who was minister of the gospel at ,govan1 near to ,glasgow4 ,he was much celebrated and esteemed in this church1 for several practical treatises1 frequently printed for the benefit of the public1 but this is not inferior to any of them4 ,though there have been many excellent discourses in late years on this divine subject1 yet1 considering that there never was a time wherein a treatise of this kind was more seasonable and necessary than the present1 when the love of many1 of too1 too many1 is waxed cold1 and this holy fire is almost extinguished1 this cannot be thought to be superfluous4 ,the author was a minister of a most pacific temper1 and this amiable grace and virtue did illustriously shine forth in him2 and in this discourse1 he breathes with a spirit of love in the most affecting and gaining manner1 so that1 ,i dare say1 that1 though it be above ninety years since he composed it1 it does not fall short of any performance of this kind that has since appeared in public4 ,this treatise1 with a great number of excellent sermons1 preached by this able minister of the gospel1 many of which have never been printed1 in a manuscript in folio1 was found in the late ,rev4 ,mr4 ,robert ,wodrow1 minister at ,eastwood1 his library1 and all care has been taken to publish it faithfully1 without any alteration either by adding or diminishing any thing from it4 ,this divine subject of ,christian love he lays a great stress upon2 he shows that there is a greater moment and weight in ,christian charity1 than in the most part of those things for which some ,christians bite and devour one another4 ,it is the fundamental law of the gospel1 to which all positive precepts and ordinances should stoop4 ,unity in judgement is very necessary for the well being of ,christians1 and ,christ's last words persuade this1 that unity in affection is most essential and fundamental4 ,this is the badge that he left to his disciples2 if we cast away this upon every different apprehension of mind1 we disown our ,master1 and disclaim his token and badge4 ,mr4 ,binning treats of this subject in a most sublime and pathetic strain2 he explains the nature of this grace1 discourses of the excellent properties and blessed effect and fruits of it1 in a ravishing and captivating manner4 ,there is such a variety of beauties in this treatise1 that they deserve to be noticed in this preface1 and particularly1 his admirable commentary on the #acth chapter of the ,first ,epistle to the ,corinthians1 wherein he outstrips all that went before him and1 in fine1 he enforces the exercise of this grace with the most convincing argument and the most powerful motives4 ,and now1 not to detain the reader from the perusal1 it is earnestly wished that the end of the publication may1 by the blessing of ,god1 be obtained1 which is1 that ,christians in our days may be as the primitive ones1--of one mind and of one heart1 and that they may love one another with a pure heart fervently4 ,chapter ,i4 ,the beauty and excellency of this world consists1 not only in the perfection and comeliness of each part in it1 but especially in the wise and wonderful proportion and union of these several parts4 ,it is not the lineaments and colours that make the image or complete beauty1 but the proportion and harmony of these1 though different severally4 ,and truly that is the wonder1 that such repugnant natures1 such different parts1 and dissentient qualities1 do conspire together in such an exact perfect unity and agreement1 in which the wisdom of ,god doth most appear1 by making all things in number1 weight and measure4 ,his power appears in the making all the materials of nothing1 but his wisdom is manifested in the ordering and disposing so dissonant natures into one well agreeing and comely frame2 so that this orderly disposition of all things into one fabric1 is that harmonious melody of the creation1 made up as it were of dissonant sounds1 and that comely beauty of the world1 resulting from such a proportion and wise combination of divers lines and colours4 ,to go no further than the body of a man1 what various elements are combined into a well ordered being1 the extreme qualities being so refracted and abated as they may join in friendship and society1 and make up one sweet temperament6 ,now1 it is most reasonable to suppose1 that1 by the law of creation1 there was no less order and unity to be among men1 the chiefest of the works of ,god4 ,and so it was indeed4 ,as ,god had moulded the rest of the world into a beautiful frame1 by the first stamp of his finger1 so he did engrave upon the hearts of men such a principle1 as might be a perpetual bond and tie to unite the sons of men together4 ,this was nothing else but the law of love1 the principal fundamental law of our creation1 love to ,god1 founded on that essential dependence and subordination to ,god1 and love to man1 grounded upon that communion and interest in one image of ,god4 ,all the commandments of the first and second table are but so many branches of these trees1 or streams of these fountains4 ,therefore our ,saviour gives a complete abridgment of the law of nature and the moral law1 8,thou shalt love the ,lord thy ,god with all thy heart1 and with all thy soul1 and with all thy mind1 this is the first and great commandment4 ,the second is like unto it1 ,thou shalt love thy neighbour as thyself10 ,matth4 xxii4 #cg1 #ch1 #ci4 ,and therefore1 as ,paul says1 8,love is the fulfilling of the law10 ,rom4 xiii4 #aj4 ,the universal debt we owe to ,god is love in the superlative degree1 and the universal debt we owe one another is love in an inferior degree1 yet of no lower kind than that of our selves4 8,owe no man any thing1 but to love one another0 7,rom4 xiii4 #h71 and that collateral with himself1 as ,christ speaks4 ,unto these laws all other are subordinate1 and one of them is subordinate to the other1 but to nothing else4 ,and so1 as long as the love of ,god may go before1 the love of man should follow1 and whatever doth not untie the bond of divine affection1 ought not to loose the knot of that love which is linked with it4 ,when the uniting of souls together divides both from ,god1 then indeed1 and only then1 must this knot be untied that the other may be kept fast4 ,but this beautiful and comely frame of man is marred4 ,sin hath cut in pieces that divine love that knit man to ,god2 and the dissolving of this hath loosed that link of human society1 love to our neighbour4 ,and now all is rents1 rags1 and distractions1 because self love hath usurped the throne4 ,the unity of the world of mankind is dissolved1 one is distracted from another1 following his own private inclinations and inordinate affection1 which is the poison of enmity1 and seed of all discord4 ,if the love of ,god and of one another had kept the throne1 there had been a coordination and co-working of all men in all their actions1 for ,god's glory and the common good of man4 ,but now self love having enthroned itself1 every man is for himself1 and strives1 by all means1 to make a concurrence of all things to his own interest and designs4 ,the first principles of love would have made all men's actions and courses flow into one ocean of divine glory and mutual edification1 so that there could not have been any disturbance or jarring amongst them1 all flowing into one common end4 ,but self-love hath turned all the channels backward towards itself1 and this is its wretched aim and endeavour1 in which it wearies itself1 and discomposes the world1 to wind and turn in every thing1 and to make1 in the end1 a general affluence of the streams into its own bosom4 ,this is the seed of all division and confusion which is among men1 while every man makes himself the centre1 it cannot choose but all the lines and draughts of men's courses must thwart and cross each other4 ,now1 the ,lord ,jesus having redeemed lost man1 and repaired his ruins1 he makes up this breach1 especially restores this fundamental ordinance of our creation1 and unites men again to ,god and to one another4 ,therefore he is our peace1 he hath removed the seeds of discord between ,god and man1 and between man and man4 ,and this is the subject of that divine epistle which the beloved apostle1 full of that divine love1 did pen1 8,god is love1 and in this was the love of ,god manifested1 that ,god sent his only begotten ,son into the world4 ,and he that loveth is born of ,god1 and knoweth ,god1 but we love ,god1 because he loved us first1 and if ,god so loved us1 we ought also to love one another40 #a ,john iv4 ,this is the very substance of the gospel1 a doctrine of ,god's love to man1 and of man's love due to ,god1 and to them who are begotten of ,god1 the one declared1 the other commanded4 ,so that much of the gospel is but a new edition or publication of that old ancient fundamental law of creation4 ,this is that paradox which ,john delivers1 8,i write no new commandment unto you1 but an old commandment1 which you had from the beginning2 again1 a new commandment ,i write unto you1 which thing is true in him and you1 because the darkness is past1 and the true light now shineth10 #a ,john ii4 #g1 #h4 ,it is no new commandment1 but that primitive command of love to ,god and men1 which is the fulfilling of the law2 and yet new it is1 because there is a new obligation superadded4 ,the bond of creation was great1 but the tie of redemption is greater4 ,god gave a being to man1 that is enough4 ,but ,god to become a miserable man for man1 that is infinitely more4 ,fellow creatures1 that is sufficient for a bond of amity4 ,but to be once fellow captives1 companions in misery1 and then companions in mercy and blessedness1 that is a new and stronger bond4 ,mutual love was the badge of reasonable creatures in innocency4 ,but now ,jesus ,christ hath put a new stamp and signification on it2 and made it the very differential character and token of his disciples1 8,by this shall all men know that ye are my disciples1 if ye love one another40 ,and therefore1 when he is making his latter will1 he gives this testamentary commandment to his children and heirs1 8,a new commandment give ,i unto you1 that ye love one another1 as ,i have loved you1 that ye also love one another40 ,new indeed6 ,for though it be the same command1 yet there was never such a motive1 inducement1 and persuasive to it as this3 8,god so loved that he gave me1 and ,i so loved that ,i gave myself1 that is an addition more than all that was before10 ,john xiii4 #cd1 #ce4 ,there is a special stamp of excellency put on this affection of love1 that ,god delights to exhibit himself to us in such a notion4 8,god is love10 and so holds out himself as the pattern of this4 8,be ye followers of ,god as dear children1 and walk in love10 ,eph4 v4 #a1 #b4 ,this is the great virtue and property which we should imitate our ,father in4 ,as ,god hath a general love to all the creatures1 from whence the river of his goodness flows out through the earth1 and in that1 is like the sun conveying his light and benign influence1 without partiality or restraint1 to the whole world1 but his special favour runs in a more narrow channel towards these whom he hath chosen in ,christ2 so in this a ,christian should be like his ,father1 and there is nothing in which he resembles him more than in this1 to walk in love towards all men1 even our enemies4 ,for in this he gives us a pattern1 ,matt4 v4 #dd1 #de3 8,but ,i say unto you1 ,love your enemies1 bless them that curse you1 do good to them that hate you1 and pray for them which despitefully use you1 and persecute you1 that ye may be the children of your ,father which is in heaven2 for he maketh his sun to rise on the evil and on the good1 and sendeth rain on the just and on the unjust40 ,to do good to all1 and to be ready to forgive all1 is the glory of ,god1 and certainly it is the glory of a child of ,god to be merciful as his ,father is merciful1 and good to all1 and kind to the unthankful4 ,and this is to be perfect as he is perfect4 ,this perfection is charity and love to all4 ,but the particular and special current of affection will run toward the household of faith1 those who are of the same descent1 and family1 and love4 ,this drawn into such a compass1 is the badge and livery of his disciples4 ,these two in a ,christian are nothing but the reflex of the love of ,god1 and streams issuing out from it4 ,a ,christian walking in love to all1 blessing his enemies1 praying for them1 not reviling or cursing again1 but blessing for cursing1 and praying for reviling1 forgiving all1 and ready to give to the necessities of all1 and more especially1 uniting the force of his love and delight1 to bestow it upon these who are the excellent ones1 and delight of ,god1 such a one is his ,father's picture1 so to speak4 ,he is partaker of that divine nature1 and royal spirit of love4 ,gal4 vi4 #aj3 8,as we have therefore opportunity1 let us do good unto all men1 especially unto them who are of the household of faith40 #a ,thess4 iii4 #ab1 #ac3 8,and the ,lord make you to increase and abound in love one towards another1 and towards all men1 even as we do towards you1 to the end he may establish your hearts unblameable in holiness before ,god1 even our ,father1 at the coming of our ,lord ,jesus ,christ1 with all his saints40 ,it is foretold by our ,lord ,jesus ,christ1 that in the last days the 8love of many shall wax cold10 ,matt4 xxiv4 #ab4 ,and truly this is the symptom of a decaying and fading ,christian and church4 ,love is the vital spirits of a ,christian1 which are the principles of all motion and lively operation4 ,when there is a deliquium7#djf7 in these1 the soul is in a decay2 it is so comprehensive an evil1 as alone is sufficient to make an evil time4 ,and besides1 it is the argument and evidence1 as well as the root and fountain1 of abounding iniquity1 because this is the epidemical disease of the present time1 love cooled1 and passion heated1 whence proceed all the feverish distempers1 contentions1 wars and divisions1 which have brought the church of ,god near to expiring4 ,therefore being mindful of that of the apostle1 ,heb4 x4 #bd1 ,i would think it pertinent to consider one another1 and provoke again unto love and to good works4 ,it was the great charge that ,christ had against ,ephesus1 8,thou hast left thy first love40 ,i shall therefore show the excellency and necessity of this grace1 that so we may remember from whence we have fallen and repent1 that we may do the first works1 lest he come quickly and remove our candlestick1 ,rev4 ii4 #d1 #e4 ,chapter ,,ii4 ,i4 ,then1 it might endear this ,christian virtue unto us1 that ,god propones himself as the pattern of it1 that ,christ holds out himself as the rare example of it for our imitation4 ,it is what doth most endear ,god to creatures1 and certainly it must likewise appreciate them one to another4 #a ,john iv4 #g1 #h3 8,beloved1 let us love one another2 for love is of ,god1 and every one that loveth1 is born of ,god1 and knoweth ,god4 ,he that loveth not knoweth not ,god2 for ,god is love40 ,matt4 v4 #dd1 #de1 8,but ,i say unto you1 ,love your enemies1 bless them that curse you1 do good to them that hate you1 and pray for them which despitefully use you1 and persecute you1 that you may be the children of your ,father which is in heaven2 for he maketh his sun to rise on the evil and on the good1 and sendeth rain on the just and on the unjust40 ,eph4 v4 #a1 #b3 8,be ye therefore followers of ,god1 as dear children1 and walk in love1 as ,christ also hath loved us1 and hath given himself for us1 an offering and a sacrifice to ,god1 for a sweet smelling savour40 ,john xiii4 #ce3 8,by this shall all men know that ye are my disciples1 if ye love one another40 ,now the following of so rare an example1 and imitating of so noble and high a pattern1 doth exalt the soul into a royalty and dignity1 that it dwells in ,god and ,god in it4 #a ,john iv4 #af4 ,this is the highest point of conformity with ,god1 and the nearest resemblance of our ,father4 ,to be like him in wisdom1 that wretched aim1 did cast men as low as hell1 but to aspire unto a likeness in love1 lifts up the soul as high as heaven1 even to a mutual inhabitation4 ,,ii4 ,it should add an exceeding weight unto it1 that we have not only so high a pattern1 but so excellent a motive1 8,god so loved10 and 8herein is love1 not that we loved ,god1 but that he loved us1 and sent his ,son to be the propitiation for our sins10 therefore1 8,if ,god so loved us1 we ought also to love one another10 #a ,john iv4 #i1 #aj1 #aa4 8,walk in love1 as ,christ also hath loved us1 and hath given himself for us10 ,eph4 v4 #b4 ,here are the topics of the most vehement persuasion4 ,there is no invention can afford so constraining a motive1 ,god so loving us1 sinful and miserable us1 that he gave his only begotten ,son1 that we might live through him1 and ,christ so loving us1 that he gave himself a sacrifice for sin4 ,o then6 who should live to himself1 when ,christ died for others8 ,and who should not love1 when 8,god spared not his own ,son1 but delivered him up for us all80 8,god commendeth his love to us1 in that while we were yet sinners1 ,christ died for us10 ,rom4 viii4 #cb1 and v4 #h and xiv4 #g1 #h4 ,,iii4 ,join to this so earnest and pressing a command1 even the latter will of him to whom we owe that we are1 and are redeemed4 ,that is the burden he lays on us4 ,this is all the recompence he seeks for his unparalleled love1 8,this is my command1 that as ,i have loved you1 ye love one another10 ,john xiii4 #cd4 ,your goodness cannot extend to me1 therefore ,i assign all the beneficence and bounty ye owe to me1 ,i give it over to these whom ,i have loved1 and have not loved my life for them4 ,now1 says he1 whatsoever ye would count yourself obliged to do to me1 if ,i were on the earth among you1 do it to these poor ones whom ,i have left behind me1 and this is all the testimony of gratitude ,i crave4 ,matth4 xxv4 #cd to #dj3 8,then shall the ,king say unto them on his right hand1 ,come ye blessed of my ,father1 inherit the kingdom prepared for you from the foundation of the world4 ,for ,i was an hungered1 and ye gave me meat2 ,i was thirsty and ye gave me drink2 ,i was a stranger1 and ye took me in2 naked1 and ye clothed me2 ,i was sick1 and ye visited me2 ,i was in prison1 and ye came unto me4 ,then shall the righteous answer him1 saying1 ,lord1 when saw we thee an hungered1 and fed thee8 or thirsty1 and gave thee drink8 ,when saw we thee a stranger1 and took thee in8 or naked1 and clothed thee8 ,or when saw we thee sick1 or in prison1 and came unto thee8 ,and the ,king shall answer1 and say unto them1 ,verily ,i say unto you1 ,inasmuch as ye have done it unto one of the least of these my brethren1 ye have done it unto me40 8,these ye have always with you1 but me ye have not always40 ,it is strange how earnestly1 how solicitously1 how pungently he presses this exhortation1 ,john xiii4 #cd1 #ce1 8,a new commandment ,i give unto you1 that ye love one another as ,i have loved you1 that ye love one another4 ,by this shall all men know that ye are my disciples1 if ye have love one to another10 and xv4 #ab and l#g1 8,this is my commandment1 that ye love one another as ,i have loved you4 ,these things ,i command you1 that ye love one another10 and his apostles after him1 #a ,thess4 iv4 #i1 8,but as touching brotherly love1 ye need not that ,i write unto you1 for ye yourselves are taught of ,god to love one another40 ,coloss4 iii4 #ad1 8,and above all these things1 put on charity1 which is the bond of perfectness40 #a ,pet4 iv4 #h1 8,and above all things have fervent charity among yourselves1 for charity shall cover the multitude of sins40 ,but above all1 that beloved disciple1 who being so intimate with ,jesus ,christ1--we may lawfully conceive he was mured to that affectionate frame by his converse with ,christ1--has been most mindful of ,christ's testamentary injunctions4 ,he cannot speak three sentences but this is one of them4 ,all which may convince us of this one thing1 that there is a greater moment and weight of ,christianity in charity than in the most part of these things for which ,christians bite and devour one another4 ,it is the fundamental law of the gospel1 to which all positive precepts and ordinances should stoop4 ,unity in judgment is very needful for the well being of ,christians4 ,but ,christ's last words persuade this1 that unity in affection is more essential and fundamental4 ,this is the badge he left to his disciples4 ,if we cast away this upon every different apprehension of mind1 we disown our ,master1 and disclaim his token and badge4 ,,iv4 ,the apostle ,paul puts a high note of commendation upon charity1 when he styles it the bond of perfection4 8,above all things10 says he1 8put on charity1 which is the bond of perfectness10 ,col4 iii #ad4 ,i am sure it hath not such a high place in the minds and practice of ,christians now1 as it hath in the roll of the parts and members of the new man here set down4 ,here it is above all4 ,with us it is below all1 even below every apprehension of doubtful truths4 ,an agreement in the conception of any poor petty controversial matter of the times1 is made the badge of ,christianity1 and set in an eminent place above all which the apostle mentions1 in the #abth verse1 8bowels of mercies1 kindness1 gentleness1 humbleness of mind1 meekness1 long suffering40 ,nay1 charity itself is but a waiting handmaid to this mistress4 ,but let us consider the apostle's significant character he puts on it4 ,it is a bond of perfection1 as it were1 a bundle of graces1 and chain of virtues1 even the very cream and flower of many graces combined4 ,it is the sweet result of the united force of all graces4 ,it is the very head and heart of the new man1 which we are invited to put on1 8,above all put on charity40 ,all these fore-mentioned perfections are bound and tied together1 by the girdle of charity and love1 to the new man4 ,when charity is born and brought forth1 it may be styled ,gad17#djg7 for a troop cometh1 chorus virtutum17#djh7 8a troop or company of virtues0 which it leads and commands4 ,charity hath a tender heart1 for it hath 8bowels of mercies10--such a compassionate and melting temper of spirit1 that the misery or calamity1 whether bodily or spiritual1 of other men1 makes an impression upon it4 ,and therefore it is the ,christian sympathy which affects itself with others' afflictions4 ,if others be moved1 it moves itself through comfort and sympathy4 ,this is not only extended to bodily and outward infirmities1 but1 most of all1 to infirmities of mind and heart1 error1 ignorance1 darkness1 falling and failing in temptation4 ,we are made priests to ,god our ,father1 to have compassion on them who are ignorant and out of the way1 for that we ourselves are also compassed with infirmity1 ,rev4 i4 #f and ,heb4 v4 #b4 ,then1 love hath a humble mind1 8humbleness of mind10 else it could not stoop and condescend to others of low degree1 and therefore ,christ exhorts above all to lowliness4 8,learn of me1 for ,i am meek and lowly in heart40 ,if a man be not lowly1 to sit down below offences and infirmities1 his love cannot rise above them4 ,self-love is the greatest enemy to true ,christian love1 and pride is the fountain of self-love1 because it is impossible that1 in this life1 there should be an exact correspondence between the thoughts and ways of ,christians4 ,therefore it is not possible to keep this bond of perfection unbroken1 except there be a mutual condescendence4 ,self-love would have all conformed to it1 and if that be not1 there is the rent presently4 ,but humbleness of mind can conform itself to all things1 and this keeps the bond fast4 ,then charity1 by the link of humility1 hath meekness chained unto it1 and kindness4 ,love is of a sweet complexion1 meek and kind4 ,pride is the mother of passion1 humbleness the mother of meekness4 ,the inward affection is composed by meekness1 and the outward actions adorned by gentleness and kindness4 ,o that sweet composure of spirit6 ,the heart of the wicked is as the troubled sea1 no rest1 no quiet in it1 continual tempests raising continual waves of disquiet4 ,an unmeek spirit is like a boiling pot1 it troubles itself and annoys others4 ,then1 at length1 charity1 by lowliness and meekness1 is the most durable1 enduring1 long-suffering thing in the world1 8with long suffering1 forbearing one another in love40 ,these are the only principles of patience and longanimity4 ,anger and passion is expressed in scripture under the name of haste1 and it is a sudden1 furious1 hasty thing1 a rash1 inconsiderate1 impatient thing1 more hasty than speedy4 ,now the special exercises and operations of these graces are in the #acth verse1 8forbearing one another1 and forgiving one another10 according to ,christ's example4 ,and indeed these are so high and sublime works1 as charity must yoke all the fore-mentioned graces1 unite them all in one troop1 for the accomplishing of them4 ,and the great and sweet fruit of all this is comprehended in the #aeth verse1 8,the peace of ,god rule in your hearts1 to the which ye are called in one body40 ,peace with ,god is not here meant1 but the peace which ,god hath made up between men4 ,all were shattered and rent asunder4 ,the ,lord hath by his ,son ,jesus ,christ gathered so many into one body1 the church1 and by one ,spirit quickens all4 ,now where love is predominant1 there is a sweet peace and harmony between all the members of this one body4 ,and this peace and tranquillity of affections rules and predominates over all these lusts1 which are the mineries7#dji7 of contentions1 and strifes1 and wars4 ,v4 ,add unto this another special mark of excellency that this apostle puts on charity1 or ,christian love4 8,the end of the commandment is charity1 out of a pure heart1 of a good conscience1 and of faith unfeigned10 #a ,tim4 i4 #e4 ,if this were duly pondered1 ,i do believe it would fill all hearts with astonishment1 and faces with confusion1 that they neglected the weightier matters of the law1 and over stretched some other particular duties1 to fill up the place of this1 which is the end1 the fulfilling of the law4 ,it appears by this that charity is a cream of graces4 ,it is the spirit and quintessence extracted out of these cardinal graces1 unfeigned faith1 a good conscience1 a pure heart4 ,it is true1 the immediate end of the law1 as it is now expounded unto us1 is to drive us to believe in ,jesus ,christ1 as it is expressed1 ,rom4 x4 #d4 8,christ is the end of the law for righteousness to every one that believeth40 ,but this believing in ,christ is not the last end of it4 ,faith unfeigned in a ,mediator is intentionally for this1 to give the answer of a good conscience in the blood of ,christ1 and to purify the heart by the water of the ,spirit1 and so to bring about at length1 by such a sweet compass1 the righteousness of the law to be fulfilled by love in us1 which by divine imputation is fulfilled to us4 ,now consider the context1 and it shall yield much edification4 ,some teachers 7#a ,tim4 i4 #d47 exercised themselves and others in endless genealogies1 which1 though they contained some truth in them1 yet they were perplexing1 and brought no edification to souls4 ,curiosity might go round in such debates1 and bewilder itself as in a labyrinth1 but they did rather multiply disputes than bring true edification in the faith and love of ,god and men4 ,now1 says he1 they do wholly mistake the end of the law1 of the doctrine of the scripture4 ,the end and great purpose of it is love1 which proceeds from faith in ,christ1 purifying the heart4 ,this is the sum of all1 to worship ,god in faith and purity1 and to love one another4 ,and whatsoever debates and questions do tend to the breach of this bond1 and have no eminent and remarkable advantage in them1 suppose they be conceived to be about matters of conscience1 yet the entertaining and prosecuting them to the prejudice of this1 is a manifest violence offered to the law of ,god1 which is the rule of conscience4 ,it is a perverting of scripture and conscience to a wrong end4 ,i say then1 that charity and ,christian love should be the moderatrix of all our actions towards men4 ,from thence they should proceed1 and according to this rule be formed4 ,i am persuaded if this rule were followed1 the present differences in judgment of godly men1 about such matters as minister mere questions1 would soon be buried in the gulf of ,christian affection4 ,,vi4 ,now to complete the account of the eminence of this grace1 take that remarkable chapter of ,paul's1 #a ,cor4 xiii41 where he institutes the comparison between it and other graces1 and in the end pronounces on its behalf1 8the greatest of these is charity40 ,i wonder how we do please ourselves1 as that we had attained already1 when we do not so much as labour to be acquainted with this1 in which the life of ,christianity consists1 without which faith is dead1 our profession vain1 our other duties and endeavours for the truth unacceptable to ,god and men4 8,yet ,i show you a more excellent way10 says he in the end of the former chapter4 ,and this is the more excellent way1 charity and love1 more excellent than gifts1 speaking with tongues1 prophesying1 c4 ,and is it not more excellent than the knowledge and acknowledgment of some present questionable matters1 about governments1 treaties1 and such like1 and far more than every punctilio of them8 ,but he goes higher4 ,suppose a man could spend all his substance upon the maintenance of such an opinion1 and give his life for the defence of it1 though in itself it be commendable1 yet if he want charity and love to his brethren1 if he overstretch that point of conscience to the breach of ,christian affection1 and duties flowing from it1 it profits him nothing4 ,then certainly charity must rule out external actions1 and have the predominant hand in the use of all gifts1 in the venting of all opinions4 ,whatsoever knowledge and ability a man hath1 charity must employ it1 and use it4 ,without this1 duties and graces make a noise1 but they are shallow and empty within4 ,now he shows the sweet properties of it1 and good effects of it1 how universal an influence it hath on all things1 but especially how necessary it is to keep the unity of the church4 ,charity 8is kind0 and 8suffereth long10 771 it is longanimous or magnanimous and there is indeed no great1 truly great1 mind but is patient and long suffering4 ,it is a great weakness and pusillanimity to be soon angry4 ,such a spirit hath not the rule of itself1 but is in bondage to its own lust1 but 8he that ruleth his spirit is greater than he that taketh a city40 ,now1 it is much of this affection of love that overrules passion4 ,there is a greatness and height in it1 to love them that deserve not well of us1 to be kind to the unfaithful1 not to be easily provoked1 and not soon disobliged4 ,a fool's wrath is presently known4 ,it is a folly and weakness of spirit1 which love1 much love cures and amends4 ,it suffers much unkindness1 and long suffers it1 and yet can be kind4 8,charity envieth not40 ,envy is the seed of all contention1 and self-love brings it forth4 ,when every man desires to be esteemed chief1 and would have pre-eminence among others1 their ways and courses must interfere one with another4 ,it is this that makes discord4 ,every man would abate from another's estimation1 that he may add to his own4 ,none lives content with his own lot or station1 and it is the aspiring beyond that1 which puts all the wheels out of course4 ,i believe this is the root of many contentions among ,christians1--the apprehension of slighting1 the conceit of disrespect1 and such like1 kindles the flame of difference1 and heightens the least offence to an unpardonable injury4 ,but charity envieth not where it may lie quietly low4 ,though it be under the feet of others1 and beneath its own due place1 yet it envieth not1 it can lie contentedly so4 ,suppose it be slighted and despised1 yet it takes it not highly1 because it is lowly in mind4 8,charity is not puffed up1 and vaunteth not itself40 ,if charity have gifts and graces beyond others1 it restrains itself1 with the bridle of modesty and humility1 from vaunting or boasting1 or any thing in its carriage that may savour of conceit4 ,pride is a self admirer1 and despises others1 and to please itself it cares not to displease others4 ,there is nothing so incomportable7#daj7 in human or ,christian society1 so apt to alienate others' affections1 for the more we take of our own affection to ourselves1 we shall have the less from others4 ,o these golden rules of ,christian walking6 ,rom4 xii4 #aj1 #af1 8,be kindly affectioned one to another with brotherly love1 in honour preferring one another4 ,mind not high things1 but condescend to men of low estate4 ,be not wise in your own conceits40 ,o but that were a comely strife among ,christians1 each to prefer another in unfeigned love1 and in lowliness of mind1 each to esteem another better than himself6 ,philip4 ii4 #c4 8,knowledge puffeth up10 says this apostle 7#a ,cor4 viii4 #a7 8but charity edifieth40 ,it is but a swelling and tumour of the mind1 but love is solid piety and real religion4 ,then charity doth nothing unseemly1 8behaveth not itself unseemly10 #a ,cor4 xiii4 #e4 ,vanity and swelling of mind will certainly break forth into some unseemly carriage1 as vain estimation1 and such like1 but charity keeps a sweet decorum in all its carriage1 so as not to provoke and irritate others1 nor yet to expose itself to contempt or mockery4 ,or the word may be taken thus1 it is not fastidious4 ,it accounts not itself disgraced and abused1 to condescend to men of low estate4 ,it can with its ,master bow down to wash a disciple's feet1 and not think it unseemly4 ,whatsoever it submits to in doing or suffering1 it is not ashamed of it1 as that it were not suitable and comely4 8,charity seeketh not her own things40 ,self denial and true love are inseparable4 ,self love makes a monopoly of all things to its own interest1 and this is most opposite to ,christian affection and communion1 which puts all in one bank4 ,if every one of the members should seek its own things1 and not the good of the whole body1 what a miserable distemper would it cause in the body8 ,we are called into one body in ,christ1 and therefore we should look not on our own things only1 but every man also on the things of others1 ,philip4 ii4 #d4 ,there is a public interest of saints1 mutual edification in faith and love1 which charity will prefer to its own private interest4 ,addictedness to our own apprehension1 and too much self overweening and self pleasing is the grand enemy of that place to which we are called into one body4 ,since one ,spirit informs and enlivens all the members1 what a monstrosity is it for one member to seek its own things1 and attend to its own private interest only1 as if it were a distinct body6 ,charity 8is not easily provoked40 ,this is the straight and solid firmness of it1 that it is not soon moved with external impressions4 ,it is long suffering1 it suffers long and much4 ,it will not be shaken by violent and weighty pressures of injuries1 where there is much provocation given1 yet it is not provoked4 ,now to complete it1 it is not easily provoked at light offences4 ,it is strange how little a spark of injuries puts all in a flame because our spirits are as gunpowder1--so capable of combustion through corruption4 ,how ridiculous1 for the most part1 are the causes of our wrath6 ,for light things we are heavily moved1 and for ridiculous things sadly1 even as children who fall out among themselves for toys and trifles1 or as beasts that are provoked upon the very show of a colour1 as red or such like4 ,we would save ourselves much labour1 if we could judge before we suffer ourselves to be provoked4 ,but now we follow the first appearance of wrong1 and being once moved from without1 we continue our commotion within1 lest we should seem to be angry without a cause4 ,but charity hath a more solid foundation4 ,it dwells in ,god1 for ,god is love1 and so is truly great1 truly high1 and looks down with a steadfast countenance upon these lower things4 ,the upper world is continually calm and serene4 ,no clouds1 no tempests there1 no winds1 nothing to disturb the harmonious and uniform motion1 but it is this lower world that is troubled and tossed with tempests1 and obscured with clouds4 ,so a soul dwelling in ,god by love1 is exalted above the cloudy region4 ,he is calm1 quiet1 serene1 and is not disturbed or interrupted in his motion of love to ,god or men4 ,charity 8thinketh no evil40 ,charity is apt to take all things in the best sense4 ,if a thing may be subject to diverse acceptations1 it can put the best construction on it4 ,it is so benign and good in its own nature that it is not inclinable to suspect others4 ,it desires to condemn no man1 but would gladly1 as far as reason and conscience will permit1 absolve every man4 ,it is so far from desire of revenge1 that it is not provoked or troubled with an injury4 ,for that were nothing else but to wrong itself because others have wronged it already1 and it is so far from wronging others1 that it will not willingly so much as think evil of them4 ,yet if need require1 charity can execute justice1 and inflict chastisement1 not out of desire of another's misery1 but out of love and compassion to mankind4 ,charitas non punit quia peccatum est1 sed ne peccaretur17#daa7 it looks more to prevention of future sin1 than to revenge of a bypast fault1 and can do all without any discomposure of spirit1 as a physician cuts a vein without anger4 ,quis enim cut medetur irascitur8 8,who is angry at his own patient80 ,charity 8rejoiceth not in iniquity40 ,charity is not defiled in itself1 though it condescend to all4 ,though it can love and wish well to evil men1 yet it rejoiceth not in iniquity4 ,it is like the sun's light that shines on a dunghill1 and is not defiled1 receives no tincture from it4 ,some base and wicked spirits make a sport to do mischief themselves1 and take pleasure in others that do it4 ,but charity rejoices in no iniquity or injustice1 though it were done to its own enemy4 ,it cannot take pleasure in the unjust sufferings of any who hate it1 because it hath no enemy but sin and iniquity and hates nothing else with a perfect hatred4 ,therefore whatever advantage should redound to itself by other men's iniquities1 it cannot rejoice1 that iniquity1 its capital enemy1 should reign and prevail4 ,but it 8rejoiceth in the truth40 ,the advancement and progress of others in the way of truth and holiness is its pleasure4 ,though that should eclipse its own glory1 yet it looks not on it with an evil eye4 ,if it can find out any good in them that are enemies to it1 it is not grieved to find it and know it1 but can rejoice at any thing which may give ground of good construction of them4 ,there is nothing more beautiful in its eyes than to see every one get their own due1 though it alone should come behind4 ,charity 8beareth all things40 ,by nature we are undaunted heifers1 cannot bear any thing patiently4 ,but charity is accustomed to the yoke1--to the yoke of reproaches and injuries from others1 to a burden of other men's infirmities and failings4 ,we would all be borne upon others' shoulders1 but we cannot put our own shoulders under other men's burden1 according to that royal law of ,christ1 ,rom4 xv4 #a4 8,we that are strong ought to bear the infirmities of the weak1 and not to please ourselves0 and ,gal4 vi4 #b4 8,bear ye one another's burdens1 and so fulfil the law of ,christ10 that is the law of love1 no question4 ,charity 8believeth all things40 ,our nature is malignant and wicked1 and therefore most suspicious and jealous1 and apt to take all in the worst part4 ,but charity hath much candour and humanity in it1 and can believe well of every man1 and believe all things as far as truth will permit4 ,it knows that grace can be beside a man's sins4 ,it knows that itself is subject to such like infirmities4 ,therefore it is not a rigid and censorious judger2 it allows as much latitude to others as it would desire of others4 ,it is true it is not blind and ignorant4 ,it is judicious1 and hath eyes that can discern between colours4 ,credit omnia credenda1 sperat omnia speranda4 8,it believes all things that are believable1 and hopes all things that are hopeful40 ,if love have not sufficient evidences1 yet she believes if there be some probabilities to the contrary1 as well as for it4 ,the weight of charity inclines to the better part1 and so casts the balance of hope and persuasion2 yet being sometimes deceived1 she hath reason to be watchful and wise1 for 8the simple believeth every word40 ,if charity cannot have ground of believing any good1 yet it hopes still4 ,qui non est hodie1 cras magis aptus erit17#dab7 says charity1 and therefore it is patient and gentle1 waiting on all1 if peradventure ,god may 8give them repentance to the acknowledging of the truth10 #b ,tim4 ii4 #be4 ,charity would account it both atheism and blasphemy1 to say such a man cannot1 will not find mercy4 ,but to pronounce of such as have been often approven in the conscience of all1 and sealed into many hearts1 that they will never find mercy1 that they have no grace1 because of some failings in practice and differences from us1 it were not in sobriety but madness4 ,it is certainly love and indulgence to ourselves1 that make us aggravate other men's faults to such a height4 ,self love looks on other men's failings through a multiplying or magnifying glass1 but she puts her own faults behind her back4 ,non videt quod in mantica qu a tergo est47#dac7 ,therefore she can suffer much in herself but nothing in others1 and certainly much self forbearance and indulgence can spare little for others4 ,but charity is just contrary4 ,she is most rigid on her own behalf1 will not pardon herself easily1 knows no revenge but what is spoken of #b ,cor4 vii4 #aa1 self revenge1 and hath no indignation but against herself4 ,thus she can spare much candour and forbearance for others1 and hath little or nothing of indignation left behind to consume on others4 8,charity never faileth40 ,this is the last note of commendation4 ,things have their excellency from their use and from their continuance2 both are here4 ,nothing so useful1 no such friend of human or ,christian society as charity1 the advantage of it reacheth all things4 ,and then1 it is most permanent and durable4 ,when all shall go1 it shall remain4 ,when ordinances1 and knowledge attained by means and ordinances1 shall evanish1 charity shall abide1 and then receive its consummation4 ,faith of things inevident and obscure shall be drowned in the vision of seeing ,god's face clearly4 ,hope of things to come shall be exhausted in the possession and fruition of them4 ,but love only remains in its own nature and notion1 only it is perfected by the addition of so many degrees as may suit that blessed estate4 ,therefore methinks it should be the study of all saints who believe immortality1 and hope for eternal life1 to put on that garment of charity1 which is the livery of all the inhabitants above4 ,we might have heaven upon earth as far as is possible if we dwelt in love1 and love dwelt in and possessed our hearts4 ,what an unsuitable thing might a believer think it1 to hate him in this world whom he must love eternally1 and to contend and strive with these1 even for matters of small moment1 with bitterness and rigidity1 with whom he shall have an eternal1 uninterrupted unity and fellowship8 ,should we not be assaying here how that glorious garment suits us8 ,and truly there is nothing makes a man so heaven-like or ,god like as this1 much love and charity4 ,now there is one consideration might persuade us the more unto it1 that here we know but darkly and in part1 and therefore our knowledge1 at best1 is but obscure and inevident1 ofttimes subject to many mistakes and misapprehensions of truth1 according as mediums represent them4 ,and therefore there must be some latitude of love allowed one to another in this state of imperfection1 else it is impossible to keep unity1 and we must conflict often with our own shadows1 and bite and devour one another for some deceiving appearances4 ,the imperfection and obscurity of knowledge should make all men jealous of themselves1 especially in matters of a doubtful nature1 and not so clearly determined by scripture4 ,because our knowledge is weak1 shall our love be so8 ,nay1 rather let charity grow stronger1 and aspire unto perfection1 because knowledge is imperfect4 ,what is wanting in knowledge let us make up in affection1 and let the gap of difference in judgment be swallowed up with the bowels of mercies and love1 and humbleness of mind4 ,and then we shall have hid our infirmity of understanding as much as may be4 ,thus we may go hand in hand together to our ,father's house1 where1 at length1 we must be together4 ,chapter ,,iii4 ,i may briefly reduce the chief persuading motive to this so needful and so much desiderated grace into some three or four heads4 ,all things within and without persuade to it1 but especially the right consideration of the love of ,god in ,christ1 the wise and the impartial reflection on ourselves1 the consideration of our brethren whom we are commanded to love1 and the thorough inspection into the nature and use of the grace itself4 ,in consideration of the ,first1 a soul might argue itself into a complacency with it and thus persuade itself1 8,he that loveth not1 knoweth not ,god1 for ,god is love10 #a ,john iv4 #h4 ,and since he that hath known and believed the love that ,god hath to us1 must certainly dwell in love1 since these two have such a strait indissoluble connexion1 then1 as ,i would not declare to all my atheism and my ignorance of ,god1 ,i will study to love my brethren4 ,and that ,i may love them1 ,i will give myself to the search of ,god's love1 which is the place1 locus inventionis17#dad7 whence ,i may find out the strongest and most effectual medium to persuade my mind1 and to constrain my heart to ,christian affection4 ,first then1 when ,i consider that so glorious and great a ,majesty1 so high and holy an ,one1 self sufficient and all sufficient1 who needs not go abroad to seek delight1 because all happiness and delight is enclosed within his own bosom1 can yet love a creature1 yea and be reconciled to so sinful a creature1 which he might crush as easily as speak a word1 that he can place his delight on so unworthy and base an object1 ,o6 how much more should ,i1 a poor wretched creature1 love my fellow creature1 ofttimes better than myself1 and1 for the most part1 not much worse8 ,there is an infinite distance and disproportion betwixt ,god and man1 yet he came over all that to love man4 ,what difficulty should ,i have then to place my affection on my equal at worst1 and often better8 ,there cannot be any proportionable distance betwixt the highest and lowest1 between the richest and poorest1 between the most wise and the most ignorant1 between the most gracious and the most ungodly1 as there is between the infinite ,god and a finite angel4 ,should then the mutual infirmities and failings of ,christians1 be an insuperable and impassable gulf1 as between heaven and hell1 that none can pass over by a bridge of love to either8 8,if ,god so loved us10 should not we love one another8 #a ,john iv4 #aa4 ,and besides1 when ,i consider that ,god hath not only loved me1 but my brethren who were worthy of hatred1 with an everlasting love1 and passed over all that was in them1 and hath spread his skirt over their nakedness1 and made it a time of love1 which was a time of loathing1 how can ,i withhold my affection where ,god hath bestowed his8 ,are they not infinitely more unworthy of his than mine8 ,since infinite wrongs hath not changed his1 shall poor1 petty1 and light offences hinder mine8 ,that my love concenter with ,god's on the same persons1 is it not enough8 ,next1 ,that ,jesus ,christ1 the only begotten of the ,father1 full of grace and truth1 who was the ,father's delight from eternity1 and in whom he delighted1 yet1 not withstanding1 could rejoice in the habitable places of the earth1 and so love poor wretched men1 yet enemies1 that he gave himself for them1 that ,god so loved that he gave his ,son1 and ,christ so loved that he gave himself a sacrifice for sin1 both for me and others1 ,o6 who should not or will not be constrained1 in beholding this mirror of incomparable and spotless love to love others8 7#a ,john iv4 #i1 #aj1 #aa47 8,in this was manifested the love of ,god towards us1 because that ,god sent his only begotten ,son into the world1 that we might live through him4 ,herein is love1 not that we loved ,god1 but that he loved us1 and sent his ,son to be the propitiation for our sins4 ,beloved1 if ,god so loved us1 we ought also to love one another40 ,eph4 v4 #b4 8,and walk in love1 as ,christ also hath loved us1 and hath given himself for us1 an offering and a sacrifice to ,god for a sweet smelling savour10 especially when he seems to require no other thing1 and imposes no more grievous command upon us for recompence of all his labour of love4 ,john xiii4 #cd1 #ce4 8,a new commandment ,i give unto you1 ,that ye love one another1 as ,i have loved you1 that ye also love one another4 ,by this shall all men know that ye are my disciples1 if ye have love one to another40 ,if all that was in me did not alienate his love from me1 how should any thing in others estrange our love to them8 ,if ,god be so kind to his enemies1 and ,christ so loving that he gives his life for his enemies to make them friends1 what should we do to our enemies1 what to our friends8 ,this one example may make all created love to blush and be ashamed4 ,how narrow1 how limited1 how selfish is it6 ,thirdly1 ,if ,god hath forgiven me so many grievous offences1 if he hath pardoned so heinous and innumerable injuries1 that amount to a kind of infiniteness in number and quality1 ,o how much more am ,i bound to forgive my brethren a few light and trivial offences8 ,col4 iii4 #ac4 8,forbearing one another1 and forgiving one another1 if any man have a quarrel against any1 even as ,christ forgave you1 so also do ye40 ,eph4 iv4 #cb4 8,and be ye kind one to another1 tender hearted1 forgiving one another1 even as ,god for ,christ's sake hath forgiven you40 ,with what face can ,i pray1 8,lord1 forgive me my sins10 when ,i may meet with such a retortion1 thou canst not forgive thy brethren's sins1 infinitely less both in number and degree8 ,matth4 vi4 #ae4 8,but if ye forgive not men their trespasses1 neither will your heavenly ,father forgive your trespasses40 ,what unparalleled ingratitude were it1 what monstrous wickedness1 that after he hath forgiven all our debt1 because we desired him yet we should not have compassion on our fellow servants even as he had pity on us6 ,o6 what a dreadful sound will that be in the ears of many ,christians1 8,o thou wicked servant1 ,i forgave thee all thy debt1 because thou desiredst me6 ,shouldest not thou also have had compassion on thy fellow servants1 even as ,i had pity on thee8 ,and his lord was wroth1 and delivered him to the tormentors1 till he should pay all that was due unto him4 ,so likewise shall my heavenly ,father do also unto you1 if ye from your hearts forgive not every one his brother their trespasses10 ,matth4 xviii4 #cb1 #cc1 #cd1 #ce4 ,when we cannot dispense with one penny1 how should he dispense with his talents8 ,and when we cannot pardon ten1 how should he forgive ten thousand8 ,when he hath forgiven my brother all his iniquity1 may not ,i pardon one8 ,shall ,i impute that which ,god will not impute1 or discover that which ,god hath covered8 ,how should ,i expect he should be merciful to me1 when ,i cannot shew mercy to my brother8 ,psal4 xviii4 #be4 8,with the merciful thou wilt show thyself merciful40 ,shall ,i1 for one or few offences1 hate1 bite1 and devour him for whom ,christ died1 and loved not his life to save him8 ,rom4 xiv4 #ae and #a ,cor4 viii4 #aa4 ,in the next place4 ,if a ,christian do but take an impartial view of himself1 he cannot but thus reason himself to a meek1 composed1 and affectionate temper towards other brethren4 ,what is it in another that offends me1 when if ,i do search within1 ,i will not either find the same1 or worse1 or as evil in myself8 ,is there a mote in my brothers eye8 ,perhaps there may be a beam in my own2 and why then should ,i look to the mote that is in my brother's eye8 ,matth4 vii4 #c4 ,when ,i look inwardly1 ,i find a desperately wicked heart1 which lodges all that iniquity ,i beheld in others4 ,and if ,i be not so sensible of it1 it is because it is also deceitful above all things1 and would flatter me in mine own eyes1 ,jer4 xvii4 #i4 ,if my brother offend me in some things1 how do these evanish out of sight in the view of my own guiltiness before ,god1 and of the abominations of my own heart1 known to his holiness and to my conscience8 ,sure ,i cannot see so much evil in my brother as ,i find in myself4 ,i see but his outside4 ,but ,i know my own heart2 and whenever ,i retire within this1 ,i find the sea of corruption so great1 that ,i wonder not at the streams which break forth in others4 ,but all my wonder is that ,god hath set bounds to it in me or in any4 ,whenever ,i find my spirit rising against the infirmities of others1 and my mind swelling over them1 ,i repress myself with this thought1 8,i myself also am a man10 as ,peter said to ,cornelius when he would have worshipped him4 ,as he restrained another's idolizing of him1 ,i may cure my own self idolizing heart4 ,is it any thing strange that weak men fail1 and sinful men fall8 ,is not all flesh grass1 and all the perfection and goodliness of it as the flower of the field8 ,isa4 xl4 #f4 ,is not every man at his best estate altogether vanity8 ,psal4 xxxix4 #e4 ,is not man's breath in his nostrils8 ,isa4 ii4 #bb4 ,and am not ,i myself a man8 ,therefore ,i will not be high minded but fear1 ,rom4 xi4 #bj4 ,i will not be moved to indignation1 but provoked to compassion1 knowing that ,i myself am compassed with infirmities1 ,heb4 v4 #b4 ,secondly1 ,as a man may persuade himself to charity by the examination of his own heart and ways1 so he may enforce upon his spirit a meek and compassionate stamp1 by the consideration of his own frailty1 what he may fall into4 ,this is the ,apostle's rule1 ,gal4 vi4 #a4 8,brethren1 if a man be overtaken in a fault1 ye that are spiritual10 and pretend to it1 8restore such an one in the spirit of meekness40 ,do not please yourselves with a false notion of zeal1 thinking to cover your impertinent rigidity by it4 ,do as you would do if your own arm were disjointed4 ,set it in1 restore it tenderly and meekly1 considering yourselves that ye also may be tempted4 ,some are more given to reproaching and insulting than mindful of restoring4 ,therefore their reproofs are not tempered with oil that they may not break the head1 but mixed with gall and vinegar to set on edge the teeth4 ,but whenever thou lookest upon the infirmities of others1 then consider thyself first1 before you pronounce sentence on them1 and thou shalt be constrained to bestow that charity to others which thou hast need of thyself4 ,veniam petimusque damusque vicissim47#dae7 ,if a man have need of charity from his brother1 let him not be hard in giving it4 ,if he know his own weakness and frailty1 sure he may suppose such a thing may likely fall out that he may be tempted and succumb in it4 ,for there needs nothing for the bringing forth of sin in any but occasion and temptation1 as the bringing of fire near gunpowder4 ,and truly he who had no allowance of love to give to an infirm and weak brother1 he will be in mala fide1 in an evil capacity1 to seek what he would not give4 ,now the fountain of uncharitable and harsh dealing is imported in the #c;d verse1 8,if any man thinks himself to be something when he is nothing1 he deceives himself40 ,since all mortal men are nothing1 vanity1 altogether vanity1 and less than vanity1 he that would seem something1 and seems so to himself1 deludes himself4 ,hence is our insulting fierceness1 hence our supercilious rigour4 ,every man apprehends some excellency in himself beyond another4 ,take away pride1 and charity shall enter1 and modesty shall be its companion4 ,but now we mock ourselves1 and deceive ourselves1 by building the weight of our pretended zeal upon such a vain and rotten foundation1 as a gross practical fundamental lie of self conceit of nothing4 ,now the ,apostle furnishes us with an excellent remedy against this in the #dth verse1 8,let a man prove himself and his own work1 and then he shall have rejoicing in himself alone1 and not in another40--a word worthy to be fastened by the ,master of assemblies in the heart of all ,christians6 ,and indeed this nail driven in would drive out all conceit4 ,hence is our ruin1 that we compare ourselves among ourselves1 and in so doing we are not wise1 #b ,cor4 x4 #ab4 ,for we know not our own true value4 ,only we raise the price according to the market1 so to speak4 ,we measure ourselves by another man's measure1 and build up our estimation upon the disesteem of others1 and how much others displease1 so much we please ourselves4 ,but1 says the ,apostle1 let every man prove his own work1 search his own conscience1 compare himself to the perfect rule2 and then1 if he find all well1 he may indeed glory of himself4 ,but that which thou hast by comparison with others is not thine own4 ,thou must come down from all such advantages of ground1 if thou would have thy just measure4 ,and indeed1 if thou prove thyself and thy work after this manner1 thou wilt be the first to reprove thyself1 thou shalt have that glory due unto thee1 that is none at all4 ,for every man shall bear his own burden1 when he appears before the judgment seat of ,god4 ,there is no place for such imaginations and comparisons in the ,lord's judgment4 ,thirdly1 ,when a ,christian looks within his own heart1 he finds an inclination and desire to have the love of others1 even though his conscience witness that he deserves it not4 ,he finds an approbation of that good and righteous command of ,god1 that others should love him4 ,now hence he may persuade himself--,is it so sweet and pleasant to me to be loved of others1 even though ,i am conscious that ,i have wronged them8 ,hath it such a beauty in my eye1 while ,i am the object of it8 ,why then should it be a hard and grievous burden to me to love others1 though they have wronged me1 and deserve it no more than ,i did8 ,why hath it not the same amiable aspect1 when my brother is the object of it8 ,certainly no reason for it1 but because ,i am yet carnal1 and have not that fundamental law of nature yet distinctly written again upon my heart1 8,what ye would that others should do to you1 do it to them10 ,matth4 vii4 #ab4 ,if ,i be convinced that there is any equity and beauty in that command1 which charges others to love me1 forgive me1 and forbear me1 and restore me in meekness1 why should it be a grievous command that ,i should pay that debt of love and tenderness to others8 #a ,john v4 #c4 8,for this is the love of ,god1 that we keep his commandments1 and his commandments are not grievous40 ,in the third place4 ,consider to whom this affection should be extended4 ,more generally to all men1 as fellow creatures1 but particularly and especially to all who are begotten of ,god1 as fellow ,christians4 8,and this commandment have we from him1 that he who loveth ,god love his brother also4 ,whosoever believeth that ,jesus is the ,christ is born of ,god1 and every one that loveth him that begat1 loveth him also that is begotten of him10 #a ,john iv4 #ba1 and chap v4 #a4 8,as we have therefore opportunity1 let us do good unto all men1 especially unto them who are of the household of faith10 ,gal4 vi4 #aj4 8,o my soul1 thou hast said unto the ,lord1 ,thou art my ,lord1 my goodness extendeth not to thee3 but unto the saints that are in the earth1 and to the excellent in whom is all my delight10 ,psal4 xvi4 #b1 #c4 ,and this consideration the ,holy ,ghost suggests to make us maintain love and unity4 ,love towards these runs in a purer channel--8,ye have purified your souls in obeying the truth through the ,spirit unto the unfeigned love of the brethren1 see that ye love one another with a pure heart fervently1 being born again1 not of corruptible seed1 but of incorruptible1 by the word of ,god1 which liveth and abideth for ever10 #a ,pet4 i4 #bb1 #bc4 ,we are begotten of one ,father1 and that by a divine birth1 we have such a high descent and royal generation6 ,there are so many other bonds of unity between us1 it is absurd that this one more should not join all4 8,one ,lord1 one faith1 one baptism1 one body1 one spirit1 called to one hope1 one ,god and ,father of all10 ,eph4 iv4 #b-f4 ,all these being one1 it is strange if we be not one in love4 ,if so many relations beget not a strong and warm affection1 we are worse than infidels1 as the apostle speaks1 #a ,tim4 v4 #h4 8,if a man care not for his own house1 his worldly interests1 he is worse than an infidel10 for he has a natural affection4 ,sure then this more excellent nature1 a divine nature we are partakers of1 cannot want affection suitable to its nature4 ,christianity is a fraternity1 a brotherhood1 that should overpower all relations1 bring down him of high degree1 and exalt him of low degree2 it should level all ranks1 in this one respect1 unto the rule of charity and love4 ,in ,christ there is neither ,jew nor ,gentile4 ,there all differences of tongues and nations are drowned in this interest of ,christ1 ,col4 iii4 #aa4 8,thou hast hid those things from the wise and prudent1 and revealed them unto babes10 ,luke x4 #ba4 ,and 8,god hath chosen the weak and foolish to confound the mighty and wise10 #a ,cor4 i4 #bg4 ,behold all these outward privileges buried in the depths and riches of ,god's grace and mercy4 ,are we not all called to one high calling8 ,our common station is to war under ,christ's banner against sin and ,satan4 ,why then do we leave our station1 forget our callings1 and neglect that employment which concerns us all1 and fall at odds with our fellow-soldiers1 and bite and devour one another8 ,doth not this give advantage to our common enemies8 ,while we consume the edge of our zeal and strength of our spirits one upon another1 they must needs be blunted and weakened towards our deadly enemies4 ,if our brother be represented unto us under the covering of many faults1 failings1 and obstinacy in his errors1 or such like1 if we can behold nothing but spots on his outside1 while we judge after some outward appearance1 then1 ,i say1 we ought to consider him again under another notion and relation1 as he stands in ,christ's account1 as he is radically and virtually of that seed1 which hath more real worth in it than all worldly privileges and dignities4 ,consider him as he once shall be1 when mortality shall be put off4 ,learn to strip him naked of all infirmities in thy consideration1 and imagine him to be clothed with immortality1 and glory1 and think how thou wouldest then love him4 ,if either thou unclothe him of his infirmities1 and consider him as vested now with the robe of ,christ's righteousness1 and all glorious within1 or adorned with immortality and incorruption a little hence2 or else1 if thou clothe thyself with such infirmities as thou seest in him1 and consider that thou art not less subject to failing1 and compassed with infirmities1 then thou shalt put on1 and keep on1 that bond of perfection1 charity4 ,lastly4 ,let us consider the excellent nature of charity1 and how it is interested in1 and interwoven with all the royal and divine gifts and privileges of a ,christian4 ,all of them are not ashamed of kindred and cognation with charity4 ,is not the calling and profession of a ,christian honourable8 ,sure to any behoving soul it is above a monarchy2 for it includes an anointing both to a royal and priestly office1 and carries a title to a kingdom incorruptible and undefiled4 ,well then1 charity is the symbol and badge of this profession1 ,john xiii4 #ce4 8,by this shall all men know that ye are my disciples1 if ye have love one to another40 ,then1 what is comparable to communion with ,god1 and dwelling in him8 ,shall ,god indeed dwell with men1 said ,solomon8 ,that exalts the soul to a royalty1 and elevates it above mortality4 ,quam contempta res est homo si supra humana se non exerat6 8,how base and contemptible a thing is man1 except he lift up his head above human things to heavenly and divine60 ,and then is the soul truly magnified while it is ascending to its own element1 a divine nature4 ,what more gracious than this1 for a soul to dwell in ,god8 ,and what more glorious than this1 ,god to dwell in the soul8 ,charitas te domum ,domini facit1 et ,dominum domum tibi4 ,felix artifex charitas qu conditori suo domum fabricare potest6 8,love makes the soul a house for the ,lord1 and makes the ,lord a house to the soul4 ,happy artificer that can build a house for its master60 ,love bringeth him1 who is the chief among ten thousand1 into the chambers of the heart4 ,it lays him all night between its breasts2 and is still emptying itself of all superfluity of naughtiness1 and purging out all vanity and filthiness1 that there may be more room for his ,majesty4 ,and then love dwells in ,god1 in his love and grace1 in his goodness and greatness4 ,the secret of his presence it delights in4 ,now this mutual inhabitation1 in which it is hard to say whether the ,majesty of ,god does most descend1 or the soul most ascend1 whether he be more humbled or it exalted1 this brotherly love1 ,i say1 is the evidence and assurance of it4 8,if we love one another1 ,god dwells in us1 and his love is perfected in us4 ,god is love1 and he that dwelleth in love dwelleth in ,god1 and ,god in him10 #a ,john iv4 #ab1 #af4 ,for the love of the image of ,god in his children1 is indeed the love of ,god whose image it is1 and then is the love of ,god perfected1 when it reacheth and extends from ,god to all that is ,god's1 to all that hath interest in ,god--his commandments1 7#a ,john v4 #c4 8,this is the love of ,god1 that we keep his commandments1 and his commandments are not grievous10 #a ,john iv4 #ba1 8,and this commandment have we from him1 that he who loveth ,god love his brother also107 his children1 7#a ,john v4 #a1 8,whosoever believeth that ,jesus is the ,christ is born of ,god1 and every one that loveth him that begat1 loveth him that is begotten of him107 his creatures1 7,mal4 ii4 #aj1 8,hath not one ,god created us1 why do we deal treacherously every man against his brother807 ,the love of ,god being the formal1 the special motive of love to our brethren1 it elevates the nature of it1 and makes it divine love4 ,he that hath true ,christian love1 doth not only love and compassionate his brother1 either because of its own inclination towards him1 or his misery and necessity1 or his goodness and excellency4 ,these motives and grounds do not transcend mere morality1 and so cannot beget a love which is the symptom of ,christianity4 ,if there be no other motives than these1 we do not love so much for ,god as for ourselves2 for compassion interesting itself with another man's misery1 finds a kind of relief in relieving it4 ,therefore the will and good pleasure of ,god must be the rule of this motion1 and the love of ,god must begin in it and continue it4 ,and truly charity is nothing else but divine love in a state of condescent17#daf7 so to speak1 or the love of a soul to ,god manifested in the flesh4 ,it is that love moving in a circle from ,god towards his creatures1 and unto ,god again1 as his love to the creatures begins in himself and ends in himself1 #a ,john iii4 #ag4 ,is it not a high thing to know ,god aright8 8,this is life eternal to know thee1 the only true ,god1 and ,jesus ,christ whom thou hast sent10 ,john xvii4 #c4 ,that is a high note of excellency put on it1 this makes the face of the soul to shine1 now brotherly love evinceth this1 that we know ,god1 8,beloved1 let us love one another1 for love is of ,god1 and every one that loveth is born of ,god1 and knoweth ,god4 ,he that loveth not1 knoweth not ,god1 for ,god is love10 #a ,john iv4 #g1 #h4 ,love is real light1 light and life1 light and heat both4 8,when your fathers did execute judgment1 and relieve the oppressed1 c4 was not this to know me8 saith the ,lord10 ,jer4 xxii4 #ae1 #af4 ,the practice of the most common things1 out of the love of ,god1 and respect to his commands1 is more real and true religion than the most profound and abstracted speculations of knowledge4 ,then only is ,god known1 when knowledge stamps the heart with fear and reverence of his ,majesty and love to his name1 because then he is only known as he is a true and living ,god4 ,love is real light and life4 ,is it not 8a pleasant thing for the eye to behold the sun80 ,light is sweet1 and life is precious4 ,these are two of the rarest jewels given to men4 8,he that saith he is in the light1 and hateth his brother1 is in darkness even until now1 and knoweth not whither he goeth2 because darkness hath blinded his eyes1 but he that loveth his brother abideth in the light1 and there is none occasion of stumbling in him10 #a ,john ii4 #i-aa4 8,we know that we have passed from death unto life1 because we love the brethren2 he that loveth not his brother1 abideth in death10 #a ,john iii4 #ad4 ,the light of ,jesus ,christ cannot shine into the heart1 but it begets7#dag7 love1 even as intense light begets heat1 and where this impression is not made on the heart1 it is an evidence that the beams of that ,sun of righteousness have not pierced it4 ,o how suitable is it for a child of light to walk in love6 ,and wherefore is it made day light to the soul1 but that it may rise up and go forth to labour1 and exercise itself in the works of the day1 duties of love to ,god and men8 ,now in such a soul there is no cause of stumbling1 no scandal1 no offence in its way to fall over4 ,when the light and knowledge of ,christ possesses the heart in love1 there is no stumbling block of transgression in its way4 ,it doth not fall and stumble at the commandments of righteousness and mercy as grievous1 8therefore love is the fulfilling of the law10 ,rom4 xiii4 #aj4 ,and so the way of charity is the most easy1 plain1 expedient1 and safe way4 ,in this way there is light shining all alongst it1 and there is no stumbling block in it4 ,for the love of ,god and of our brethren hath polished and made it all plain1 hath 8taken away the asperities and tumours of our affections and lusts40 ,complanavit affectus4 8,great peace have all they that love thy law1 and nothing shall offend them40 ,love makes an equable and constant motion1 it moves swiftly and sweetly4 ,it can loose many knots without difficulty1 which other more violent principles cannot cut1 it can melt away mountains before it1 which cannot be hauled away4 ,albeit there be many stumbling blocks without in the world1 yet there is none in charity1 or in a charitable soul4 ,none can enter into that soul to hinder it to possess itself in meekness and patience4 ,nothing can discompose it within1 or hinder it to live peaceably with others4 ,though all men's hands be against it1 yet charity is against none4 ,it defends itself with innocence and patience4 ,on the other hand1 8,he that hateth his brother is in darkness even till now40 ,for if ,christ's light had entered1 then the love of ,christ had come with it1 and that is the law of love and charity4 ,if ,jesus ,christ had come into the soul1 he had restored the ancient commandment of love1 and made it new again4 ,as much of the want of love and charity1 so much of the old ignorance and darkness remains4 ,whatsoever a man may fancy of himself that he is in the light1 that he is so much advanced in the light1 yet certainly this is a stronger evidence of remaining darkness1 for it is a work of the darkest darkness1 and murdering affection1 suitable only for the night of darkness4 ,and such a man knows not whither he goes1 and must needs incur and fall upon many stumbling blocks within and without4 ,it is want of love and charity that blinds the mind and darkens the heart1 that it cannot see how to eschew and pass by scandals in others1 but it must needs dash and break its neck upon them4 ,love is a light which may lead us by offences inoffensively1 and without stumbling4 ,in darkness men mistake the way1 know not the end of it1 take pits for plain ways1 and stumble in them4 ,uncharitableness casts a mist over the actions and courses of others1 and our own too1 that we cannot carry on either without transgression4 ,and this is the misery of it1 that it cannot discern any fault in itself4 ,it knows not whither it goeth1 calls light darkness and darkness light4 ,it is partial in judgment1 pronounces always on its own behalf1 cares not whom it condemn1 that it may absolve itself4 ,is there any privilege so precious as this1 to be 8the sons of ,god80 #a ,john iii4 #b4 ,what are all relations1 or states1 or conditions1 to this one1 to be the children of the ,highest8 ,it was ,david's question1 8,should ,i be the king's son in law80 ,alas6 what a petty and poor dignity in regard of this1 to be 8the sons of ,god10 partakers of a divine nature8 ,all the difference of birth1 all the distinction of degrees and qualities amongst persons1 besides this one1 are but such as have no being1 no worth but in the fancy and construction of them4 ,they really are nothing1 and can do nothing4 ,this only is a substantial and fundamental difference4 ,a divine birth carries along with it a divine nature1 a change of principles1 from the worst to the best1 from darkness to light1 from death to life4 ,now1 imagine then1 what excellency is in this grace1 which is made the character of a son of ,god1 of one begotten of the ,father1 and passed from death to life8 #a ,john iii4 #aj1 #ad4 8,in this the children of ,god are manifest1 and the children of the devil4 ,whosoever doth not righteousness is not of ,god1 neither he that loveth not his brother4 ,we know that we have passed from death unto life1 because we love the brethren1 he that loveth not his brother1 abideth in death40 #a ,john iv4 #g4 8,beloved1 let us love one another1 for love is of ,god1 and every one that loveth is born of ,god1 and knoweth ,god40 ,and truly it is most natural1 if it be so1 that the children of our ,father love each other dearly4 ,it is monstrous and unnatural to see it otherwise4 ,but besides1 there is in this a great deal of resemblance of their ,father1 whose eminent and signal property it is1 to be good to all and kind even to the unthankful1 and whose incomparable glory it is to pardon iniquity1 and suffer long patiently4 ,a ,christian cannot resemble his ,father more nearly than in this4 ,why do we account that baseness in us which is glory to ,god8 ,are we ashamed of our birth1 or dare we not own our ,father8 ,shall we be ashamed to love them as brethren whom he hath not been ashamed to adopt as sons1 and whom ,christ is not ashamed to call brethren8 ,chapter ,,iv4 ,we shall not be curious in the ranking of the duties in which ,christian love should exercise itself4 ,all the commandments of the second table are but branches of it3 they might be reduced all to the works of righteousness and of mercy4 ,but truly these are interwoven through other4 ,though mercy uses to be restricted to the showing of compassion upon men in misery1 yet there is a righteousness in that mercy1 and there is mercy in the most part of the acts of righteousness1 as in not judging rashly1 in forgiving1 c4 ,therefore we shall consider the most eminent and difficult duties of love1 which the word of ,god solemnly and frequently charges upon us in relation to others1 especially these of the household of faith4 ,i conceive we would labour to enforce upon our hearts1 and persuade our souls to a love of all men1 by often ruminating upon the words of the ,apostle1 which enjoin us to 8abound in love towards all men10 #a ,thess4 iii4 #ab4 ,and this is so concerning1 that he prays earnestly that the ,lord would make them increase in it1 and this we should pray for too4 ,an affectionate disposition towards our common nature is not a common thing4 ,christianity enjoins it1 and it is only true humanity1 ,luke vi4 #cf1 #cg4 8,be ye therefore merciful1 as your ,father also is merciful4 ,judge not1 and ye shall not be judged1 condemn not1 and ye shall not be condemned1 forgive1 and ye shall be forgiven40 ,now in relation to all men1 charity hath an engagement upon it to pray for all sorts of men1 from that ,apostolic command1 #a ,tim ii4 #a3 8,i exhort therefore1 that first of all1 supplications1 prayers1 intercessions1 and giving of thanks be made for all men40 ,prayers and supplications1 earnest prayers out of affection1 should be poured out even for them that cannot1 or do not pray for themselves4 ,wherefore are we taught to pray1 but that we may be the mouth of others8 ,and since an intercessor is given to us above1 how are we bound to be intercessors for others below1 and so to be affected with the common mercies of the multitude1 as to give thanks too6 ,if man1 by the law of creation1 is the mouth of the stones1 trees1 birds1 beasts1 of heaven and earth1 sun and moon and stars1 how much more ought a ,christian1 a redeemed man1 be the mouth of mankind to praise ,god for the abounding of his goodness1 even towards these who are left yet in that misery and bondage that he is delivered from8 ,next1 ,charity by all means will avoid scandal1 and live honestly in the sight of all men4 ,the apostle says1 8,give none offence1 neither to the ,jews nor to the ,gentiles1 nor to the church of ,god10 #a ,cor4 x4 #cb4 ,and he adds his own example1 8,even as ,i please all men in all things1 not seeking my own profit1 but the profit of many1 that they may be saved10 ver4 #cc4 ,charity is not self addicted4 ,it hath no humour to please4 ,it can displease itself to profit others4 ,i do verily think there is no point of ,christianity less regarded4 ,others we acknowledge1 but we fail in practice4 ,this scarce hath the approbation of the mind4 ,few do conceive an obligation lying on them to it4 ,but ,o how is ,christianity1 the most of it1 humanity8 ,christ makes us men as well as ,christians4 ,he makes us reasonable men when believers4 ,sin transformed our nature into a wild1 beastly1 viperous1 selfish thing4 ,grace restores reason and natural affection in the purest and highest strain4 ,and this is reason and humanity1 elevated and purified1--to condescend to all men in all things for their profit and edification1 to deny itself to save others4 ,whatsoever is not necessary in itself1 we ought not to impose a necessity upon it by our imagination and fancy1 to the prejudice of a greater necessity1 another's edification4 ,indeed charity will not1 dare not sin to please men4 ,that were to hate ,god1 to hate ourselves1 and to hate our brethren1 under a base pretended notion of love4 ,but ,i believe1 addictedness to our own humours in things not necessary1 which have no worth but from our disposition1 doth oftener transport us beyond the bounds of charity than the apprehension of duty and conscience of sin4 ,some will grant they should be tender of offending the saints4 ,but they do not conceive it is much matter what they do in relation to others1 as if it were lawful to murder a ,gentile more than a ,christian4 ,that is a bloody imagination1 opposite to that innocent ,christian1 ,paul1 who says 7,philip4 ii4 #ae471 we should be 8blameless and harmless1 the sons of ,god1 without rebuke1 in the midst of a crooked and perverse generation10 among whom we should shine 8as lights40 ,and truly it is humanity elevated by ,christianity1 or reason purified by religion1 that is the light that shines most brightly in this dark world4 ,and he says 7in ,col4 iv4 #e471 8,walk in wisdom toward them that are without10 and 7#a ,thess4 iv4 #ab47 8walk honestly toward them that are without10--avoiding all things1 in our profession and carriage1 which may alienate them from the love of the truth and godliness walking so1 as we may insinuate into their hearts some apprehension of the beauty of religion4 ,many conceive1 if they do good1 all is well--if it be a duty1 it matters nothing4 ,but remember that caution1 8,let not then your good be evil spoken of10 ,rom4 xiv4 #af4 ,we would have our eyes upon that too1 so to circumstantiate all our duties1 as they may have least offence in them1 and be exposed to least obloquy of men1 #a ,pet4 ii4 #ab4 8,having your conversation honest among the ,gentiles1 that whereas they speak against you as evil doers1 they may by your good works which they shall behold1 glorify ,god in the day of visitation40 ,then1 ,thirdly1 ,charity follows peace with all men1 as much as is possible1 ,heb4 xii4 #ad4 8,if it be possible as much as lieth in you1 live peaceably with all men10 ,rom4 xii4 #ah4 ,many spirits are framed for contention4 ,if peace follow them1 they will flee from it4 ,but a ,christian having made peace with ,god1 the sweet fruit of that upon his spirit is to dispose him to a peaceable and quiet condescendency to others1 and if peace flee from him1 to follow after it1 not only to entertain it when it is offered1 but to seek it when it is away1 and to pursue it when it runs away4 7,psal4 xxxiv4 #ad1 which ,peter urges upon ,christians1 #a ,pet4 iii4 #h1 #i1 #aj1 #aa47 8,finally1 be ye all of one mind1 having compassion one of another1 love as brethren1 be pitiful1 be courteous4 ,not rendering evil for evil1 or railing for railing1 but contrariwise1 blessing1 knowing that ye are thereunto called that ye should inherit a blessing4 ,for he that will love life1 and see good days1 let him refrain his tongue from evil1 and his lips that they speak no guile4 ,let him eschew evil1 and do good2 let him seek peace1 and ensue it40 ,i think1 since we obtained the mercy to get a ,peace maker between us and ,god1 we should henceforth count ourselves bound to be peace makers among men4 ,and truly such have a blessing pronounced upon them1 ,matt4 v4 #i4 8,blessed are the peace makers40 ,the ,prince of peace pronounced it1 and this is the blessedness1 8they shall be called the children of ,god10 because he is 8the ,god of peace10 and to resemble him in these1 first in purity1 then in peace1 is a character of his image4 ,it is true1 peace will sometimes flee so fast1 and so far away1 as a ,christian cannot follow it without sin1 and that is breach of a higher peace4 ,but charity1 when it cannot live in peace without1 doth then live in peace within1 because it hath that sweet testimony of conscience1 that1 as far as did lie in it1 peace was followed without4 ,divine wisdom 7,james iii4 #ag471 8is first pure1 then peaceable1 gentle1 and easy to be entreated1 full of mercy and good fruits1 without wrangling and without hypocrisy40 ,if wisdom be peaceable and not pure1 it is but a carnal conspiracy in iniquity1 earthly and sensual4 ,but if it be pure it must be peaceable4 ,for the wisdom descending from above hath a purity of truth1 and a purity of love1 and a purity of the mind and of the affection too4 ,where there is a purity of truth1 but accompanied with envying1 bitter strife1 rigid judging1 wrangling1 and such like1 then it is defiled and corrupted by the intermixture of vile and base affections1 ascending out of the dunghill of the flesh4 ,the vapours of our lusts arising up to the mind1 do stain pure truth4 ,they put an earthly1 sensual1 and devilish visage on it4 ,charity1 its conversation and discourse1 is without judging1 without censuring1 ,matth4 vii4 #a4 ,of which chapter1 because it contains much edification1 ,i shall speak more hereafter4 ,james iii4 #ag4 8,without partiality1 without hypocrisy40 ,the words in the original are1 1 7without judging and wrangling1 and without hypocrisy71 importing1 that great censurers are often the greatest hypocrites1 and sincerity has always much charity4 ,truly1 there is much idle time spent this way in discourses of one another1 and venting our judgments of others1 as if it were enough of commendation for us to condemn others1 and much piety to charge another with impiety4 ,we should even be sparing in judging them that are without1 #a ,cor4 v4 #ab1 #ac4 ,reflecting upon them or their ways1 hath more provocation than edification in it4 ,a censorious humour is certainly most partial to itself1 and self indulgent4 ,it can sooner endure a great beam in its own eye1 than a little mote in its neighbour's1 and this shows evidently that it is not the hatred of sin1 or the love of virtue1 which is the single and simple principle of it1 but self love1 shrouded under the vail of displeasure at sin1 and delight in virtue4 ,i would think one great help to amend this1 were to abate much from the superfluity and multitude of discourses upon others4 8,in the multitude of words there wants not sin10 and in the multitude of discourses upon other men1 there cannot miss the sin of rash judging4 ,i find the saints and fearers of ,god commended for speaking often one to another1 but not at all for speaking one of another4 ,the subject of their discourse 7,mal4 iii4 #af47 certainly was of another strain1--how good it was to serve the ,lord1 c4--opposite to the evil communication of others there registered4 ,charity is no tale bearer4 ,it goeth not about as a slander to reveal a secret1 though true1 ,prov4 xx4 #ai4 ,it is of a faithful spirit to conceal the matter1 ,prov4 xi4 #ac4 ,another man's good name is as a pledge laid down in our hand1 which every man should faithfully restore1 and take heed how he lose it1 or alienate it by back-biting4 ,some would have nothing to say1 if they had not other's faults and frailties to declaim upon1 but it were better that such kept always silent1 that either they had no ears to hear of them or know them1 or had no tongues to vent them4 ,if they do not lie grossly in it1 they think they do no wrong4 ,but let them judge it in reference to themselves4 8,a good name is better than precious ointment10 7,eccles4 vii4 #a47 8and rather to be chosen than great riches10 ,prov4 xxii4 #a4 ,and is that no wrong1 to defile that precious ointment1 and to rob or steal away that jewel more precious than great riches8 ,there is a strange connection between these4 8,thou shalt not go up and down as a tale-bearer1 nor stand against the blood of thy neighbour10 ,lev4 xix4 #af4 ,it is a kind of murder1 because it kills that which is as precious as life to an ingenuous heart4 8,the words of a tale bearer are as wounds1 and they go down to the innermost parts of the belly10 ,prov4 xviii4 #h and xxvi4 #bb4 ,they strike a wound to any man's heart1 that can hardly be cured1 and there is nothing that is such a seminary of contention and strife among brethren as this4 ,it is the oil to feed the flame of alienation4 ,take away a tale-bearer1 and strife ceaseth1 ,prov4 xxvi4 #bj4 ,let there be but any 7as there want not such who have no other trade or occupation71 to whisper into the ears of brethren1 and suggest evil apprehensions of them1 they will separate chief friends1 as we see it in daily experience1 ,prov4 xvi4 #bh4 8,revilers0 are amongst these who are excluded out of the kingdom of ,god1 #a ,cor4 vi4 #aj4 ,and therefore1 as the ,holy ,ghost gives general precepts for the profitable and edifying improvement of the tongue1 that so it may indeed be the glory of a man1 7which truly is no small point of religion1 as ,james expresses1 ,chap4 iii4 #b4 8,if any man offend not in word1 the same is a perfect man107 so that same spirit gives us particular directions about this1 8,speak not evil one of another1 brethren4 ,he that speaketh evil of his brother1 and judgeth his brother1 speaketh evil of the law1 and judgeth the law10 7,james iv4 #aa47 because he puts himself in the place of the ,lawgiver1 and his own judgment and fancy in the room of the law1 and so judges the law4 ,and therefore the ,apostle ,peter makes a wise and significant connection1 #a ,pet4 ii4 #a4 8,laying aside all malice1 and all guile1 and hypocrisies1 and envies1 and all evil-speakings40 ,truly1 evil speaking of our brethren1 though it may be true1 yet it proceeds out of the abundance of these1 in the heart1 of guile1 hypocrisy1 and envy4 ,while we catch at a name of piety from censuring others1 and build our own estimation upon the ruins of another's good name1 hypocrisy and envy are too predominant4 ,if we would indeed grow in grace by the word1 and taste more how gracious the ,lord is1 we must lay these aside1 and become as little children1 without guile1 and without gall4 ,many account it excuse enough1 that they did not invent evil tales1 or were not the first broachers of them2 but the ,scripture joins both together4 ,the man that 8shall abide in his tabernacle0 must neither vent nor invent them1 neither cast them down nor take them up1 8,he backbiteth not with his tongue1 nor taketh up a reproach against his neighbour20 7,psal4 xv4 #c47 or receiveth not or endureth not1 as in the margin4 ,he neither gives it nor receives he it1 hath not a tongue to speak of others' faults1 nor ear to hear them4 ,indeed he hath a tongue to confess his own1 and an ear open to hear another confess his faults1 according to that precept1 8,confess your faults one to another40 ,we are forbidden to have much society or fellowship with tale-bearers2 and it is added1 ,prov4 xx4 #ai1 8,and meddle not with such as flatter with their mouth10 as indeed commonly they who reproach the absent1 flatter the present2 a backbiter is a face-flatterer4 ,and therefore we should not only not meddle with them1 but drive them away as enemies to human society4 ,charity would in such a case protect itself1 if ,i may so say1 by 8an angry countenance10 an appearance of anger and real dislike4 8,as the north wind drives away rain10 so that entertainment would drive away a 8backbiting tongue10 ,prov4 xxv4 #bc4 ,if we do discountenance it1 backbiters will be discouraged to open their pack of news and reports3 and indeed the receiving readily of evil reports of brethren1 is a partaking with the unfruitful works of darkness1 which we should rather reprove1 ,eph4 v4 #aa4 ,to join with the teller is to complete the evil report2 for if there were no receiver there would be no teller1 no tale-bearer4 8,charity covers a multitude of sins10 #a ,pet4 iv4 #h2 and therefore 8above all things have fervent charity among yourselves10 says he4 ,what is above prayer and watching unto the end1 above sobriety8 ,indeed1 in reference to fellowship with ,god1 these are above all2 but in relation to comfortable fellowship one with another in this world1 this is above all1 and the crown or cream of other graces4 ,he whose sins are covered by ,god's free love1 cannot think it hard to spread the garment of his love over his brother's sins4 ,hatred stirreth up strife1 all uncharitable affections1 as envy1 wrath4 ,it stirreth up contentions1 and blazeth abroad men's infirmities4 ,but 8love covereth all sins10 concealeth them from all to whom the knowledge of them doth not belong1 ,prov4 x4 #ab4 ,love in a manner suffers not itself to know what it knoweth1 or at least to remember it much4 ,it will sometimes hoodwink itself to a favourable construction4 ,it will pass by an infirmity and misken7#dah7 it1 but many stand still and commune with it4 ,but he that covereth a transgression seeks love to bury offences in4 ,silence is a notable mean to preserve concord1 and beget true amity and friendship4 ,the keeping of faults long above ground unburied1 doth make them cast forth an evil savour that will ever part friends4 ,therefore1 says the wise man1 8,he that covereth a transgression seeketh love3 but he that repeateth a matter separateth very friends10 ,prov4 xvii4 #i4 ,covering faults christianly1 will make a stranger a friend2 but repeating and blazing of them will make a friend not only a stranger1 but an enemy4 ,yet this is nothing to the prejudice of that ,christian duty of reproving and admonishing one another1 ,eph4 v4 #aa4 8,have no fellowship with the unfruitful works of darkness1 but rather reprove them40 ,love commands to reprove in the 8spirit of meekness10 7,gal4 vi4 #a47 as a man would restore an arm out of joint4 ,and therefore thou 8shall not hate him in thy heart1 but shall in any ways reprove him1 and not suffer sin upon him10 ,lev4 xix4 #ag4 ,and he that reproves his brother after this manner from love1 and in meekness and wisdom1 8shall afterward find more favour of him than he that flatters with his tongue10 ,prov4 xxviii4 #bc4 ,to cover grudges and jealousies in our hearts1 were to nourish a flame in our bosom1 which doth but wait for a vent1 and will at one occasion or other burst out4 ,but to look too narrowly to every step1 and to write up a register of men's mere frailties1 especially so as to publish them to the world2 that is inconsistent with the rule of love4 ,and truly1 it is a token of one 8destitute of wisdom to despise his neighbour2 but a man of understanding will hold his peace40 ,he that has most defects himself1 will find maniest7#dai7 in others1 and strive to vilify them one way or other2 but a wise man can pass by frailties1 yea1 offences done to him1 and be silent1 ,prov4 xi4 #ab4 ,chapter ,v4 ,humility is the root of charity1 and meekness the fruit of both4 ,there is no solid and pure ground of love to others1 except the rubbish of self-love be first cast out of the soul2 and when that superfluity of naughtiness is cast out1 then charity hath a solid and deep foundation3 8,the end of the command is charity out of a pure heart10 #a ,tim4 i4 #e4 ,it is only such a purified heart1 cleansed from that poison and contagion of pride and self-estimation1 that can send out such a sweet and wholesome stream1 to the refreshing of the spirits and bowels of the church of ,god4 ,if self-glory and pride have deep roots fastened into the soul1 they draw all the sap and virtue downward1 and send little or nothing up to the tree of charity1 which makes it barren and unfruitful in the works of righteousness1 and fruits of mercy and meekness4 ,there are obstructions in the way of that communication1 which only can be removed by the plucking up of these roots of pride and self-estimation1 which prey upon all1 and incorporate all in themselves1 and yet1 like the lean kine that had devoured the fat1 are never the fatter or more well-favoured4 ,it is no wonder1 then1 that these are the first principles that we must learn in ,christ's school1 the very ,a ,b ,c of ,christianity3 8,learn of me1 for ,i am meek and lowly in heart1 and ye shall find rest unto your souls10 ,matth4 xi4 #bi4 ,this is the great ,prophet sent of the ,father into the world to teach us1 whom he hath1 with a voice from heaven1 commanded us to hear3 8,this is my well-beloved ,son1 hear him40 ,should not the fame and report of such a ,teacher move us8 ,he was testified of very honourably1 long before he came1 that he had the ,spirit above measure1 that he had 8the tongue of the learned20 7,isa4 l4 #d47 that he was a greater prophet than ,moses1 7,deut4 xviii4 #ae1 #ah47 that is1 the wonderful ,counsellor of heaven and earth1 7,isa4 ix4 #f47 the 8,witness to the people10 a ,teacher and 8,leader to the people40 ,and then1 when he came1 he had the most glorious testimony from the most glorious persons1--the ,father and the ,holy ,ghost1--in the most solemn manner that ever the world heard of1 ,matth4 xvii4 #e4 8,behold1 a voice out of the cloud1 which said1 ,this is my beloved ,son1 in whom ,i am well pleased2 hear ye him40 ,now1 this is our ,master1 our ,rabbi1 ,matth4 xxiii4 #h4 ,this is the ,apostle and ,high ,priest of our profession 7,heb4 iii4 #a472 8the light of the world and life of men10 ,john viii4 #ab4 and vi4 #cc1 #ea4 ,having1 then1 such a ,teacher and ,master1 sent us from heaven1 may we not glory in our ,master8 ,but some may suppose1 that he who came down from heaven1 filled with all the riches and treasures of heavenly wisdom1 should reveal in his school unto his disciples1 all the mysteries and profound secrets of nature and art1 about which the world hath ploded since the first taste of the tree of knowledge1 and beaten out their brains to the vexation of all their spirits1 without any fruit1 but the discovery of the impossibility of knowing1 and the increase of sorrow by searching4 ,who would not expect1 when the ,wisdom of ,god descends among men1 but that he should show unto the world that wisdom1 in the understanding of all the works of ,god1 which all men have been pursuing in vain2 that he by whom all things were created1 and so could unbowel and manifest all their hidden causes and virtues1 all their admirable and wonderful qualities and operations1 as easily by a word1 as he made them by a word2 who would not expect1 ,i say1 but that he should have made this world1 and the mysteries of it1 the subject of all his lessons1 the more to illustrate his own glorious power and wisdom8 ,and yet behold1 they who had come into his school and heard this ,master and ,doctor teach his scholars1 they who had been invited to come1 through the fame and report of his name1 would have stood astonished and surprised to hear the subject of his doctrine2 one come from on high to teach so low things as these1 8,learn of me1 ,i am meek and lowly40 ,other men that are masters of professions1 and authors of sects or orders1 do aspire unto some singularity in doctrine to make them famous4 ,but behold our ,lord and ,master1 this is the doctrine he vents6 ,it hath nothing in it that sounds high1 and looks big in the estimation of the world4 ,in regard of the wisdom of the world1 it is foolishness1 a doctrine of humility from the most ,high6 ,a lesson of lowliness and meekness from the ,lord and ,maker of all6 ,there seems1 at first1 nothing in it to allure any to follow it4 ,who would travel so far as the college of ,christianity to learn no more but this1 when every man pretends to be a teacher of it8 ,but truly there is a majesty in this lowliness and there is a singularity in this commonness4 ,if ye would stay and hear a little longer1 and enter into a deep search of this doctrine1 we would be surcharged and overcome with wonders4 ,it seems shallow till ye enter but it has no bottom4 ,christianity makes no great noise1 but it runs the deeper4 ,it is a light and overly knowledge of it1 a small smattering of the doctrine of it1 that makes men despise it and prefer other things1 but the deep and solid apprehension of it will make us adore and admire1 and drive us to an ,o altitudo6 8,o the depth both of the wisdom and knowledge of ,god60 ,rom4 xi4 #cc4 ,as the superficial knowledge of nature makes men atheists1 but the profound understanding of it makes men pious so all other things1 vilescit scientia1 8grow more contemptible by the knowledge of them40 ,it is ignorance of them which is the mother of that devout admiration we bear to them4 ,but ,christianity only1 vilescit ignorantia1 clarescit scientia1 is common and base1 because not known4 ,and that is no disparagement at all unto it1 that there is none despises it1 but he that knoweth it not1 and none can do any thing1 but despise all besides it that once knows it4 ,that is the proper excellency and glory of it4 ,all arts and sciences have their principles1 and common axioms of unquestionable authority4 ,all kind of professions have some fundamental doctrines and points which are the character of them4 ,christianity hath its principles too4 ,and principles must be plain and uncontroverted2 they must be evident by their own light1 and apt to give light to other things4 ,all the rest of the conclusions of the art are but derivations and deductions from them4 ,our ,master and ,doctor follows the same method4 ,he lays down some common principles some fundamental points of this profession1 upon which all the building of ,christianity hangs4 8,learn of me1 for ,i am meek and lowly40 ,this was the high lesson that his life preached so exemplarily1 and his doctrine pressed so earnestly1 and in this he is very unlike other teachers who impose burdens on others1 and themselves do not so much as touch them4 ,but he first practises his doctrine and then preaches it4 ,he first casts a pattern in himself1 and then presses to follow it4 ,examples teach better than rules1 but both together are most effectual and sure4 ,the rarest example and noblest rule that ever was given to men are here met together4 ,the rule is about a thing that has a low name1 but a high nature4 ,lowliness and meekness in reputation and outward form1 are like servants1 yet they account it no robbery to be equal with the highest and most princely graces4 ,the vein of gold and silver lies very low in the bowels of the earth1 but it is not therefore base1 but the more precious4 ,other virtues may come with more observation1 but these1 like the ,master that teaches them1 come with more reality4 ,if they have less pomp1 they have more power and virtue4 ,humility1 how suitable is it to humanity6 ,they are as near of kin one to another1 as homo and humus17#dbj7 and therefore1 except a man cast off humanity1 and forget his original1 the ground1 the dust from whence he was taken1 ,i do not see how he can shake off humility4 ,self knowledge is the mother of it1 the knowledge of that humus would make us humiles47#dba7 ,look to the hole of the pit from whence thou art hewn4 ,a man could not look high that looked so low as the pit from whence we were taken by nature1 even the dust1 and the pit from whence we are hewn by grace1 even man's lost and ruined state4 ,such a low look would make a lowly mind4 ,therefore pride must be nothing else but an empty and vain tumour1 a puffing up4 8,knowledge puffeth up10 not self knowledge4 ,that casts down1 and brings down all superstructures1 razes out all vain confidence to the very foundation1 and then begins to build on a solid ground4 ,but knowledge of other things without1 joined with ignorance of ourselves within1 is but a swelling1 not a growing1 it is a bladder or skin full of wind1 a blast or breath of an airy applause or commendation1 will extend it and fill it full4 ,and what is this else but a monster in humanity1 the skin of a man stuffed or blown up with wind and vanity1 to the shadow and resemblance of a man2 but no bones or sinews1 nor real substance within8 ,pride is an excrescence4 ,it is nature swelled beyond the intrinsic terms or limits of magnitude1 the spirit of a mouse in a mountain4 ,and now1 if any thing be gone without the just bounds of the magnitude set to it1 it is imperfect1 disabled in its operations1 vain and unprofitable1 yea1 prodigious like4 ,if there be not so much real excellency as may fill up the circle of our self estimation1 then surely it must be full of emptiness and vanity1 fancy and imagination must supply the vacant room1 where solid worth cannot extend so far4 ,now1 ,i believe1 if any man could but impartially and seriously reflect upon himself1 he would see nothing of that kind1 no true solid and real dignity to provoke love1 but real baseness and misery to procure loathing4 ,there is a lie in every sin1 but the greatest and grossest lie is committed in pride1 and attribution of that excellency to ourselves which is not4 ,and upon what erroneous fancy1 which is a sandy and vain foundation1 is built the tower of self estimation1 vain gloriation1 and such like8 ,pride1 which is the mother of these1 says most presumptuously1 8,by the strength of my hand ,i have done it1 and by my wisdom1 for ,i am prudent10 7,isa4 x4 #ac47 8,i am and none else besides me10 ,isa4 xlvii4 #aj4 ,it is such a false imagination1 as 8,i am of perfect beauty10 8,i am and none else10 8,i am a god10 7,ezek4 xxvii4 #c4 and xxviii4 #b47 which swells and lifts up the heart4 ,now what a vain thing is it1 an inordinate elevation of the heart upon a false misapprehension of the mind8 ,the 8soul which is lifted up1 is not upright in him10 ,hab4 ii4 #d4 ,it must be a tottering building that is founded on such a gross mistake4 ,some cover their pride with the pretence of high spiritedness1 and please themselves in apprehensions of some magnanimity and generosity4 ,but the truth is1 it is not true magnitude1 but a swelling out of the superabundance of pestilent humours4 ,true greatness of spirit is inwardly and throughout solid1 firm from the bottom1 and the foundation of it is truth4 ,which of the two do ye think hath the better spirit1 he that calls dust1 dust1 and accounts of dung as dung1 or he that1 upon a false imagination1 thinks dust and dung is gold and silver1 esteems himself a rich man1 and raises up himself above others8 ,humility is only true magnanimity1 for it digs down low1 that it may set and establish the foundation of true worth4 ,it is true1 it is lowly1 and bows down low4 ,but as the water that comes from a height1 the lower it comes down the higher it ascends up again1 so the humble spirit1 the lower it fall in its own estimation1 the higher it is raised in real worth and in ,god's estimation4 8,he that humbles himself shall be exalted1 and he that exalts himself shall be abased10 ,matt4 xxiii4 #ab4 ,he is like a growing tree1 the deeper the roots go down in the earth1 the higher the tree grows above ground1 as ,jacob's ladder1 the foot of it is fastened in the earth1 but the top of it reaches the heaven4 ,and this is the sure way to ascend to heaven4 ,pride would fly up upon its own wings4 ,but the humble man will enter at the lowest step1 and so goes up by degrees1 and in the end is made manifest4 ,pride catches a fall17#dbb7 and humility is raised on high2 it descended that it might ascend4 8,a man's pride shall bring him low1 but honour shall uphold the humble in spirit10 ,prov4 xxix4 #bc4 8,pride goeth before destruction1 and an haughty spirit before a fall40 ,but 8before honour is humility10 ,prov4 xvi4 #ah4 and xviii4 #ab4 ,the first week of creation1 as it were1 afforded two signal examples of this wise permutation of divine justice1 angels cast out of heaven1 and man out of paradise1 a high and wretched aim at wisdom brought both as low as hell4 ,the pride of angels and men was but the rising up to a height1 or climbing up a steep to the pinnacle of glory1 that they might catch the lower fall4 ,but the last week of the creation1 to speak so1 shall afford us rare and eminent demonstrations of the other1 poor1 wretched1 and miserable sinners lifted up to heaven by humility1 when angels were thrown down from heaven for pride4 ,what a strange sight1 an angel1 once so glorious1 so low1 and a sinner1 once so wretched and miserable1 so high6 ,truly may any man conclude within himself1 8,better it is to be of an humble spirit with the lowly1 than to divide the spoil with the proud10 ,prov4 xvi4 #ai4 ,happy lowliness1 that is the foundation of true highness6 8,but miserable highness that is the beginning of eternal baseness40 8,blessed are the poor in spirit1 for theirs is the kingdom of heaven10 ,matt4 v4 #c4 ,blessedness begins low1 in poverty of spirit4 ,and ,christ's sermon upon blessedness begins at it1 but it arises in the end to the riches of a kingdom1 a heavenly kingdom4 ,grace is the seed of glory1 and poverty of spirit is the seed1 first dead before it be quickened to grow up in fruits4 ,and indeed the grain 8is not quickened except it die10 7#a ,cor4 xv4 #cf7 and then it gets a body1 and 8bringeth forth much fruit10 ,john xii4 #bd4 ,even so1 grace is sown into the heart1 but it is not quickened except it die in humility1 and then ,god gives it a body1 when it springs up in other beautiful graces1 of meekness1 patience1 love1 c4 ,but these are never ripe till the day that the soul get the warm beams of heaven1 being separated from the body1 and then is the harvest a rich crop of blessedness4 ,holiness is the ladder to go up to happiness by1 or rather our ,lord ,jesus ,christ as adorned with all these graces4 ,now these are the steps of it1 mentioned ,matt4 v41 and the lowest step that a soul first ascends to him by1 is poverty of spirit1 or humility4 ,and truly the spirit cannot meet with ,jesus ,christ till he first bring it down low1 because he hath come so low himself1 as that no soul can ascend up to heaven by him1 except they bow down to his lowliness1 and rise upon that step4 ,now a man being thus humbled in spirit before ,god1 and under his mighty hand1 he is only fit to obey the apostolic precept 8,be ye all of you subject one to another10 #a ,pet4 v4 #e4 ,humility towards men depends upon that poverty and self emptying under ,god's mighty hand1 ver4 #f4 ,it is only a lowly heart that can make the back to bow1 and submit to others of whatsoever quality1 and condescend to them of low degree1 ,rom4 xii4 #af1 ,eph4 v4 #ba4 ,but the fear of the ,lord humbling the spirit will easily set it as low as any other can put it4 ,this is the only basis and foundation of ,christian submission and moderation4 ,it is not a complemental condescendence4 ,it consists not in an external show of gesture and voice4 ,that is but an apish imitation4 ,and indeed pride often will palliate itself under voluntary shows of humility1 and can demean itself to undecent and unseemly submissions to persons far inferior1 but it is the more deformed and hateful1 that it lurks under some shadows of humility4 ,as an ape is the more ugly and ill favoured that it is liker a man1 because it is not a man1 so vices have more deformity in them when they put on the garb and vizard of virtue4 ,only it may appear how beautiful a garment true humility is1 when pride desires often to be covered with the appearance of it1 to hide its nakedness4 ,o how rich a clothing is the mean-like garment of humility and poverty of spirit6 8,be ye clothed with humility10 #a ,pet4 v4 #e4 ,it is the ornament of all graces4 ,it covers a man's nakedness by uncovering of it4 ,if a man had all other endowments1 this one dead fly1 would make all the ointment unsavoury1 pride4 ,but humility is condimentum virtutum1 as well as vestimentum47#dbc7 ,it seasons all graces1 and covers all infirmities4 ,garments are for ornament and necessity both4 ,truly this clothing is alike fit for both1 to adorn and beautify whatsoever is excellent1 and to hide or supply whatsoever is deficient3 ornamentum et operimentum47#dbd7 ,the apostle ,paul gives a solemn charge to the ,romans 7,rom4 xii4 #c71 that no man should think high of himself2 but soberly1 according to the measure of faith given4 ,that extreme undervaluing and denial of all worth in ourselves1 though it be suitable before ,god 7,luke xvii4 #f1 #g1 #aj1 ,prov4 xxx4 #b1 #c1 ,job xlii4 #f1 #a ,cor4 iii4 #g71 yet is uncomely and incongruous before men4 ,humility doth not exclude all knowledge of any excellency in itself1 or defect in another1 it can discern1 but this is the worth of it3 that it thinks soberly of the one1 and despises not the other4 ,the humble man knows any advantage he has beyond another1 but he is not wise in his own conceit4 ,he looks not so much upon that side of things1 his own perfections and others' imperfections4 ,that is very dangerous4 ,but he casts his eye most on the other side1 his own infirmities and others' virtues1 his worst part and their best part1 and this makes up an equality or proportion4 ,where there is inequality1 there is a different measure of gifts and graces1 there are diverse failings and infirmity1 and degrees of them4 ,now1 how shall so unequal members make up one body1 and join unto one harmonious being1 except this proportion be kept1 that the defects of one be made up by the humility of another8 ,the difference and inequality is taken away this way1 by fixing my eye most upon my own disadvantages and my brother's advantages4 ,if ,i be higher in any respect1 yet certainly ,i am lower in some1 and therefore the unity of the body may be preserved by humility4 ,i will consider in what ,i come short1 and in what another excels1 and so ,i can condescend to them of low degree4 ,this is the substance of that which is subjoined4 7,rom4 xii4 #af7 8,mind not high things1 but condescend to men of low estate4 ,be not wise in your own conceits40 ,and this makes us meet in honour to prefer one another1 taking ourselves up in the notion of what evil is in us1 and another up in the notion of what good is in him4 ,rom4 xii4 #aj1 8,be kindly affectioned one to another1 with brotherly love1 in honour preferring one another40 ,thus there may be an equality of mutual respect and love1 where there is an in equality of gifts and graces1 there may be one measure of charity1 where there are different measures of faith1 because both neglect that difference1 and pitch upon their own evils and another's good4 ,it is our custom to compare ourselves among ourselves1 and the result of that secret comparison is estimation of ourselves1 and despising others4 ,we take our measure1 not by our own real and intrinsic qualifications1 but by the stature of other men's1 and if we find any disadvantage in others1 or any pre-eminence in ourselves1 in such a partial application and collation of ourselves with others 7as readily self love1 if it find it not1 will fancy it71 then we have a tacit gloriation within ourselves1 and a secret complacency in ourselves4 ,but the humble ,christian dares not make himself of that number1 nor boast of things without his measure4 ,he dare not think himself good1 because1 deterioribus melior1 8better than others who are worse40 ,but he judges himself by that intrinsic measure which ,god hath distributed unto him1 and so finds reason of sobriety and humility1 and therefore he dare not stretch himself beyond his measure1 or go without his station and degree1 #b ,cor4 x4 #ab-ad4 ,humility makes a man compare himself with the best1 that he may find how bad he himself is4 ,but pride measures by the worst1 that it may hide from a man his own imperfections4 ,the one takes a perfect rule1 and finds itself nothing4 ,the other takes a crooked rule1 and imagines itself something4 ,but this is the way that unity may be kept in the body1 if all the members keep this method and order1 the lowest to measure by him that is higher1 and the higher to judge himself by him that is yet above him1 and he that is above all the rest1 to compare with the rule of perfection1 and find himself further short of the rule than the lowest is below him4 ,if our comparisons did thus ascend1 we would descend in humility1 and all the different degrees of persons would meet in one centre of lowliness of mind4 ,but while our rule descends1 our pride ascends4 ,the scripture holds out pride and self estimation as the root of many evils1 and humility as the root of many good fruits among men4 8,only through pride comes contention10 ,prov4 xiii4 #aj4 ,there is pride at least in one of the parties1 and often in both4 ,it makes one man careless of another1 and out of contempt not to study equity and righteousness towards him1 and it makes another man impatient of receiving and bearing an injury or disrespect4 ,while every man seeks to please himself1 the contention arises4 ,pride in both parties makes both stiff and inflexible to peace and equity1 and in this there is a great deal of folly4 ,for1 by this means1 both procure more real displeasure and dissatisfaction to their own spirits4 8,but with the well advised is wisdom40 ,they who have discretion and judgment will not be so wedded to their own conceits1 but that in humility they can forbear and forgive for peace' sake4 ,and though this seem harsh and bitter at first1 to a passionate and distempered mind1 yet ,o how sweet is it after6 ,there is a greater sweetness and refreshment in the peaceable condescendence of a man's spirit1 and in the quiet passing by any injury1 than the highest satisfaction that ever revenge or contention gave to any man4 8,when pride comes1 then comes shame1 but with the lowly is wisdom10 ,prov4 xi4 #b4 ,pride groweth to maturity and ripeness4 ,shame is near hand it1 almost as near as the harvest4 ,if pride come up1 shame is in the next rank behind it4 ,but there is a great wisdom in lowliness4 ,that is1 the honourable society that it walks in4 ,there may be a secret connection between this and the former verse1 8divers and false balances are abomination to the ,lord1 but a just balance is his delight40 ,now1 if it be so in such low things as merchandise1 how much more abominable is a false spiritual balance in the weighing of ourselves6 ,pride hath a false balance in its hand1 the weight of self love carries down the one scale by far4 ,lowliness of mind is the strongest bond of peace and charity4 ,it banishes away strife and vain glory1 and makes each man to esteem another better than himself1 7,philip4 ii4 #c7 because the humble man knows his own inside1 and only another's outside4 ,now certainly the outside is always better and more specious than the inside1 and therefore a humble man seeing nothing but his neighbour's outside1 and being acquainted throughly with his own inside1 he esteems another better than himself4 ,humility1 as it makes a man to think well of another1 so it hinders him to speak evil of his brother4 ,james iv4 ,he lays down the ground work in the #ajth verse1 8,humble yourselves in the sight of the ,lord1 and he shall lift you up40 ,he raises his superstructure1 verses #aa1 #ab3 8,speak not evil one of another1 brethren4 ,he that speaketh evil of his brother1 and judgeth his brother1 speaketh evil of the law1 and judgeth the law1 but if thou judge the law1 thou art not a doer of the law1 but a judge4 ,there is one lawgiver1 who is able to save1 and to destroy4 who art thou that judgest another80 ,for truly the very ground of evil speaking of that nature1 is some advantage1 we conceive1 that may redound to our own reputation1 by the diminution of another's fame4 ,or1 because we are so short sighted in ourselves1 therefore we are sharp sighted towards others1 and because we think little of our own faults1 we are ready to aggravate other men's to an extremity4 ,but in so doing we take the place of the judge and law upon us1 which judges others1 and is judged by none4 ,so we judge others1 and not ourselves4 ,neither will we suffer ourselves to be judged by others4 ,this is to make ourselves the infallible rule1 to judge the law4 ,humility levels men to a holy subjection and submission to another1 without the confusion of their different degrees and stations4 ,it teaches men to give that respect and regard to even one that is due to his place or worth1 and to signify it in such a way as may testify the simplicity of their estimation1 and sincerity of their respect4 ,eph4 v4 #ba1 8,submit yourselves one to another in the fear of ,god40 #a ,pet4 v4 #e1 8,all of you be subject one to another1 and be clothed with humility40 ,now1 if humility can put a man below others1 certainly it will make him endure patiently and willingly to be placed in that same rank by others4 ,when others give him that place to sit into1 that he had chosen for himself1 will he conceive himself wronged and affronted1 though others about him think so8 ,nay1 it is hard to persuade him of an injury of that kind1 because the apprehension of such an affront hath for its foundation the imagination of some excellency beyond others1 which lowliness hath razed out4 ,he hath placed himself so low for every man's edification and instruction1 that others can put him no lower1 and there he sits quietly and peaceably4 ,bene qui latuit bene vixit47#dbe7 ,affronts and injuries fly over him1 and light upon the taller cedars1 while the shrubs are safe4 ,qui cadit in plano1 7vix hoc tamen evenit ipsum17 ,sic cadit1 ut tacta surgere possit humo47#dbf7 ,he sits so low1 that he cannot fall lower1 so a humble man's fall upon the ground is no fall indeed1 but in the apprehension of others1 but it is a heavy and bruising fall from off the tower of self conceit4 ,now the example that is given us1 8,learn of me10 is certainly of greater force to persuade a man to this humble1 composed1 and quiet temper of spirit1 than all the rules in the world4 ,that the ,son of ,god should come down and act it before our eyes1 and cast us a pattern of humility and meekness1 if this do not prevail to humble the heart1 ,i know not what can4 ,indeed this root of bitterness1 which is in all men's hearts by nature1 is very hard to pluck up1 yea1 when other weeds of corruption are extirpated this poisonable one1 pride groweth the faster1 and roots the deeper4 ,suppose a man should be stript naked of all the garments of the old man1 this would be certainly nearest his skin and last to put off4 ,it is so pestilent an evil1 that it grows in the glass window as well as on the dunghill and1 which is strange1 it can spring out of the heart1 and take moisture and aliment from humility1 as well as from other graces4 ,a man is in hazard to wax proud that he is not proud1 and to be high minded because he is lowly4 ,therefore1 it is not good to reflect much upon our own graces1 no more than for a man to eat much honey4 ,i know not any antidote so sovereign as the example of ,jesus ,christ1 to cure this evil1 and he himself often proposes this receipt to his disciples1 7,john xiii4 #ac-ag7 8,ye call me ,master and ,lord1 and ye say well1 for so ,i am4 ,if ,i then1 your ,lord and ,master1 have washed your feet ye also ought to wash one another's feet4 ,for ,i have given you an example1 that ye should do as ,i have done to you4 ,verily1 verily1 ,i say unto you1 the servant is not greater than his lord1 neither he that is sent greater than he that sent him4 ,if ye know these things1 happy are ye if ye do them40 ,matt xi4 #bi1 #cj1 8,take my yoke upon you1 and learn of me1 for ,i am meek and lowly in heart and ye shall find rest unto your souls4 ,for my yoke is easy1 and my burden is light40 ,matt4 xx4 #bg1 #bh1 8,and whosoever will be chief among you1 let him be your servant4 ,even as the ,son of man came not to be ministered unto1 but to minister1 and to give his life a ransom for many40 ,might not that sound always in our ears1 the servant is not above his lord1 the 8,son of man came not to be ministered unto1 but to minister80 ,o whose spirit would not that compose8 ,what apprehension of wrong would it not compensate8 ,what flame of contention about worth and respect would it not quench8 ,what noise of tumultuous passions would it not silence8 ,therefore1 the apostle of the ,gentiles prescribes this medicine1 7,phil4 ii4 #e-h7 8,let this mind be in you1 which was also in ,christ ,jesus who1 being in the form of ,god1 thought it not robbery to be equal with ,god1 but made himself of no reputation1 and took upon him the form of a servant1 and was made in the likeness of men1 and being found in fashion as a man1 he humbled himself1 and became obedient unto death1 even the death of the cross40 ,if he did humble himself out of charity1 who was so high1 how should we humble ourselves1 both out of charity and necessity1 who are so low6 ,if we knew ourselves1 it were no strange thing that we were humble1 the evidence of truth would extort it from us4 ,but here is the wonder1 that he who knew himself to be equal to ,god1 should notwithstanding become lower than men1 that the ,lord of all should become the servant of all1 and the ,king of glory make himself of no reputation6 ,that he pleased to come down lowest1 who knew himself to be the highest of all1 no necessity could persuade it1 but charity and love hath done it4 ,now1 then1 how monstrous and ugly a thing must pride be after this6 ,that the dust should raise itself1 and a worm swell1 that wretched1 miserable man should be proud1 when it please the glorious ,god to be humble1 that absolute necessity shall not constrain to this1 that simple love persuaded him to6 ,how doth this heighten and elevate humility1 that such an one gives out himself1 not only as the teacher1 but as the pattern of it4 8,learn of me1 for ,i am meek and lowly in heart1 and ye shall find rest unto your souls40 ,,several ,,sermons ,,upon ,,the ,,most ,,important ,,subjects ,,of ,,practical ,,religion4 ,the ,publisher ,to ,the ,reader4 ,there are no sermons ,i know of any divine or pastor in this kingdom1 that have been more frequently printed1 or more universally read and esteemed1 than the elegant and judicious discourses of ,mr4 ,binning1 which were published after his death1 at different times1 in four small volumes4 ,as there was a great demand for these valuable writings1 about twenty six years ago2 so these printed copies of them were compared with his own manuscript copy now in my hand1 carefully revised1 and then printed1 in a large #dto of #fda pages1 by ,robert ,fleming1 ,printer at ,edinburgh1 in the year #agce1 to which was prefixed a short account of his ,life1 chiefly taken from the large memoirs of his ,life1 that the ,reverend ,mr4 ,robert ,m',ward1 some time minister of the gospel at ,glasgow1 wrote1 in a long letter to the ,reverend ,mr4 ,james ,coleman1 ,minister of the gospel at ,sluys in ,flanders1 who translated ,mr4 ,binning's ,sermons into ,high ,dutch1 and printed them for the benefit of the ,christian congregations in ,holland and ,flanders4 ,some of the most memorable particulars of this great man's life have been also published1 anno #agec1 by the reverend1 learned1 and industrious ,mr4 ,john ,wesley1 late ,fellow of ,lincoln college1 ,oxford1 in his ,christian ,library1 which contains about fifty volumes in #hvo of ,extracts from1 and ,abridgments of1 the choicest pieces of practical ,divinity1 we have printed in our language4 ,it is prefixed to ,mr4 ,binning's ,sermons upon the first and part of the second chapters of the first ,epistle of ,john1 in the #bith volume of that useful work47#dbg7 ,mr4 ,binning's elegant and judicious ,treatise of ,christian ,love was first printed from a manuscript in my hand1 at ,edinburgh1 #agdc1 in an octavo pamphlet of forty-seven pages1 in short print1 by ,robert ,fleming1 to which he hath prefixed a short preface4 ,and the publisher tells us1 8,that he had revised about twenty four sermons1 upon very edifying and profitable subjects1 to print in a separate volume1 from which they his readers should receive as great improvement and satisfaction1 as from any of his printed treatises1 which every person may easily discover from the style and language to be ,mr4 ,binning's genuine compositions1 as his manner of writing can scarcely be imitated by any other person40 ,these sermons were carefully transcribed some little time ago1 and revised by the assistance of a friend1 and are now printed in this small volume4444 ,and not to detain the reader further from the serious and candid perusal of this book1 ,i shall only add1 that ,i have faithfully transcribed these sermons from the manuscript copy without the smallest alteration of his sentiments4 ,i have endeavoured to rectify a few grammatical errors of the transcribers and the old form of spelling1 and altered a few words not now used in our modern sermons1 for words of the same meaning4 ,as ,i have added several sermons of this author upon the kingdom of ,god1 which ,i transcribed since the proposals of this book were printed1 so ,i could not insert the sermons upon ,acts xxvi4 #ah2 ,acts xiv4 #aa1 #ab1 without almost doubling the price1 which ,i feared would not be agreeable to some of the encouragers of this work4 ,i intend to put the other sermons ,i have transcribed1 or may yet copy1 into the hands of some friends to revise before they be printed2 as also ,mr4 ,m',ward's ,life of this worthy gentleman1 taken from his own papers4444 ,it is my sincere wish1 that all the readers of this book may be builded up in spiritual wisdom and goodness unto eternal life4 ,brousterland1 ,september #abth1 #agfj ,sermon ,i4 #a ,john iii4 #bc4--8;,and this is his commandment1 ,that we should believe on the name of his ,son ,jesus ,christ1 and love one another40 ,it is a common doctrine often declared unto you1 that the most part of those who hear the gospel do run1 in their pretended course to heaven1 either upon a rock of dashing discouragement1 or the sands of sinking presumption4 ,these are in all men's mouths2 and no question they are very dangerous1 so hazardous1 as many fools make shipwreck either of the faith1 or a good conscience1--of the faith1 by running upon and dashing upon the rock1--of a good conscience1 by sitting down upon the quicksand4 ,but ,i fear that which is commonly confessed by all is cordially believed by few1 and so1 little regarded in our course and conversation4 ,all ,christians pretend to be making a voyage heaven-ward1 and that is only home-ward4 ,now the gospel is given us to direct our course1 and teach us how to steer between these two hazards1 both safely and surely4 ,this is the shore that shall guide us1 and conduct to our intended haven1 that is heaven1 if we set our compass by it1 and steer our course accordingly4 ,yet strange it is to behold the infinite wanderings and errors of men1 on the one hand or the other3--some presuming upon the news of mercy1 and the sound of ,god's grace1 to walk after the imagination of their own hearts1 and to live and continue in sin1 for which ,christ died1 that he might redeem us from it1 fancying a possibility of living in sin1 and escaping wrath1 and so abusing the tender of grace to promote licentiousness2--others1 again1 apprehending the wrath of ,god1 and their just deservings1 abusing the notion of ,god's justice1 and the perfection of his holiness1 to the prejudice of the glory of his grace and mercy1 and their own salvation4 ,this is certainly the cunning sleight of ,satan1 with the deceitfulness and ignorance of our own hearts1 that leads men1 and sometimes one and the same man1 at diverse times1 to contrary misapprehensions of divine truths4 ,the wind of temptation gets fires to one corner of the house and then to another1 and sometimes over-persuades the notion of mercy1 and another time overstretches the apprehension of his justice2 and yet in effect there is no true persuasion of any of them1 but a cloud or shadow is apprehended instead of them4 ,now ,i say1 there is one cure for both these1--the right apprehension of the gospel in its entire and whole sum1 the right uptaking of the light which shines in a dark place1 and is given to lead us to our place of rest--to have a complete model1 and a short summary of the gospel1 always in our heart and eye4 ,for truly it is the apprehending of parcels of divine truth1 which leads men into such opposite mistakes and courses4 ,to remedy this1 we have some brief comprehensive models of the gospel set down by the ,holy ,ghost1 and none in better terms than this here3 8,this is his commandment1 that ye believe10 c4 ,you have it in two words1 faith and love4 ,this is the form of sound words which we should hold fast1 #b ,tim4 i4 #ac4 ,this is the mould of doctrine delivered by ,christ and his ,apostles4 ,it is the separation of these two in some men's fancy1 that leads too many in such paths of destruction4 ,truly they can as little be divided as the sun's light and heat1 but the motions and shadows of them may1 and it is the following the shadows of some of them which shipwrecks souls4 ,now not only the common multitude of the hearers of the gospel are in hazard of this1 but even ,god's own children1 who have believed in him4 ,the taking up of these things apart1 creates the heart much trouble and perplexity1 and occasioneth much sin and stumbling4 ,i do think it is the ignorance and advertency of this conjunction1 that makes our case both more sad and sinful than otherwise it would be4 ,and these two indeed have a mutual influence upon one another1 loosing reins to sin more freely1 for it unquestionably disturbs the soul's peace1 and procures it much bitterness4 ,and again1 the quitting hold of the promise of grace in ,christ ,jesus1 and the indulging our own sad and sullen apprehensions1 cannot but in the issue disable the soul from the duties of love1 and expose it unto the violence of every temptation4 ,as these two do mutually strengthen one another1 the faith of ,jesus ,christ1 and the lively apprehension of his grace and goodness1 so they are the most noble and effectual persuasives to live unto him1 and to walk in love4 ,besides1 faith is the mean and way which ,god hath appointed to convoy his influence unto the soul2 and then again1 love carrying itself actively in duties to ,god and men1 bestirring itself for ,god and those who are beloved of ,god1 it brings in a supply to faith1 and returns by a straight compass to the spring from whence it first issued1 and increases it still more4 ,believing on the name of the ,son sends forth the stream of holy affection to him1 and all begotten of the ,father1 and this returns again by the circuit of obedience to his commands and submission to his easy yoke1 to unbosom itself in the fountain from whence it first issued2 and whereas faith was at first one simple soul adherence to a ,saviour1 and a hearty embracing of him1 this accession of the fruits of it exalts it unto that height of assurance1 and gives that evidence which it wanted2 and faith being thus strengthened1 and rooted1 and built up to the top of assurance of ,god's grace1 love1 and salvation1 it becomes more able to bear the yoke of his commands1 which are not grievous4 ,the spring of believing1 thus swelled by the concurrence of so many streams1 it breaks forth the more1 and sends out more love and delight in ,god1 and more charity1 compassion1 and meekness towards men4 ,and this is the circle and round ,christianity runs1 until that day come that the head-spring of faith shall be obscured and shrivelled up in the great sea of the love of ,god1 which shall overflow all the saints' graces in due time1 when we shall see ,god face to face4 ,this is a true ,christian1 which this apostle so beloved of ,god describes4 ,here is one under a commandment1 and not above it1 as some fondly conceive4 ,he is a keeper of his commands1 and a doer of these things which are pleasant in ,god's sight4 ,this is no legal notion1 if it be right taken4 ,it is not the bondage of the creature to be under the command of ,god1 truly it is the beauty and liberty of a reasonable soul4 ,some speak of all subjection unto a law as slavery1 but is it not an infinitely greater slavery to be at liberty to sin1 and serve our own lusts8 ,o wretched and base liberty6 the ,son indeed makes us truly free1 and that from sin2 and he is truly a ,redeemer who redeems us from all iniquity1 ,john viii4 #cb2 ,psal4 cxxx4 ult42 ,tit4 ii4 #ad4 ,but this commandment here spoken of1 would not indeed be gospel1 unless there was a prior command1 a brighter precept1 given by the ,father to the ,son4 ,i find two commands given by the ,father1 and received by the ,son1 which two you may conjoin and make one of1 as here faith and love are made one commandment4 ,the first is1 ,john x4 #ah1 8,i lay down my life of myself1 no man taketh it from me4 ,this commandment have ,i received from my ,father1 and no other40 ,john xii4 #di1 #ej1 8,the ,father gave me a commandment1 what ,i should say and speak1 and ,i know that his commandment is life everlasting40 ,this is more expressly and clearly set down1 ,john vi4 #ci1 #dj1 8,this is the ,father's will that sent me1 that of all that he gave me ,i should lose none1 but raise them up at the last day4 ,this is the will of him that sent me1 that every one which seeth the ,son1 and believeth on him1 should have everlasting life40 ,here1 then1 beloved in the ,lord1 is the foundation of our hope1 and that which makes all commandments given by ,god to us to come under a gospel notion1 that which makes ,christ's yoke easy1 and his burden light1 and his commands not grievous4 ,the great commandment was imposed upon our ,saviour4 ,the great weight of that wrath due to our sins was put upon his shoulders4 ,this was the ,father's will1 that he should lay down his life for his sheep2 this command he received willingly1 and obeyed faithfully and fully4 ,and by his obedience to this1 that great obligation to satisfy ,god's justice1 and pay a ransom for our souls is taken off us2 inasmuch as he died1 justice cannot come and demand it at our hand4 ,now1 therefore1 there is another commandment given to ,christ1 which directly concerns us1 and it is this in substance3 8,i will and command that thou who hast come in the place of sinners1 and resolvest to die for them1 that thou give eternal life to whom thou wilt1 even to as many as believe in thy name2 ,i give to thee the absolute disposal of life and death2 ,i command thee to preach life everlasting to all pious souls1 that shall flee unto thee upon the apprehension of the danger of death1 and that thou bestow that life upon them1 and raise them up at the last day to be partakers of it40 ,this is the commission the ,father gave to the ,son1 a sweet commission for poor sinners1 and the charter of our salvation4 ,and for this errand he was anointed with the ,holy ,spirit1 and sent into the world2 nay1 the commission extends further than grace1 even to eternal glory also4 ,christ has received commandment of the ,father1 to give repentance and remission of sin1 both to give faith1 and love1 and all other graces1 else it were defective4 ,thus ,christ comes instructed to the world4 ,he lays open his commission in preaching the gospel4 ,he obeys the first commandment in his own person1 by offering up himself upon the cross a sacrifice for sins1 and he is about the fulfilling the next commandment1 that is1 the giving life to them that believe3 and that he may accomplish it1 having ascended himself unto heaven to intercede for us1 he also sent his ambassadors into the world1 to whom he hath committed the word of reconciliation1 and he gives them commission to publish and proclaim this commandment in his own name4 ,this is his command1 that ye 8believe on the name of his ,son ,jesus ,christ40 ,and this we do proclaim in his name1 since he has gotten a commandment to give life everlasting to believers4 ,this1 then1 is his charge to you1 to come and receive it from him4 ,come and embrace him1 and ye shall have life and all in him4 ,this is the hardest and heaviest burden he imposes upon you1 the weight of your life and salvation he hath taken upon himself4 ,but ,o6 now come and lay hold on him1 who is thus offered unto you4 ,know that you are lost and undone in yourselves1 consider the impossibilities you lie under to escape his wrath4 ,behold the anger of ,god hanging over your head1 ready to be revealed in flaming fire1 and a tempestuous cloud of eternal misery4 ,will ye consider that ye are born heirs of wrath8 ,your natural inheritance is in the lake of fire2 and whatsoever your endowments by nature1 or your privileges by birth be1 nothing shall exeem you from this4 ,shall not then this ,saviour be welcome to you8 ,for truly faith is but a cordial salutation and embracement of our blessed ,redeemer4 ,the soul brings him into the house1 and makes him welcome1 and he is standing ready to come in to your heart1 and to bring in salvation with him4 ,now whatever soul hath obeyed this commandment by belief of the truth1 and receiving of ,christ into the heart1 there is but one commandment behind1 and it is not grievous1 viz41 love me1 and love one another2 love me1 and live unto me4 ,this is an easy yoke2 and there is good reason for it1 though it had never been required to love him1 and live to him1 who loved not his life unto the death for us4 ,there is mention made only of brotherly love here1 but certainly the other love to ,god flowing from the sense of his love1 is the right wing of the soul1 and brotherly love the left2 and by these the pious soul mounts up to heaven with the wings of an eagle4 ,the love of our brother is but the fruit and consequent of this love1 but it is set down as a probation1 and clear evidence of the love of ,god in our souls4 ,love is commanded as the very sum and substance of the whole law1 as the fountain of all other duties4 ,things are compacted in their causes1 and lie hid within the virtue of them4 ,truly this is the way to persuade and constrain you to all the duties of godliness and righteousness1 of piety towards ,god1 and charity towards men1--if once we could fasten this chain of affection upon your hearts1 and engage your souls by love to ,god and man4 ,we cannot but beat the air1 while we seek to persuade you to the serious practice of religious duties1 of prayer in secret and in your families1 of reading and meditation upon the word1 of sanctifying the ,sabbath1 of dealing justly and moderately with all men1 of sobriety and temperance in your conversation1 of denying ungodliness and worldly lusts1 of walking humbly with ,god and towards men1 of restraining and subduing your inordinate lusts and passions2 ,i say1 it is almost in vain to press these things upon you1 or expect them from you1 till once the ,spirit of power and love enter into your hearts2 and indeed the spirit of love is a powerful spirit1 the love of ,god possessing the heart within1 cannot but conform all within and without to his love and good pleasure4 ,love only can do these things which are pleasant in his sight1 for it doth them pleasantly1 heartily1 and cheerfully2 and ,god loves a cheerful giver1 a cheerful worshipper4 ,brotherly love is rather expressed1 because little or not at all studied by the most part4 ,other duties to ,god1 if men come not up in practice to them1 yet they approve them in their soul and mind4 ,but there is scarce a notion of the obligation of charity and love towards our brethren1 yea1 not so much as in the minds of ,christians1 let be in their practice4 ,it is the special command which ,christ left to his disciples when he was going away1 ,john xiii4 #ce4 ,but1 alas6 we have forgotten it1 it is so long since4 ,sermon ,,ii4 #a ,john iii4 #bc4--8,this is his commandment1 that10 c4 ,we commonly make many rules in religion1 and turn it into a laborious art1 full of intricate questions1 precepts1 and contentions4 ,as there hath been a great deal of vanity in the conception of speculative divinity1 by a multitude of vain and unedifying questions which have no profit in them1 or are beneficial to them that are occupied therein1 but only have stirred up strife and envy1 and raised the flame of contention in the ,christian world2 so ,i fear that practical divinity is no less vitiated and spoiled in this age amongst true ,christians 7by many perplexed cases relating to every condition71 than the other among the schoolmen4 ,hereby it seems to me1 that ,christ and his apostles did not suppose it to be so perplexed a business as we now do make it2 neither did the hearers weary themselves or others with so many various objections against the practice of the fundamental commandment of the gospel1 believing in ,jesus ,christ4 ,the plain nature of the gospel being holden forth and received1 ,i am persuaded1 was and is able 7like the sun arising in brightness7 to dispel and scatter all these mists and clouds which do arise both in the one and other1 from ignorance at first1 and which are elevated to a greater height by the custom of the times4 ,the matter1 my brethren1 is not so dark as you make it4 ,here it is plainly and simply expressed3 8,this is his commandment1 that ye believe in the name of his ,son20 and then1 8love one another40 ,ye all know that we had commandments given us by ,god1 which were by nature impressed on the heart of man2 but by his fall into sin1 the tables of the law 7which ,i may say were in ,adam's mind and heart1 understanding and affection71 those two tables were broken in the fall1 and since there could be no obedience1 because of ignorance and perversion1 the tables breaking in pieces1 their ruptures have produced these two opposite principles4 ,the fall of man hath broken his mind1 and so darkened his understanding1 and broken his will1 and put it in a wrong set4 ,this appointed it1 set it in a posture of enmity against ,god4 ,however1 we are by this fall utterly disabled to stand up before ,god in acceptable obedience4 ,there is no man breathing1 how blameless soever he be before the world1 but must fall down as guilty before ,god in many things1 yea1 in all things4 ,but the law being thus obliterated out of men's consciences1 as he lost ability to obey1 so he lost almost all conscience of sin and disobedience4 ,he not knowing his charge and obligation1 could not accuse himself for falling in rebellion4 ,therefore it pleased the ,lord to cause the law to be written in tables of stone in mount ,sinai4 ,he transcribes the commandments over again1 that all the world may see their obligation1 and how infinitely short they have come in their subjection1 and how just their condemnation may be4 ,for this purpose1 the ,lord causes proclaim the old bond in the ears of men with great majesty and authority1 as it became the ,lawgiver1 that all may become guilty1 and stop their mouth before ,god1 ,rom4 iii4 #ai4 ,he would once have all men knowing that they are under infinite breaches of his commandments1 that they may see themselves also subject to his judgment4 ,now1 what do you think of a soul that stands at the foot of this mountain1 and hears a dreadful accusation read against it1 to all which the conscience within must subscribe unto1 and both together pronounce the person guilty and liable to eternal punishment8 ,i say1 what can such a soul do1 who has with trembling heard his voice8 ,satisfaction there cannot be given for an infinite offence against an infinite nature4 ,the curse and sentence which was the sanction and confirmation of this commandment is just1 and there appears no way how1 without violation of ,god's justice1 it can be repealed4 ,obedience to these commandments is now both impossible and unprofitable2--impossible1 ,i say1 because of the weakness and wickedness of the flesh1 that has no ability nor willingness but to offend and disobey2 and unprofitable1 because it cannot at all relax the former sentence of condemnation4 ,now obedience1 being a present duty1 cannot pay old debts1 or satisfy for our former rebellions1 and so it must leave a man to seen condemnation4 ,i fear this is a puzzle that all consciences must come unto here1 or elsewhere4 ,here is a strait indeed4 ,but yet there is an enlargement1 there is a way found out of bringing the soul out of the miry clay1 and deep pit of misery2 and it is this1 ,god hath found out a ransom for himself1 without our procurement1 or consent1 or knowledge4 ,he hath provided a satisfaction to his justice in his ,son ,jesus ,christ4 ,having laid upon him our iniquities1 he exacts of him our deserved punishment1 and makes him a curse who knew no sin4 ,now this being done1 the ,lord sends forth to all poor sinners who are trembling at mount ,sinai this proclamation1--this is my last and most peremptory command1 that ye believe in the name of my ,son ,jesus ,christ4 ,this is my well-beloved ,son1 in whom ,i am well-pleased1 hear ye him4 ,have ye heard me the lawgiver condemning you8 ,now go and hear him1 the ,mediator and ,saviour1 absolving you1 for ,i have committed all judgment unto him4 ,though ,i pronounce the sentence in this world against you1 yet ,i have committed all the execution of it to him1 and if you come to him1 you may prevent it4 ,you have broken all my former commandments1 and ,i have pronounced a sentence against you for that4 ,but now ,i give a new commandment instead of all the former1 which if you obey1 then the sentence of death is relaxed4 ,you who cannot obey the law and give satisfaction in your own persons1 ,i charge you to flee unto my ,son ,christ1 who hath given me full satisfaction both to the curse1 by suffering1 and to the command1 by obedience1 and lay hold on his righteousness as your own1 and in him ye are justified1 and delivered from all these sentences and hard writings against you4 ,i give a new commandment as the cure and remedy of all broken commandments4 ,believe on this name1 in which is salvation4 ,take his obedience and suffering for your cure1 and present me with that1 ,i shall be as well satisfied as with your own personal satisfaction4 ,this now is very plain business4 ,all commands are broken4 ,there is yet one published in the gospel to help all1 and it is in substance to embrace and welcome ,jesus ,christ for all1 to seek our life and salvation in him1 to take him as a priest to offer sacrifice for us1 and expiate our sins1 and to come to him as a prophet to seek wisdom and illumination1 and all grace from him2 to choose him as our ,king1 henceforth to submit to his easy yoke of government4 ,now ,i say there will be no more debates about this4 ,will ye yet dispute whether ye may believe or not8 ,will ye inquire after this whether you have a warrant or not8 ,truly such a question would occasion much jealousy and provocation among men4 ,if a man had signified as much willingness by command1 by invitation1 by request1 by frequent repetition of these1 yet to call in question or dispute whether or not ,i may go to such a person1 will he make me welcome1 were it not the greatest affront ,i could put upon him8 ,would it not alienate his affection more than any thing1 to be jealous of his real kindness to me4 ,i would desire to hold out unto you the sin1 the danger1 and the vanity of such a way4 ,i say the sin is great1 it is no less than the highest and most heinous disobedience to the gospel1 which of all others is of the deepest dye4 ,you have disobeyed the law1 and broken all the ten commandments4 ,and will ye therefore disobey the gospel1 too1 and break this fundamental commandment8 ,is it not enough that ye have broken the rest1 and will ye break this also1 which was given for the cure of all8 ,consider1 ,i say1 this is his commandment4 ,now commands should be obeyed1 and not disputed1 coming from an infallible and uncontrollable authority4 ,would ye not silence all the rebellions of your hearts against the commands of praying1 hearing1 reading1 dealing justly1 and walking soberly1 with this one word1 it is his command1 it is his sovereign will8 ,and why do ye not see the stamp of that same authority upon this8 ,now if you consider it aright1 it hath more authority upon it than upon others1 because it is his last command1 and so would be taken as most pungent and weighty4 ,when your hearts rise up to question and dispute this matter1 ,i pray you cut all these knotty objections with the sword of his commandment4 ,you use to go about to loose them by particular answers and untie them at leisure with art and skill1 but truly it would be a readier and wiser course to cut them in pieces at one stroke1 by this piercing and pungent precept4 ,if your reasons and scruples be weighty1 and you cannot get answers to overbalance them1 ,i pray you put this weighty seal of divine authority into the balance1 and sure ,i am it will weigh down all4 ,consider then the danger of it4 ,it is the last and most peremptory command1 after which you may expect no other1 but the execution of justice4 ,how sad and severe is the certification1 8,he that believeth not is condemned already10 and 8the wrath of ,god abideth on him40 ,there needs no new sentence to be pronounced against you4 ,why8 ,because1 if you believe not1 that prior sentence of the law is yet standing above your heads to condemn you1 that wrath abides on you4 ,this is the only way to remove it1 to come to him1 who hath taken it on himself1 after the breach of all commands4 ,ye have this retreat1 this refuge to flee unto1 a new command to come unto the ,son1 and have life2 but after this disobedience of the ,son1 you have none4 ,there is nothing after unbelief1 but ye are turned over1 or rather left over1 in the hand of the law and divine justice4 ,therefore it is the most dangerous and damnable thing to disobey this4 ,it is to refuse the very remedy of sin4 ,consider also what vanity and uselessness is in these debates4 ,what an unreasonable and senseless thing is it to dispute against our own soul1 and against our own happiness6 ,all is wrapt up here1 and we do no less than the highest act of self-murder that can be4 ,he that hateth me1 wrongs his own soul4 ,what an unreasonable thing then is it1 because ye are miserable1 to refuse mercy2 because ye are unclean1 therefore to maintain that ye are not to come to the blessed fountain of cleansing2 because ye have broken the rest of the commands1 therefore ye may not obey this8 ,is there any sense or reason in such things2 because ,i am a sinner1 therefore ,i will not come to a ,saviour8 ,alas6 to what purpose was the ,son sent and given1 and for what end came he8 ,was it not to seek and to save such as are lost and undone1 and to deliver them from misery8 ,what do you gain by such questions8 ,for at length you must turn and enter in at the door of a naked command and promise1 when you have wearied yourselves to find that in your hearts which is not in them1 to seek waters in the wilderness1 and springs in the desert1 qualifications and graces in your own hearts to warrant your boldness in coming to the promise4 ,i say1 when you have sought and all in vain1 you must at length come to this fountain in which is all grace and happiness4 ,if you had what you seek1 yet if ye would indeed believe in ,christ1 you must deny them and look upon yourselves as ungodly1 to be justified by faith4 ,why then do you grasp after that which can do you no good1 7though you had it71 ,i mean1 in point of your acceptation8 ,consider it1 my beloved1 that the honour of ,god and your own happiness lies most in this1 nay not only that1 but your holiness too1 which you pretend to seek after1 lies in it4 ,till you come to ,christ1 it is in vain to seek it elsewhere4 ,sermon ,,iii4 #a ,john iii4 #bc4--8;,and this is his commandment10 c4 ,there are different tempers of mind among men1 some more smooth and pliable1 others more refractory and froward4 ,some may be persuaded by love1 who cannot be constrained by fear4 ,with some a request will more prevail than a command4 ,others again are of a harsher disposition4 ,love and condescension doth rather embolden them1 and therefore they must be restrained with the bridle of authority4 ,it would seem that the ,lord hath some regard to this in the administration of the gospel4 ,he accommodates himself to the diverse dispositions of men1 and 7if we may say with respect to him which yet can be no disrespect1 seeing he hath humbled himself lower7 he doth become all things to all men1 that he may gain some4 ,you see the gospel sometimes running in the channel of love and kindness1 sometimes in the channel of authority and majesty4 ,god sometimes stoopeth down to invite1 and affectionately to beseech sinners to come unto his ,son for life4 ,he hath prepared a marriage and banquet for us in ,christ4 ,he hath made all things ready for the receiving1 for the eating1 and he sends forth his servants to entreat and invite all such1 who have no bread and clothing1 who are poor and lame1 to this wedding4 ,he gives an hearty invitation to all that stand at an infinite distance from ,god1 and so are feeding upon empty vanities without him1 to come and enjoy the riches of his grace1 which runs as a river in ,christ between these two golden banks1 the pardon of sin1 and the purification of our soul from its pollution4 ,you have a hearty invitation1 ,isa4 lv4 #a1 #b1 #c1 8,ho1 every one that thirsteth1 come to the waters40 ,but he comes yet lower to request and obtest poor sinners1 as if he could have advantage by it2 he will not stand7#dbh7 to be a supplicant at any man's door1 to beseech him to be reconciled to ,god1 #b ,cor4 v4 #ad1 #ai1 #bj4 ,as if we could do him a favour and benefit1 he requests us most earnestly4 ,truly it is strange that this doth not melt the heart1 and make it fall down into the belief and obedience of the truth4 ,affection is the most insinuating and prevailing thing with an ingenuous spirit1 most of all when it is accompanied with majesty in the person that hath it1 and humility in the carriage and disposition4 ,for a great personage to descend out of love1 to affectionate and humble requests and solicitations1 this cannot but have a mighty influence on any spirit that is not wild and savage4 ,but because the heart of man is desperately wicked1 and hath lost that true ingenuity and nobleness of spirit1 and is now become stubborn and froward1 as a wild ass1 or as a swift dromedary traversing her ways1 therefore the ,lord takes another way of dealing with men suitable to their froward natures2 he gives out his royal statute backed with majesty and authority2 8,this is his command10 c4--that when fair means could not prevail1 other means more terrible might reduce lost rebellious men4 ,he hedges in our way with threatenings and promises annexed to the commandment1 8,he that believeth has everlasting life1 but he that believeth not is condemned already1 and shall not see life1 but the wrath of ,god abideth on him40 ,he declares all men traitors if they come not in to his ,son1 to be reconciled to ,god1 before the decree of wrath pass forth4 ,truly it is a wonder that there should be any need either of an invitation1 or a request1 or a command1 or a threatening2 that we should need to be invited1 or requested1 or commanded1 or threatened to our own happiness4 ,might not a bare and simple offer1 or proposal of ,jesus ,christ1 his nature1 and offices1 of the redemption and salvation purchased by him1 suffice8 ,what needed more1 but to declare unto us that we are lost and utterly undone by nature1 and that there is a refuge and remedy provided in ,christ8 ,surely in any other thing of little importance1 we needed no entreaty4 ,were it not a good enough invitation to a man that is like to starve for hunger1 to cast meat freely before him2 or to a man that is in hazard of drowning1 to cast a cord to him8 ,we would seek no other persuasion to go and dig for a treasure of gold1 than to show us where it is hid4 ,but strange is the rebellious and perverse disposition of man's heart4 ,what an enmity is in it to the ways of ,god6 ,what strange inclination to self-murder1 ever since man destroyed himself6 ,we cannot express it unto you2 but you may perceive it well enough1 both by the ,lord's frequent obtesting1 and protesting to us in his word1 and the experience of the great barrenness of all such means4 ,whence is it1 ,i pray you1 that there should need so many means to persuade you to that which is your own advantage1 and to call you to shun the ways of destruction8 ,and whence is it that notwithstanding of all those invitations1 entreaties1 commandments1 promises and threatenings often sounding in your ears1 yet the most part are not reduced to obedience1 nor reclaimed from the ways of death1 and do not take hold of the path of life4 ,truly it may plainly point out to you the desperate wickedness of the heart1 the stubbornness and rebelliousness of our disposition1 and if once we could persuade you of this we had gained a great point which few do seriously consider1 and so do not abhor themselves4 ,the commandments mentioned in the text are these two1 to believe in ,christ1 and to love our brother4 ,it is no wonder they are recommended with so much seriousness and earnestness2 for they are both the most comprehensive1 and the most pleasing commandments4 ,they are most comprehensive2 for it appears that all the commands spoken of in the preceding verse1 are summed up in this one precept1 8,and this is his commandment10 c4 ,and that they are most pleasant in ,god's sight is evident1 for the true ,christian being described from this1 that he does these things that are pleasing in ,god's sight1--that he is one that studies to conform himself to his good pleasure1 this is subjoined1 as the two most pleasing exercises of ,christianity1 8,this is his commandment10 that is1 his pleasing commandment1 that ye should believe in ,christ1 and love one another4 ,this command of believing in ,jesus is comprehensive1 because it takes in all precepts1 and that under a threefold consideration4 ,it takes them all in as broken and transgressed by men1 as fulfilled by ,christ1 and also takes them all in as a rule of righteousness1 according to which the believer ought henceforth to walk4 ,the command of believing in ,christ doth first of all import this--that a sinner should examine himself according to the law of ,god1--that he should lay his whole life and course his heart and ways1 down before the perfect and holy commandments1--that he may stop his own mouth with shame and silence1 and find himself guilty before ,god4 ,many use to speak of humiliation preparatory to believing1 and the work of the law preparatory to the gospel4 ,but truly ,i conceive it would be more fitly expressed1 if it were holden out thus1 that it is one of the essential ingredients in the bosom of believing1 and one of the first articles of the gospel law1 to charge all sinners to acknowledge their sin and misery1 to discern their own abounding iniquity1 and danger of perishing by it1 how guilty they are before ,god1 and how subject to his judgment1 that so finding themselves undone1 they may have recourse to a ,saviour4 ,truly the ,spirit's work is to convince of sin1 and then of righteousness1 and when we are commanded to believe1 the first part of our believing is crediting and subscribing to the law1 to the justice and righteousness of ,god against us1 and then the believing and acknowledging the gospel is the end and purpose to that4 8,ye believe in ,god1 believe also in me40 ,this takes in completely the two books of saving faith towards ,god as a ,lawgiver and ,judge1 and faith towards our ,lord ,jesus ,christ as a ,saviour and ,redeemer2 and it doth but beget misapprehensions in many1 when the one is looked upon as a condition without which we shall not be welcome to the other4 ,truly1 ,i think1 both are proposed as essentials of saving faith2 none of them in such a way as to procure right and warrant to the other1 but only in such an order as is suitable to any reasonable nature to be wrought upon1 and that is all4 ,it is only required of you1 upon that account1 because fleeing unto a ,saviour for refuge is a rational and deliberate action1 which necessarily includes the sense of misery without him4 ,but the sense of sin and misery is not urged as one thing which ye should go about to prepare1 and fit yourselves for more welcome at ,christ's hand as commonly it is taken4 ,here it is easy to understand how the command of believing belongs unto all who hear it1 even to the vilest and grossest sinners1 who are yet stout1 hard hearted1 and far from righteousness1 7,isa4 xlvi4 #ab47 those who are spending their money for that which is not bread1 and their labour for that which satisfies not1 and those whose hearts are uncircumcised1 and their lives profane4 ,and yet the commandment of coming to the ,son and believing on him for life1 is extended unto them all4 ,all are invited1 requested1 commanded1 and threatened to this duty4 ,there is no bar of exclusion set down in the gospel to hold out one1 and let in another2 as many suppose these promises1 that sound condition wise1 to be limitations and restrictions of the right and warrant to persons to believing4 ,indeed it is true all are not exhorted at the first hand to assurance of ,god's love1 and an interest in ,christ4 ,there is no question that none have right to this seal1 but them who have believed and set to their own seal to the character or truth of the word4 ,but all are charged to believe in ,christ that is1 out of a sense of their own lost estate1 to embrace a ,saviour for righteousness and strength4 ,neither is there any fear that men can come too soon to ,christ4 ,we need not set down exclusions or extractions1 for if they be not sensible of sin and misery1 they will certainly not come to him at all4 ,and therefore the command that enjoins them to believe on the ,son1 charges them also to believe that they are lost without him4 ,and if the most presumptuous sinners would once give obedience to this commandment1 really there would be no fear of presumption in coming too soon unto ,jesus4 ,a sense of sin is not set as a porter1 to keep out any who are willing to come in1 but rather to open the door1 and constrain them that were unwilling to enter in1 so that if the least measure of that can do this1 we are not to stand till we have more1 but to come to the ,prince exalted to get remission of sins1 and more true gospel sorrow which worketh repentance unto salvation from dead works4 ,you should not therefore understand any promises in the scriptures so1 as if there were any conditions set down to seclude any from coming1 who are willing to come4 ,for they do but declare the nature and manner of what they are invited to1 that no man may mistake believing1 and take his own empty presumptions or fancies1 which embolden him to sin more1 for that true faith which is full of good fruits4 ,now1 in the text1 the pious soul1 having once subscribed to the guilt and curse of all the commandments by believing the law1 he looks also upon the ,son1 ,jesus ,christ1 and finds the law fulfilled1 the curse removed1 all satisfied in him4 ,he finds all the commandments obeyed in his person1 all the wrath due for the breach of them pacified and quenched by his sufferings4 ,and he gives a cheerful and cordial approbation of all this4 ,he receives ,christ as the end of the law for righteousness1 which ,christ made up by obedience and suffering to supply our disobedience4 ,we should stay or rest upon this1 as that which pacifies the ,father's wrath to the full4 ,this is what gives the answer of a good conscience1 and pacifies every penitent soul1 and secures his title to heaven4 ,now this presents ,god with a full atonement and obedience to all the law1 which he accepts from a believer as if it were his own4 ,this is the large comprehension of believing1 it takes in its arms1 as it were1 in one bundle17#dbi7 all the precepts and curses1 and devolves them over on ,christ1 puts them in an able hand1 and then takes them all1 as satisfied and fulfilled by him1 and holds them up in one bundle to the ,father4 ,and hence it proceeds1 in the third place1 that believing on the ,son takes in all again to be the rule of walking and the mark to aim at4 ,finding such a perfect exoneration of bygones7#dcj7 in ,christ and standing in such favour with ,god1 the soul is sweetly constrained to love and delight in the divine laws4 ,and truly this is the natural result of faith4 ,i wish you may rightly observe this conjunction1 that this is inseparably knit with it1 love to ,god and men1 delight to do his will1 to love him1 and live unto him4 ,do not deceive yourselves with vain words4 ,if you find not the smartness of the gospel1 and the doctrine of grace laying this restraint upon the heart1 ye are yet in your sins4 ,this is the reasoning of a believing soul4 ,shall ,i1 who am dead unto sin1 live any longer therein8 ,shall ,i not delight in those commandments1 when ,christ hath delivered me from the curse of the law8 ,though such a one fall1 and come short1 yet the pressure of the heart is that way4 ,but then attend unto the order1 ye must first believe on the ,son1 and then love him1 and live unto him4 ,ye must first flee unto his righteousness1 and then the righteousness of the law shall be wrought in you4 ,therefore do not weary yourselves to no purpose4 ,do not wrong your own souls by seeking to prevent this order1 which was established for your joy and salvation4 ,know that you must first meet with satisfaction in all the commands of ,christ1 before obedience to any of them be accepted1 and having met with that1 know that the sincere endeavour of thy soul1 and the affectionate bensal7#dca7 of thy heart to thy duty1 is accepted4 ,and if ye find yourselves thereafter surcharged with guilt and unanswerable walking1 yet ye know the way is to begin at this again1 to believe in the ,son4 ,this is the round you must walk1 as long as ye are in the body4 ,when you are defiled1 run into the fountain1 and when you are washed1 study to keep your garments clean1 but if defiled again1 get your hearts washed from wickedness4 8,these things10 says ,john1 8,i write to you that ye sin not10 who believe but if any sin1 who desire not to transgress1 you have a propitiation for the sins of the whole world4 ,now love is a very comprehensive command4 ,it is the fulfilling of the whole law1 ,rom xiii4 #aj1 ,matth4 xxii4 #cg1 #ch4 ,it is indeed the true principle and pure fountain of our obedience unto ,god and men4 ,all fruits of the ,spirit are moral virtues that grow out of the believer4 ,whether pleasant unto ,god1 or refreshing unto men1 they are all virtually in this root of love1 all the streams are compacted in this fountain4 ,therefore he names one for all1 viz4 brotherly love1 which is the bond of perfection1 ,col4 iii4 #ad4 ,it is a bundle of many divine graces1 a company or society of many ,christian virtues combined together4 ,they are named bowels of mercies1 long suffering1 kindness1 humbleness of mind1 meekness1 forbearance1 and forgiveness1 all which are tied to the believer's girdle by charity1 so that where love is1 every good comes4 ,after it a troop of so many sweet endowments and ornaments also come1 and where this is wanting1 7as truly it is the epidemical disease of the time71 there are many sins abounding1 for when iniquity abounds 8the love of many shall wax cold10 ,matt4 xxiv4 #ab4 ,oh6 that is our temper or rather our distempered nature1--love cold1 and passion hot6 ,when charity goes away1 these wild and savage beasts of darkness come forth1 viz4 bitter envying and strife1 rigid censuring and judging1 unmercifulness and implacableness of spirit upon others' failings and offences4 ,self love1 that keeps the throne1 and all the rest are her attendants4 ,for where self love and pride is1 there is contention1 strife1 envy1 and every evil work1 and all manner of confusion4 ,thus they lead one another as in a chain of darkness1 ,prov4 xiii4 #aj1 ,james iii4 #af4 ,think not that love is a complimental word1 and an idle motion of loving1 it is a more real thing1 a more vital thing4 ,it hath bowels of mercy1 they move themselves when others are moved1 and they bring their neighbours misery into the inmost seat of the heart1 and make the spirit a solemn companion in misery4 ,and it is also exercised in forbearing and forgiving4 ,charity is not easily provoked1 therefore it can forbear1 is easily appeased1 therefore it can forgive1 it is not soon displeased1 or hard to be pleased1 8forbearing and forgiving one another in love40 ,study then this grace more4 ,see it to be the fulfilling of the law1 for 8the end of the commandment is charity1 out of a pure heart1 a good conscience1 and faith unfeigned40 ,the end of the law is not strife and debate1 nor such intricate and perplexed matters as minister endless questions and no edification4 ,though men pretend conscience and scripture1 yet the great end of both is violated1 that is charity1 which mainly studies edification in truth and love4 ,and therefore it is a violent perversion of the commandment1 or word1 to overstretch every point of conscience1 or difference1 so far as to the renting of ,christian peace and unity4 ,what hath kindled all these names of bloody war1 what hath increased all these fiery contentions among us1 but the want of this8 ,as ,james says of the tongue1 so ,i may speak of uncharitableness and self love1 they set on fire the course of nature1 and they are set on fire of hell4 ,the true zeal and love of ,god1 is like that elementary fire of which they speak1 that in its own place hath a temperate heat1 and doth not burn or consume what is about it4 ,but our zeal is like the fire that is mixed with some gross matter1 a preying1 devouring1 and consuming thing1 zeal down in the lower region of man's heart1 it is mixed with many gross corruptions1 which are as oil and fuel to it1 and gives it an extreme intemperate destroying nature4 ,but then consider1 that this commandment of love is our ,lord and ,saviour's last testamentary injunction to his disciples1 ,john xiii4 #cd1 #ce4 8,a new commandment ,i give unto you1 that ye love one another1 as ,i have loved you1 that ye also love one another4 ,by this shall all men know that ye are my disciples1 if ye have love one to another40 ,it is ,christ's latter will1 and given us as a token and badge of discipleship4 ,every profession hath its own signs and rules1 every order their own symbol1 every rank their own character4 ,here is the differential or peculiar character and livery of a ,christian1 brotherly love1--8,by this shall all men know that ye are my disciples1 if ye have love one to another10 c4 ,i remember a story of a dying father who called his sons to him on his death bed1 and having sent for a bundle of arrows1 he tried them one by one if they could break them1 and when they had all tried this in vain1 he caused loose the bundle1 and take the arrows one by one1 and so they were easily broken1 by which he gave them to understand1 that their stability and strength would consist in unity and concord1 but1 if love and charity were broken1 they were exposed to great hazard47#dcb7 ,i think our ,lord and ,saviour gives such a precept unto his disciples at his departure out of this world1--8,a new command ,i give unto you10 c4 7,john xiii4 #cd7--to show them that the perfection of the body1 into which they were all called as members1 consisted in that bond of charity4 ,and indeed love is not only a bond or bundle of perfection in respect of graces1 but in regard of the church too4 ,it is that bond or tie which knits all the members into one perfect body1 ,col4 iii4 #ad1 #ae1 #af4 ,without this bond1 all must needs be rents1 rags1 and distractions4 ,now ,i shall add but one word of the other1 that these commands are pleasing in ,god's sight4 ,and truly believing in the ,son must be grateful to him1 not only from the general nature of obedience to his will1 but also because this doth most honour both to the ,father and to the ,son4 ,the ,father counts himself much honoured1 when we honour the ,son1 and there is no honour the creature can be in a capacity to give unto him like this1 to cast all our hope1 and hang all our happiness upon him1 7,john v4 #bc1 #bd71 to set to our seal that he is true and faithful1 7,john iii4 #cc71 which is done by believing4 ,but most of all1 this is pleasing in his sight because the ,father's good pleasure concentres in the same point with the soul's good pleasure1 that is1 on the well beloved ,son1 ,christ4 ,therefore faith must needs be well pleasing to the ,father1 for what is faith else but the soul's complacency and satisfaction in the ,son4 ,as the ,father is already well pleased with his death and sufferings1 so he propones and holds him out in the gospel1 that you may be as well pleased with him as he is4 ,this is believing indeed1 to be pleased with him as the ,father is pleased1 and this pleases the ,father too4 ,oh that you could understand this6 ,the gospel is not brought unto you1 that you may reconcile ,god1 and procure a change in his affection1 but for this end1 to beseech you to be reconciled unto ,god1 to take away all hostile affections out of your heart4 ,and this is the business we have to do1 to persuade you that the ,father holds him abundantly contented with his ,son4 8,this is my beloved ,son1 in whom ,i am well pleased40 ,and to move you to be as well contented with him as he is1 he says1 8,hear him4 ,i hear him for you1 hear ye him for me4 ,i hear him interceding for you1 hear ye him beseeching you40 ,now this may take down all ground of jealousy concerning our welcome and acceptance1 it cannot but be an acceptable and pleasing thing to ,god1 that the affection and desire of the soul fall in and embosom itself with his good pleasure upon ,christ his ,son4 ,and then1 in the next place1 it is well pleasing to ,god that ye love one another1 not only because he shall see his own image and likeness in your love1 7for there is nothing in which a ,christian more eminently resembles his ,father1 or more evidently appears to be a child of the ,highest1 than in free loving all1 especially the household of faith1 and forbearing and forgiving one another1 and so he cannot choose but like it well71 but especially1 because your love concentres too1 and meets upon the same objects with his love1 these whom the ,father so loved1 that he gave his only begotten ,son for them1 and the ,son so loved them1 that he gave himself for them4 ,if these be thy delight1 and thou forbear them as the ,father and the ,son hath done1 that conspiracy of affections into one point cannot but be pleasing unto him4 ,now1 if these please him so well1 whom should they not please8 ,sermon ,,iv4 ,james iii4 #ad4--8;,but if ye have bitter envying and strife in your hearts1 glory not10 c4 ,it is a common evil of those who hear the gospel1 that they are not delivered up to the mould and frame of religion that is holden out in it1 but rather bring religion into a mould of their own invention4 ,it was the special commendation of the ,romans1 that they obeyed from the heart that form of doctrine into which they were delivered1 7,rom4 vi4 #ag7 that they who were once servants1 or slaves of sin1 had now become voluntary captives of truth1 and had given themselves up to the gospel1 to be modelled and fashioned by it2 and if so1 then certainly the most substantial points of religion would be most deeply engraven upon them4 ,every thing would have its own due place with us1 if we were cast in the primitive mould of godliness1 but when we cast godliness in a mould of our own apprehension1 they cannot choose but a miserable confusion and disorder will follow in the duties of religion4 ,for according as our fancy and inclination impose a necessity upon things1 so we do pursue them1 and not according to the real weight that is in them4 ,i find the scripture laying most weight upon the most common things1 placing most religion in the most obvious and known things1 and for other things more remote from common capacity1 ,i find them set far below1 in the point of worth and moment1 even these things that seem least4 ,but ,i find that order quite perverted in the course of ,christians4 ,some particular points that are not so obvious to every understanding1 are put in the first place1 and made the distinguished character of a ,christian1 and others again1 in which true and undefiled religion doth more consist1 are despised and set in a low place1 because of their ceremonies4 ,i think this apostle hath observed this confusion1 and hath applied himself to remove it1 by correcting the misapprehensions of ,christians1 and reducing their thoughts and ways to the frame of true ,christianity4 ,even as ,christ dealt with the ,pharisees1 who brought in such a confusion in religion1 by imposing a necessity upon ceremonies1 and an indifferency upon the very substance itself1 truly1 ,i think1 it may be said unto us1 you tithe mint1 anise1 and cummin1 and pass over judgment and the love of ,god1 these things ye ought to have done1 and not to leave the other undone4 ,ye neglect the weightier matters of the law1 judgment1 mercy1 faith and truth1 and in the room of these ye have misplaced things1 that are higher in ,god's esteem from an apprehension of their necessity4 ,thus by your traditions and opinions of things so remote from the kingdom of ,god1 ye have made the unquestionable commandments of ,god of none effect1 ,matth4 xv4 #f4 ,you think possibly1 if this apostle was coming out to preach unto you this day1 that he would certainly resolve you in many controverted points1 and would bring some further light to the debates of the time4 ,but truly ,i think if he knew the temper of our spirits1 he would preach over this sermon to us again1 8,my brethren1 be not many masters10 c4 ,i suppose he would bring that old primitive light of pure and undefiled religion1 the splendour of which our present ways and courses could not endure1 but would be constrained to hide themselves in darkness4 ,what would you think of such a sermon as this1 8,if any man among you seem to be religious1 and bridleth not his tongue1 this man's religion is vain80 ,jam4 i4 #bf4 8,if any man offend not in word1 the same is a perfect man10 ,jam4 iii4 #b4 ,this is accounted a common and trivial purpose4 ,but believe it1 sirs1 the ,christian practice of the most common things1 hath more religion in it than the knowledge of the profoundest things1 and till you learn to do what you know1 it is a mockery to study to know further what to do4 ,there is a strange stirring of mind after more light and knowledge in some particulars of the time4 ,but ,i would fain know1 if there be as much ardour and endeavour to practise that which we have already4 ,to him that hath shall be given1 to him that makes use of his knowledge for the honour of ,god1 and the good of mankind1 and their edification1 more shall be given1 but from him that hath not1 shall be taken away even that which he hath1 and yet really and cordially hath not1 because he hath no use of it4 ,therefore he may by inquiry find more darkness1 because his old light shall rather be put out4 ,do you not all know that ye should bridle your tongues1 that it is a great point of that ,christian victory over the world to tame and danton7#dcc7 that undantoned wild beast1 to quench that fire brand of hell8 ,do ye not all know that we should be swift to hear1 slow to speak1 and slow to wrath8 ,and as the apostle ,paul speaks on another subject1 8,doth not even nature itself teach you when you have but one tongue1 and two ears1 that ye should hear much1 and speak little80 ,are not our ears open1 and our tongue enclosed and shut up1 to teach us to be more ready to hear than to speak8 ,now ,i say1 till ,christians learn to practise these things that are without all controversy1 you may make it your account never to want controversy1 and never to get clearness4 ,for to what purpose should more light be revealed1 when that which is revealed is to no purpose8 ,but it is in vain to think to reform the tongue1 till you have the heart first reformed4 ,they say the belly hath no ears4 ,truly the tongue is all tongue1 and has no ears to take an admonition or instruction4 ,we must1 then1 with the apostle1 retire into the heart1 and abate from the abundance of the superfluity and naughtiness that is within2 and therefore our apostle descends to the cure of pride1 envy and strife in the heart1 that are fountains of all that pestiferous flood which flows out of every man's mouth4 8,is there any wise man among you80 c4 ,and indeed this is the orderly proceeding both of nature and grace4 ,nature begins within to probe among the superfluous and noisome humours which abound in the body1 and desolate the members1 and doth not think it sufficient to apply external plasters4 ,grace must begin within too1 to purge the heart1 for out of the abundance of the heart the mouth speaks1 the eye looks1 and the feet walk4 ,if there be no destroyer in the members or outward man1 it is not the preserving of rules and cautions that will suffice to restrain1 to abate1 or to cure1 but the disease must be ripped up to the bottom1 the cause found within1 as our apostle doth here4 ,hence1 says he1 proceed all these feverish distempers among you1 your hot and passionate words1 your evil speakings and reproachings1 your contentions and wars about matters either civil or religious4 ,whence are all these8 ,from a vain persuasion of wisdom1 from a foolish imagination of some excellency in yourselves1 and some inward affection to be accounted something of among men4 8,who is a wise man10 c4 ,you would be accounted wise1 and so you do account yourselves1 and this begets strife and envy in the heart1 and predisposeth the mind to strife and contention with others4 ,and therefore he takes the mask off1 by deciphering the very nature of such a wisdom2 he embowels that pretended wisdom in religion and gives it its own name1 and because things are best known1 and most livelily comprehended in their opposition and comparison with one another1 he shows wherein true wisdom and religion consist1 and sets the one against the other1 that the deformity of the one and the beauty of the other may appear4 ,we shall then speak a word of this that is supposed1 and then of that which is expressed1 the descriptions of true wisdom1 and pretended wisdom4 ,i conceive this interrogation1 8,is there a wise man among you80 imports chiefly these two one is1--that it is the natural disease of all men to esteem themselves something1 and desire to be esteemed such by others2 another is1--that the misapprehension of that wherein true wisdom and excellency doth especially consist1 is the ground of many miscarriages in the seeking or venting of that4 ,it was an ancient remark1 that 8vain man would be wise1 though he be born like a wild ass's colt40 ,empty man is wise in his own eyes1 and would be so in other men's too4 ,he hath no reality nor solidity1 but is like these light things which the wind carries away1 or the waters bear above1 and tosses hither and thither1 yet he apprehends some solid and real worth in himself1 and would impose that apprehension upon others4 ,and truly this is a drunkenness of mind1 which makes a man light and vain1 to stagger to and fro4 ,it is a giddiness of spirit1 that makes him inconstant and reeling1 but insensible of it4 ,though he be born as stupid and void of any real wisdom and excellency1 as a wild ass's colt1 yet he hath this madness and folly superadded to all that natural stupidity1 that he seems to be wise and understanding1 and truly it was a more ancient disease than ,job's days4 ,we may trace the steps of its antiquity to be from the very beginning1 and there we shall find the true original of it4 ,what was it1 ,i pray you1 did cast the angels out of heaven1 down to the lowest hell1 to be reserved in chains for everlasting darkness8 ,i do not conceive what their natures so abstracted from all sensual lusts could be capable of1 but this spiritual darkness and madness of self conceit1 and an ambitious aspiring after more wisdom1 whence did flow that malcontent and envious humour1 in maligning the happiness of man4 ,and this was the poison that ,satan1 the chief of these angels1 did drop into man's nature1 by temptations and suggestions of an imaginary wisdom and happiness1 8,you shall be as gods knowing good and evil40 ,and truly this poison is so strong and pestilent1 that having once entered into the body1 it spreads through all the members1 it infects all the posterity that were in ,adam's loins4 ,being once distilled into the lump1 it diffuses itself through the whole1 such a strange contagion is it4 ,that wretched aim at a higher wisdom1 hath thrown us all down into this brutish and stupid condition1 to be like wild asses colts4 ,yet this false and fond imagination of wisdom and excellence remains within us1 which is so much the nearer madness1 that now there is no apparent ground left for such a fairly47#dcd7 ,and if one of a cubit's height should imagine himself as tall as a mountain1 and accordingly labour to stretch out himself1 we would seek no other sign of madness4 ,truly this malignant and poisonable humour is so subtile that it hath insinuated itself into all the parts and powers of the soul1 and steals in without observation into all our thoughts1 purposes1 affections1 ways1 and courses4 ,it is of so infectious and pestiferous a nature1 that it defiles all that is in the man1 and all that comes out of the man4 ,the apostle speaks of covetousness1 that it 8is the root of all evil40 ,truly ,i think that comprehends many inordinate affections in it4 ,now1 both self love and earth love arise from some false imagination of that which is not4 ,whether it be an imagination of some excellency in ourselves1 or some worth in these worldly and earthly things1 man first makes a god of it1 and then worships it4 ,therefore covetousness is called idolatry1 self idolatry and earth idolatry4 ,we first attribute some divinity to ourselves like these people 7,isa4 xliv4 #ag7 to their idols4 ,we then fall down and worship ourselves1 but we do not consider in our heart1 that we are but dust4 ,and then we ascribe some divinity to the perishing things of the world1 and then worship them1 but do not consider that they are earthly and perishing vanities4 ,thus we feed upon ashes1 a deceived heart hath turned us aside1 and we cannot deliver our own souls1 by discovering the lie that is in our right hand4 ,we feed partly on the element of the air1 by seeking that of others that we have of ourselves1 and partly upon the element of the earth1 by the love of this world4 ,and these two degenerated evils1 are the root of all evils1 self estimation1 and creature affection4 ,i think this apostle in this one word 8,is there any wise man among you1 or any endowed with knowledge0 and that word1 8glory not10 strikes at the root of all the forementioned and aftermentioned evils4 ,from whence ,i say doth that promptitude and bensal7#dce7 to speak1 that slowness and difficulty to hear1 that readiness and inclination to pride1 7reproved1 ,james i4 #ai1 #bj7 proceed8 ,is it not from an overweening conceit of our own wisdom1 that we are so swift to speak1 and so slow to hear1 and that we would teach others and yet be taught of none8 ,we are so much in love with our own apprehensions1 that we imagine they shall find as much esteem and affection among men1 and so being like barrels full of liquor1 in our own conceit1 we are like to burst if we vent not1 and are as incapable of taking from others as of retaining what is within4 ,the word of ,god was a fire in ,jeremiah's heart that would have consumed him1 if he had not given it vent4 ,truly self love is a fire that must vent one way or other1 or it would burn up all within by displeasure1 and then it is the over apprehension of some excellency in ourselves1 which so disposes us to anger1 that makes us combustible matter1 like the spirit of gunpowder1 for the least spark of injury or offence1 will set all in a flame4 ,it is certainly the fond imagination of some great worth in ourselves1 that is the very immediate predisposition to the apprehension of an injury4 ,humility cannot be affronted1 it is hard to persuade of an injury4 ,why8 ,because there is no excellency to be hurt or wronged4 ,therefore ,christ conjoins these1 8meek and lowly in heart10 7,matth4 xi4 #bi17 lays poverty of spirit down as the foundation of meekness1 ,matth4 v4 #c-e4 ,whence is it that we accept of men's persons by judging according to the outward appearance1 and are so ready to displease our brethren1 especially these who are inferior to us in body1 or mind1 or estate8 ,is it not from this root1 self admiration8 ,this makes us elevate ourselves above others1 and to intrude ourselves among these who are chiefest in account4 ,whence doth our unmercifulness and rigidity towards other men proceed1 but from this fountain1 that we allow so much licence and indulgence to ourselves1 that we can have none to spare for others1 and that we do not consider that we ourselves stand in need of more mercy from ,god1 and cannot endure a mixture of judgment in it8 ,therefore we have judgment to others without mercy1 ,james ii4 #ac4 ,and is not this self pleasing humour the fountain of that contentious plea after the pre-eminence1 and censorious liberty of judging others1 and usurping authority over them8 ,james iii4 #a1 8,my brethren1 be not ye many masters40 ,truly this is the root of all contentions and strifes4 ,it is this which rents all human and ,christian society4 ,this looses all the pins of concord and unity4 ,this sets all by the ears1 and makes all the wheels reel through other4 ,the conceit of some worth beyond others1 and the imagination of some pre-eminence over them1 even in the best creatures--he best1 and he best1 that is the plea1 he greatest1 and he greatest1 that is the controversy4 ,as bladders puffed up with wind1 they cannot be kept in little room1 but every one presses another1 but if the wind were out1 they would compact in less room1 and comply better together4 ,the apostle implies this1 when he puts every man in mind of his own failing1 8in many things we offend all10 and if this were considered1 it would abate our security1 and cool our heat and fervour1 and moderate our rigour towards others4 ,there would not be such strife about places of power and trust1 if we were not swelled in our own apprehensions to some eminency4 ,and is not this the very fountain which sends out all these bitter streams of the tongue1 these evil speakings one of another1 these sharp and immoderate censures of our neighbours8 ,truly this is it1 every man accounts himself to be wiser and more religious than his brother1 to have more knowledge1 and so he cannot endure any difference in opinion1 to have more holiness1 and so he cannot bear any infirmity in practice4 ,but the way to help this1 would be to humble ourselves before ,god1 ,james iv4 #aj4 ,lowliness and meekness are the ground stones of these ,christian virtues which preserve ,christian society1 ,eph4 iv4 #b1 #c4 ,and is not this1 ,i pray you1 the foundation of wars1 strifes1 contentions1 and jealousies8 8,from whence come wars and fightings among you80 ,is it not from these imperious lusts which war in our members8 ,only from pride cometh contention1 ,prov4 xiii4 #aj4 ,the head spring of all envy1 also issues out from pride1 and this divides1 in many streams and waters1 all our courses and ways1 with putrified and pestilent corruptions4 ,while every man hath this opinion of himself1 all is done in strife1 no condescendence1 no submission one to another1 ,phil4 ii4 #c4 ,while all make themselves the centre1 it cannot otherwise happen1 but designs1 courses1 thoughts1 and ways1 must interfere and jar among themselves4 ,self-seeking puts all by the ears1 as you see children among themselves1 if an apple be cast to them4 ,any bait or advantage of the times yokes them in that childish contention1 who shall have it8 ,all come1 strive1 and fight about it1 and it is but a few can have it1 and these that get it cannot keep it long4 ,others will catch it from them4 ,now what vain things are these1 which can neither be gotten1 nor kept1 but by strife8 ,oh that we could seek better things1 which may be both sought and kept1 without emulation or strife6 ,now the other thing is1 that the misapprehension of that wherein true excellence consists is the ground of many evils4 8,who is a wise man80 c4 ,you all affect the title1 and ye seek the thing1 as ye suppose4 ,but alas6 ye mistake that wherein it consists4 ,truly there is in all men 7ever since we tasted of the tree of knowledge of good and evil7 a strange innate desire of knowledge1 and affectation of wisdom1 and desire of excellence4 ,but since the first endeavour in paradise succeeded ill1 there hath nothing gone well since4 ,we weary ourselves to catch vanities1 shadows1 and lies4 8,how long1 ,o ye sons of men1 will ye love vanity1 and follow after lies80 ,that divinely taught prophet could not but pity the children of men4 ,and as ,paul speaks to the ,athenians of another purpose1 8,him whom ye ignorantly worship1 we show unto you10 so he declares unto men that which they ignorantly and vainly seek elsewhere4 ,this ,i assure you consists in this1 that ye show out of a good conversation your works with meekness and wisdom4 ,all our mischief proceeds from this1 that we misapprehend and mistake that which we would gladly have4 ,and so once being in the wrong way1 that cannot lead to our purposed end1 the faster we run1 the farther we go from it4 ,the more we move in affection and diligence1 the less we indeed promove in reality to the attaining what we seek4 ,how greatly have we fallen6 ,i might instance this in many things1 but ,i shall be content with these two4 ,there is a desire in all men after happiness1 but there is a fundamental error in the imagination supposing it to consist in the enjoyment of temporal pleasure1 honour1 advantage1 or the satisfaction of our own natural inclinations4 ,now this leads all mankind to a pursuit after these things4 ,but how base a scent is it8 ,and how vain a pursuit is it8 ,for the faster they move in that way1 the further they are from all solid and true contentment4 ,again1 in all godly men1 there is something of this rectified1 and they suppose religion to be the only true wisdom1 and this wisdom the only true happiness4 ,but oftentimes there are even mistakes in that too4 ,as many of the world call sweet bitter1 and bitter sweet1 because of the vitiated and corrupted palate2 so the godly1 being in some measure distempered1 call that which is not so sweet sweetest1 and that which is not so bitter1 bitterest4 ,they change the value of things1 and misplace them out of that order in which ,god hath set them4 ,one great mistake is this4 ,we impose a great deal of weight and moment upon these things in religion1 which are but the hay and stubble1 or pins in the building1 and we esteem less that wherein the foundation and substance of true religion consists4 ,we have an over-apprehension of a profession1 and an undervaluing thought of practice4 ,we overstretch some points of knowledge1 and truth of the least value27#dcf7 and have less value for the fundamental statutes of the gospel1 faith and love1 mercy and judgment4 ,this our ,saviour reproved in the ,pharisees4 8,i will have mercy 7says ,god7 and not sacrifice40 ,a ceremony of opinion in some particulars of the time hath more necessity with us than the practice of true godliness3 and this is the root of the most part of these vain janglings1 strifes of words1 and perverse disputings of men1 whereof cometh envy1 strife1 malice1 evil surmisings1 and no edification in faith and love1 which were so frequent in the primitive times1 and so often hammered down by ,paul4 ,this is it1 a misapprehension of the value of them4 ,fancy imposes a worth and necessity upon them4 ,but ,paul doth always oppose unto them true godliness 7#a ,tim4 vi4 #c1 chap4 iv4 #g71 and prescribes that as the cure1 that true godliness in practice of what we know1 and charity towards our brethren1 may be bigger in our apprehension1 and higher in our affection4 ,would ye then know1 my brethren1 wherein true religion consists1 and wherein genuine ,christianity stands8 ,it is in showing out of a good conversation1 our works with meekness and wisdom4 ,i reduce it to these two words1 in joining practice to knowledge1 and meekness to both2 and this makes our religion to shine before men1 and glorify our heavenly ,father4 ,wherein then do ye think this mystery of wisdom which the gospel reveals consists8 ,not in the profound and abstracted speculations of ,god1 or the secrets of nature1--a work about which learned men have racked their inventions1 and beaten their brains to no other purpose1 than the discovery of the greatness of man's ignorance4 ,it doth not consist in the sounding of the depths of divinity1 and loosing all these perplexing knots of questions1 and doubts1 which are moved upon the scripture1 in all which men really bewray their own ignorance and misery4 8,the world by wisdom knew not ,god40 ,living right is the first point of true wisdom4 ,it costs many men great expenses to learn to know their own folly1 to become fools1 that they may become wise1 #a ,cor4 iii4 #ah4 ,man became a fool by seeking to become wiser than ,god made him2 and that is all the result of our endeavours after wisdom since1 ,rom4 i4 #bb4 ,but here is the great instruction of ,christianity1 to bring man down low from the height of presumption and self-estimation1 and make him see himself just as he is by nature1 a fool1 and a wild ass's colt4 ,nebuchadnezzar had much ado to learn this lesson4 ,it cost him some years brutality to learn to know his brutishness1 and when that was known his understanding returned to him4 ,now this is the first and hardest point of wisdom4 ,when it is once learned and imprinted on the heart1 ,o what a docility is in the mind to more6 ,what readiness to receive what follows6 ,it makes a man a weaned child1 a little simple child1 tractable and flexible as ,christ would have all his disciples4 ,a man thus emptied and vacuated of self-conceit1 these lines of natural pride being blotted out1 the soul is as a tabula rasa1 8an unwritten table10 to receive any impression of the law of ,god that he pleases to put on it2 and then his words are all 8plain to him that understandeth1 and right to them that find knowledge10 ,prov4 viii4 #i4 ,then ,i say it is not difficult to understand and to prove what is the good and acceptable will of ,god1 ,rom4 xii4 #b2 ,eph4 v4 #aj-ag4 ,it is not up unto heaven1 that thou shouldest say1 who shall ascend to bring it down8 ,neither is it far down in the depth1 that thou shouldest say1 who shall descend and bring it up from hence8 ,but it is near thee1 8in thy mouth1 and in thy heart10 c4 ,rom4 x4 #f1 #g1 #h4 8,he hath showed thee1 ,o man1 what is good1 and what is required of thee1 but to do justly1 to love mercy1 and to walk humbly with thy ,god10 ,micah vi4 #h4 ,there is the plain sign of ,christian wisdom1 the abridgment of all that is taught in the school of ,christ4 ,here is the course of moral philosophy1 8,the grace of ,god hath appeared1 to teach us to deny ungodliness1 and worldly lusts1 and to live soberly1 righteously1 and godly in this world40 ,and when the scholar is brought along by these degrees1 he is at length laureated7#dcg7 in that great day of our ,saviour's appearance4 ,then he hath the degree of glory and immortality conferred upon him4 ,he is a candidate of immortality and felicity1 ,tit4 ii4 #ab1 #ac4 ,we are in the ,christian school like many scholars who labour to know so many things1 that indeed they know nothing well2 as the stomach that devours much meat1 but digests little1 and turns it not into food and aliment1 incorporates it not into the body4 ,we catch at many great points of truth1 and we really drink in none of them2 we let none sink into the heart1 and turn into affection and practice4 ,this is the grand disease of the time1 a study to know many things1 and no study to love what we know1 or practise any thing4 ,the ,christian world is all in a flame1 and the church is rent asunder by the eager pursuit and prosecution of some points of truth1 and this is the clamour of all men1 who will show us our light8 ,who will discover some new thing unto us8 ,but in the mean time we do not prove the unquestionable acceptable will of our ,god2 like a fastidious squeamish stomach1 that loathes what it receives1 and always longs for something else4 ,thus the evil is vented here4 ,who is a wise man1 do ye think8 ,not he who knows many things1 who hath still a will to controversy1 who hath attained some further light than others of them2 not he1 brethren1 but he that shows out of a good conversation1 his works with meekness of wisdom1 he that proves and practiseth as well as knows1 the good will of ,god4 8,for hereby do we know that we know him1 if we keep his commandments4 ,he that saith1 ,i know him1 and keeps not his commands1 is a liar1 and the truth is not in him10 #a ,john ii4 #c1 #d4 ,this proves that knowledge is not in the head1 but in the heart1 and that it is not captivated and shut up in the mind1 but that a man is delivered up as a captive to the truth1 ,rom4 vi4 #af4 ,all men complain of the want of light and knowledge1 though perhaps none think they have much4 ,but is the will of ,god so dark and intricate8 ,is it so hard to understand8 ,truly it is plain1 8,he hath showed thee what is good10 he hath showed thee what to do2 but that thou neglectest to do1 and therefore men know not what to do further4 ,do ye not all know that ye should walk soberly1 righteously1 and piously1 and humble yourselves to walk with ,god1 and in lowliness of mind each should esteem another better than himself8 ,ye should forbear and forgive one another1 as ,god for ,christ's sake hath forgiven you4 ,ye should not seek great things for yourselves1 especially when ,god is plucking up what he hath planted1 and casting down what was built4 ,ye should mind your country above more1 and live as sojourners here4 ,are not these words of wisdom all plain and obvious to the meanest capacity8 ,now1 my beloved1 with what face can ye seek more knowledge of ,god1 or inquire for more light into his mind1 when you do not prove that known and perfect will of his8 ,when you do not occupy your present talent1 why do ye seek more8 8,to him that hath shall be given40 ,truly it is the man that fears and obeys as far as is revealed1 to whom ,god shows his secret1 and teaches the way he should choose1 ,psal4 xxv4 #ab4 ,i know not a readier way to be resolved in doubtful things1 than to study obedience in these things that are beyond all doubt4 ,to walk in the light received1 is the highway to more light4 ,but what hope is there of any more light from the ,lord1 when our ways and courses1 and dispositions and practices1 even in our endeavours after more knowledge1 cannot endure the light of that shining will of ,god1 that is already revealed8 ,in ordering our conversation1 we catch at the shadow of our points of truth1 and lose the substance that was in our hands1 lowliness1 meekness1 charity1 long suffering1 sobriety of mind and actions1 and heavenly mindedness4 ,all these substantial we let go1 that we may get hold of some empty unedifying notions4 ,we put out our candle that is already enlightened1 that is1 the knowledge of good conversation that we may seek more light1 and that is the way to find darkness and delusion4 ,because they received not the truth in love1 that they might be saved1 ,god gave them up to strong delusions and the belief of lies1 #b ,thess4 ii4 #aj1 #aa4 ,there is the ground of delusions1 truth received1 but not loved or obeyed1 many things known1 but the stamp and seal not impressed on the heart we express in the conversation4 ,therefore ,god is provoked to put out that useless light of truth and deliver that man captive to delusions1 who would not deliver his soul a captive to truth4 ,and is not this righteousness1 that he who detained the known truth in unrighteousness of affection and conversation1 be himself detained and incarcerated by strong delusions of mind and imagination8 ,as a good conversation and good works should be joined to knowledge1 and meekness must be the ornament of both1 this meekness of wisdom is the great lesson that the wisdom of the ,father came down to teach man4 8,learn of me1 for ,i am meek40 ,and truly the meekness of that substantial wisdom of ,god ,jesus ,christ1 is the exact pattern and copy1 and the most powerful motive and constraint to this kindness of ,christian wisdom4 ,our ,saviour did not cry nor lift up his voice in the streets4 ,he made little noise1 nor cried with pomp1 he was not rigorous1 nor rigid upon sinners4 ,though he was oppressed and afflicted yet he opened not his mouth1 being reviled he reviled not again1 being cursed1 he blessed4 ,though he could have legions of angels at his command1 yet he would show rather an example of patience and meekness to his followers1 than overcome his enemies4 ,if many of us1 who pretend to be his disciples1 had the winds1 rains1 heavens1 and elements at our commandment1 ,i fear we would have burned up the world4 ,we would presently have called for fire from heaven1 to devour all whom we conceived enemies to him1 or ourselves1 and that under the notion of zeal4 ,zeal it is indeed1 but such as is spoken of in the next verse4 8,if ye have bitter envying 7the word is bitter zeal7 in your hearts1 glory not1 nor lie against the truth40 ,christ's zeal was sweet zeal4 ,it might well consume or eat him up within1 but it did not devour others without4 8,the zeal of thy house 7says he7 hath eaten me up40 ,but our zeal is like the ,babylonian furnace1 that burnt and consumed these that went to throw the pious children into it4 ,at the first approaching it gets without the chimney1 and devours all around it4 ,if the meekness or gentleness of a person who received the greatest injuries that ever any received1 and to whom the greatest indignities were done1 and who endured the greatest contradiction of sinners1 if his calm composed temper do not soften our spirits1 mitigate our sharpness1 and allay our bitterness1 ,i know not what can do it4 ,i do not think but if any man considered how much long suffering ,god exercises towards him1 how gentle and patient he is1 after so many provocations1 how ,jesus ,christ doth still forgive infinite numbers of infinite wrongs done to his grace1 how slow he is to wrath1 and easy to be entreated1 surely such a man would abate much of his severity towards others1 he would pursue peace with all men1 and esteem little of wrongs done unto him1 and not think them worthy of remembrance1 he would not be easily provoked1 but he would be easily pacified4 ,in a word1 he could not but exercise something of that gentleness and meekness in forbearing and forgiving1 as ,christ also forgave him and truly there is no ornament of a man like that of a meek and quiet spirit1 #a ,pet4 iii4 #d4 ,it is both comely and precious1 it is of great price in ,god's sight4 ,it is a spirit all composed and settled1 all peace and harmony within4 ,it is like the heavens in a clear day1 all serene and beautiful1 whereas an unmeek spirit is for the most part like the troubled sea1 tossed with tempests1 winds1 and dashed with rains1 even at the best1 it is but troubled with itself4 ,when there is no external provocation1 it hath an inward unrest in its bosom1 and casts out mire and dirt4 ,meekness is so beseeming every man1 that it is even humanity itself4 ,it is the very nature of a man restored1 and these brutish1 wild and savage dispositions put off4 ,meekness is a man in the true likeness of ,god4 ,but passion1 and the evils which accompany it1 is a man metamorphosed and transformed into the nature of a beast1 and that of a wild beast too4 ,it hath been always reckoned that anger is nothing different from madness1 but in the continuance of it4 ,it is a short madness4 ,but what is wanting in the continuance is made up in the frequency4 ,when spirits are inclined to it1 there is a habitual fury and madness in such spirits4 ,it is no wonder then1 these are conjoined1 meekness and wisdom1 for truly they are inseparable4 ,meekness dwells in the bosom of wisdom4 ,it is nothing else but wisdom1 reason1 and religion ruling all within1 and composing all the distempered lusts and affections1 but anger rests in the bosoms of fools1 it cannot get rest but in a fool's bosom1 for where it enters1 wisdom and reason must go out1 ,eccles4 vii4 #i4 8,a fool's wrath is presently known10 ,prov4 xii4 #af4 ,for if there were so much true and solid wisdom as to examine the matter first1 and to consider before we suffer ourselves to be provoked1 we would certainly quench anger in the very first smoking of an apprehension of a wrong4 ,we would immediately cast it out1 for there is nothing so much blinds and dimmeth the eye of our understanding1 and when this gross vapour rises out of the dunghill of our lusts1 nothing so much uncovers our shame and nakedness4 8,a prudent man covereth shame10 but hastiness and bitterness takes the garment off our infirmity1 and exposes us to mockery and contempt1 ,prov4 xii4 #af4 ,there is not a greater evidence of a strong solid spirit1 than this1 to be able to govern this unruly passion1 whereas it is taken far otherwise4 ,meekness is construed by some to be simplicity and weakness1 and many imagine some greatness and height of spirit in the hotter natures1 but truly it is far otherwise4 8,for he that is slow to anger1 is better than the mighty1 and he that ruleth his own spirit1 than he that takes a city40 ,wrath is an impotency and weakness4 ,it hath no strength in it1 but such as ye would find in madmen4 ,but this is true magnanimity1 to overcome thyself1 and 8overcome evil with good40 ,as there is nothing which is a greater evidence of wisdom1 so there is nothing a better help to true wisdom than this4 ,for a meek spirit is like a clear running fountain1 that ye see the bottom of1 but a passionate spirit is like a troubled fountain1 the shadow of truth cannot be seen in it4 ,a glass that is pure and cleanly1 renders the image lively1 but if it be besmeared with dust1 you can see nothing1 so is a composed mild spirit apt to discern the truth without prejudice4 ,and indeed it is the meek whom ,god engages to teach his ways1 ,psal4 xxv4 #h1 #i4 ,he that receives with meekness the ingrafted word1 is in the readiest capacity to receive more4 ,when the superfluity of naughtiness is cast out1 and all the faculties of the soul composed to quietness and calmness1 then his voice will best be heard1 and himself readiest to receive it4 ,our affection keeps a continual hurry within the tumultuous noise of our disordered lusts1 that are always raging and controlling the voice of ,god1 so that we cannot hear his teaching4 ,a passionate temper of spirit is very indocile4 ,there are so many loud sounds of prejudices within1 that the truth cannot be heard4 ,but a meek spirit hath all quietness and silence1 as ,cornelius and his house had waiting for the mind of the ,lord4 ,and such he delights to converse with most1 and reveal most unto1 for it gets readiest entertainment4 ,let me tell you1 beloved in the ,lord1 you disoblige the ,lord 7if ,i may speak so7 and hinder him to reveal any more of his mind to you1 ye disengage him to teach you his way in those dark and untrodden paths1 because ye do not study this meekness in the wisdom and knowledge ye have already1 nor his meekness and moderation in seeking further knowledge4 ,and it is no wonder he be provoked by it1 to choose your delusions1 because it is certainly these graces of meekness1 charity1 patience1 gentleness1 long suffering1 humbleness of mind1 and such like1 which go always in a chain together4 ,these are an ornament of grace upon the head1 and a crown of glory1 and that chain about the neck1 ,solomon mentions1 ,prov4 iv4 #i4 ,now when you cast off your crown of glory1 your noblest ornament1 your chain of dignity1 should he give such precious pearls to swine8 ,when you trample under foot the greater commandments of mercy1 judgment1 sobriety1 humility1 meekness1 and charity1 should he reveal lesser commandments1 or discover his will in lesser matters8 ,consider the manner of expression here1 8,let him show forth out of a good conversation10 c4 ,truly it is good works with meekness of wisdom1 it is a good conversation1 with a true profession1 that shows forth a ,christian1 and shows him most before men4 8,let your light 7says ,christ7 so shine before men40 ,what is the shining beauty of ,christian light8 ,it is the works of piety1 charity1 equity1 and sobriety4 ,these glorify the ,father1 and beautify all his children4 ,you may easily conceive what that is1 that chiefly commends religion to the ignorant world4 ,is it not the meekness of ,christian wisdom8 ,is it not this harmless simplicity1 that divine-like candour1 that shines in every true ,christian8 ,will rigidity1 severity1 passion1 blood1 violence1 persecution1 and such like1 ever conciliate the hearts of men8 ,have such persons any beauty1 any light in them1 except a scorching consuming light8 ,the light of a good ,christian is like the light of the sun1 of a sweet1 gentle1 and refreshing nature1 conveying influence to all1 doing good to the household of faith4 ,peter will tell you what that is1 that will most engage the hearts of the world1 to a reverend esteem of true religion1 #a ,pet4 ii4 #ab4 ,it is a conversation honest1 and void of offence1 giving to every one their own due1 honouring all men1 loving the brotherhood1 not using our liberty for a cloak of maliciousness1 and not overstretching it1 to the loosing of other natural or civil bands4 ,when men see ,christianity making us do that really and cheerfully1 which even nature itself teacheth all to do that makes the light of it shining and beautiful4 ,are not these higher mysteries of faith1 than some conceive8 ,it is not other points of truth and profession1 that are either above natural reason1 or seem something opposite to it1 that can engage natural beholders1 and far less the prosecution of a temporal worldly interest of the people of ,god1 to the destruction of all opposite to it1 at least to the diminishing of all other men's gain and advantage1 the engrossing of all earthly privileges into the hands of saints4 ,that is such a thing that never entered into the heart of the shining lights of the primitive times4 ,o how doth the stream of their exhortations run cross to this notion6 ,i am sure there is nothing in its own nature1 such a stumbling block to the world or represents religion so odious and abominable to other men1 as when it stands in the way1 and intercepts all these natural immunities or privileges of life1 or estate4 ,this makes natural men to hate it1 even at a distance1 and become irreconcilable enemies unto it4 ,since it will not let them live by it1 they are engaged not to let it live by them4 ,i wish indeed all the places of power and trust in every nation1 were in the hands of godly men1 not so much for the interest of the godly as for the public interest1 because men fearing ,god1 and hating covetousness1 can only rule justly and comfortably4 ,but to monopolize all power and trust to such a particular judgment and way 7as it is now given out7 is truly1 ,i think1 inhuman and unchristian4 ,these deserve not power and trust who would seek it1 and engross it wholly to themselves47#dch7 ,but there is another thing which savours greatly of the flesh1 at least of that spirit which ,christ reproved in his disciples1 to take away men's lives1 liberty1 and livelihood given by their ,creator1 upon every foot of opposition and enmity to our way and interest4 ,is this to love our enemies1 blessing them that curse us1 or praying for them that despitefully use us1 or persecute us8 ,let us remember we are ,christians1 and this is the rule of ,christianity1 that stops even the mouth of adversaries4 ,but some still find an evasion for this4 ,they will say they are ,god's enemies1 and not my particular enemies only4 ,but ,i pray you were not the enemies of ,christians in these days more properly enemies to ,christ than now8 ,for they had nothing then to persecute them for1 but the very profession of that name4 ,and truly ,i confess in our days we make more particular enemies1 by particular injuries and disobligements1 than either our profession or practice of religion make4 ,but to put it out of all doubt1 we learn that they are persecutors1 and do all manner of evil against us1 for ,christ's name sake4 ,i have said this because ,i know nothing that more darkeneth and obscures religion nor such worldly and temporal interests1 so eagerly pursued1 and nothing makes it more to shine among men1 than a good conversation with meekness of wisdom4 ,sermon ,v4 ,james iii4 #ad4--8;,but if ye have bitter envying10 c4 ,the cunning of ,satan1 and the deceitfulness of our own hearts1 are such that when a grosser temptation will not prevail with conscience in some measure enlightened1 then they transform themselves into angels of light1 and deal more subtilely with us4 ,and there is no greater subtilty of ,satan1 nor no stronger self deceit1 than this1 to palliate and cover vices with the shadow of virtue1 and to present corruptions under the similitude of graces4 ,it is common unto all temptations to sin1 to have a hook under their bait1 to be masked over with some pleasure or advantage or credit4 ,but when such earthly and carnal pretences do not insinuate strongly unto a believing heart that has discovered the vanity of all that which is in the world1 so dare not venture upon sin for all the pleasures which attend it1 then he winds about and tarries and changes his likeness unto light1 conscience1 and duty1 presents many works of darkness and corruption under the notion of duty and honesty1 according as he finds the temper of a man's spirit to be4 ,i can give no instance more pregnant1 and even common1 than this which is given here1 viz41 contentions and strivings among brethren1 bitter envying1 maligning and censuring one another1 which are very manifest works of the flesh1 and works of darkness1 fitter for the night than the day1 and for the time of ignorance1 nor the time after the clear light hath shined4 ,now if ,satan were about to persuade a church or a ,christian of this1 how do ye think he would go about it8 ,would he present some carnal advantage to be gained by it1 some more profit or preferment from it8 ,may be that might be very taking with some more unconscientious self seeking spirits1 and ,i fear it be too much taken with many4 ,but sure it will not relish with every man4 ,it will not entice him that hath the fear of ,god1 and the love of ,jesus stirring within him4 ,therefore he must seek about1 and find some false prophet1 that may come out in the name of the ,lord1 and disguise himself1 and by such means he will do it4 ,let a point of truth or conscience come in debate1 let a notion of religion1 and one far off from an interest in ,christ be in the business1 and then he can take advantage to make a man overreach himself in it4 ,he will present the truth as a thing of so great weight and consequence1 that he must contend for it1 and empty all his wit and power and parts for it4 ,this good intention being established1 he raises up men's passions under a notion of zeal1 and these be promoved under that pretence for such an end4 ,whatsoever mean may be sought1 profitable for that end1 all is chosen and followed without discretion or knowledge of what is good or evil4 ,it is apprehended that the good principle of conscience1 of duty1 and the good intention1 may justify all4 ,and by that means he hath persuaded the churches of ,christ1 and the ,christian world1 unto more rigidity1 severity1 cruelty1 strife1 contention1 blood1 violence1 and such works of darkness1 than readily have been found in the times of ignorance4 ,is ,christendom a field of blood1 rather than any other part of the world8 ,truly this is the reproach of ,christianity4 ,by this1 ,god's name is daily blasphemed4 ,here our apostle sets himself to unmask this angel of light1 and to decipher him in his own proper nature and notion4 ,he takes off the vizard of religion and wisdom1 and lets you see the very image of hell under it4 8,but if ye have bitter envying and strife1 glory not40 ,ye glory as if ye had the truth1 you glory in your zeal for it1 you boast that ye are the wise men1 the religious men1 and so you take liberty upon the account of envy1 to malign1 despise1 and contend with others4 ,glory not1 if you cherish such strifes and contentions1 to the breach of ,christian peace and concord4 ,you are liars against the truth1 which you profess4 ,do not think these proceed from true zeal1 nay1 nay1 it is but bitter envy1 and bitter zeal4 ,do not flatter yourselves with an apprehension of wisdom1 or knowledge1 or religion4 ,that is wisdom indeed1 but mark of what nature4 ,it is earthy1 sensual1 and devilish4 ,and indeed1 that is a foolish wisdom1 to say no worse of it4 ,you see1 then1 what need we have of the exhortation of the apostle 7,eph4 vi4 #aa71 8,put on the whole armour of ,god1 that ye may be able to stand against the wiles of the devil40 ,truly we may stand against his darts1 and violent open thrusts at our conscience2 when we17#dci7 being ignorant of his devices1 and not acquainted with his depths 7#b ,cor4 ii4 #aa1 ,rev4 ii4 #bd7 will not be able to stand against his ways4 ,for we have a great and subtile party to wrestle with1 principalities and powers1 and spiritual wickedness in high places1 or heavenly things 7as some render the word74 ,he exercises much wickedness1 spiritual invisible wickedness in heavenly and religious things1 in which it is hard to wrestle1 unless we be endowed with faith1 knowledge1 and righteousness1 and shod with the gospel of peace1 the peaceable gospel reducing our spirits to a peaceable temper4 ,i conceive there is nothing the world hath been more abused with1 than the notion of zeal1 justice1 and such like1 and there is nothing wherein a ,christian is more ready to deceive himself than this4 ,therefore ,i conceive the ,holy ,ghost has undeceived us in this1 and hath of purpose used the word zeal as often in a bad sense as in a good one1 and usually chooses to express envy and malice by it1 though another word might suit as well1 and be more proper4 ,so here bitter zeal1 1 is reckoned among the works of the flesh1 ,gal4 v4 #bj4 ,and we are exhorted to walk honestly as in the day1 not in strife and envy1 or zeal4 ,and therefore the apostle rebukes sharply the ,corinthians3 8,are ye not carnal1 and walk as men1 whereas there is among you envying1 or zeal1 and strife10 #a ,cor4 iii4 #c4 ,zeal is a vehemency of affection in any earnest pursuit1 or opposition of a thing1 and to make it good1 it must not only be fixed upon a commendable and good object1 but must run in the right channel1 between the banks of moderation1 charity1 and sobriety4 ,if it overflows these1 certainly that excess proceeds not simply and purely from the love of ,god1 or the truth1 but from some latent corruption or lust in our members1 which takes occasion to swell up with it4 ,i find in scripture the true zeal of ,god hath much self denial in it4 ,it is not exercised so much concerning a man's own matters1 as concerning the matters that are purely and merely concerning ,god's glory4 ,it is the most flexible1 condescending1 and forbearing thing in those things that relate to ourselves and our own interests4 ,thus ,moses is commended as the meekest man1 when ,aaron and ,miriam raise sedition against him1 ,num4 xii4 #c4 ,he had not affections to be commoved upon that account4 ,but how much is he stirred and provoked upon the apprehension of the manifest dishonour of ,god1 by the people's idolatry8 ,how many are lions in their own cause1 and in ,god's as simple and blunt as lambs8 ,and how much will our spirits be commoved when our own interest lies in the business1 and hath some conjunction with ,god's interest1 but if these are parted1 our fervour abates1 and our heat cools8 ,i lay down this1 then1 as the fundamental principle of true zeal1 it is like charity that seeketh not its own things4 ,but to make the nature of it clear1 ,i give you three characters of it1 verity1 charity and impartiality4 ,i say it hath truth in it1 a good thing for the object1 and knowledge of that good thing in the subject1 for the principle of it3 8,it is good to be zealously affected always in a good thing10 ,gal4 iv4 #ah4 ,zeal is an evil thing1 hath something of the impatient and restless nature of the devil in it4 ,there is nothing we should be more deliberate and circumspect in1 than what to employ or bestow our affections upon4 ,we should have a certain persuasion of the unquestionable goodness of that which we are ardent and vehement to obtain1 else the more ardour and vehemency1 the more wickedness is in it4 ,the ,jews had a zeal for ,god1 but not according to knowledge1 and that is a blind impetuous self will4 ,for if a man take a race at his full speed in the dark1 he cannot but catch a fall47#ddj7 ,the eager and hot pursuits of men are founded upon some gross misapprehensions4 ,secondly1 ,there must not only be a goodness supposed in the object1 but some correspondence between the worth and weight of that goodness and the measure of our desires and affections1 else there wants that conformity between the soul and truth which makes a true zeal of ,god4 ,i mean this1 the soul's most vehement desires should be employed about the chiefest good1 and our zeal move in relation to things unquestionably good1 and not about things of small moment1 or of little edification4 ,this is the apostolic rule1 that not only we consider that there be some truth in the thing1 but that we especially take notice1 if there be so much truth and goodness as requires such a measure of vehemency and affection4 ,therefore in lesser things we should have lesser commotion1 and in greater things greater1 suitable to them4 ,otherwise the ,pharisees who exercised their zeal about trifles1 and neglected the weightier matters of the law1 7,matt4 xxiii4 #bc47 would not have been reproved by ,christ4 ,and indeed this is the zeal to which we are redeemed by ,christ4 ,tit4 ii4 #ad4 ,be ye zealous of good works1 of works that are unquestionably good1 such as piety1 equity1 and sobriety4 ,there is nothing more incongruous than to strain at a gnat and swallow a camel1 to spend the vital spirits upon things of small concernment to our own or others' edification1 and to have nothing to spare for the weightier matters of true godliness4 ,it is as if a man should strike a feather or the air with all his might3 ,he must needs wrest his arms4 ,even so1 to strike with the spiritual sword of our affections1 with such vehemency1 at the lighter and emptier matters of religion1 cannot choose but to disjoint the spirit1 and put it out of course1 as there is a falsehood in that zeal that is so vehement about a light matter1 though it have some good in it4 ,for there is no suitable proportion between the worth of the thing and the vehemency of the spirit4 ,imagination acts in both4 ,in the one it supposes a goodness1 and it follows it1 and in the other1 it imposes a necessity and a worth far beyond that which really is1 and so raises up the spirit to that height of necessity and worth that hath no being but in a man's imagination4 ,i think there is no particular that the apostle doth so much caveat4 ,for ,i find in #a ,tim4 i4 #d he takes off such endless matters that minister questioning rather than godly edifying1 and gives us a better subject to employ our zeal upon1 ver #e1 the great end and sum of all religion1 love to ,god and man1 proceeding from a pure heart1 a good conscience1 and faith unfeigned1 from which we must needs swerve1 when we turn aside to such empty and vain janglings1 ver #f4 ,for truly we have but narrow and limited spirits1 and it must needs follow1 when we give them very much to one thing1 that they cannot attend another thing seriously1 as ,christ declares1 7,matt4 vi4 #bd47 8no man can serve two masters10 c4 ,and therefore there is much need of ,christian wisdom to single out and choose the most proper and necessary object4 ,for as much as we give other things that have not so much connexion with that1 we take from it as much2 and the apostle counsels us1 7#a ,tim4 iv4 #g47 rather to exercise ourselves unto true godliness1 and to the most substantial things in it1 rather than vain things1 and opposition of science1 chap vi4 #c-e1 #bj4 ,there he opposes the wholesome words of ,christ1 and the doctrine that is according to godliness1 unto questions1 and strifes of words1 whereof comes envy1 railings1 evil-surmisings1 and perverse disputings of men of corrupt minds4 ,and it is very observable that he is pressing the duties of believing servants towards their masters1 whether believers or infidels1 that the name of ,god be not blasphemed1 nor the gospel evil spoken of4 ,for there is nothing so much exposes it to misconstruction1 as when it is stretched and abused unto the prejudice of natural and civil duties1 and doubtless there would be many doubts and questions about it in these days1 some contending for worldly pre-eminence over the ,pagans1 and some for the levelling of all ,christians4 ,but1 says he1 8,if any man teach otherwise10 or contend about this1 8he is proud1 knowing nothing10 c4 ,he hath forsaken the substance of true godliness1 which consists in good works shining before men1 and disabuses the notion of ,christian liberty to the dishonour of ,christ1 and hath supposed gain1 a worldly carnal interest of the godly1 to be piety1 and so pursues that fancy of his own4 ,he renews this in the ,second ,epistle1 7chap4 ii4 #ad-af47 showing that these strifes about words1 albeit they seem to be upon grounds of conscience at the beginning1 yet they increase unto more ungodliness1 ver4 #bc4 ,and unto ,titus he gives the same charge very solemnly1 7,tit4 iii4 #h1 #i47 8,i will that thou affirm constantly1 that they who believe in ,god should be careful to maintain good works4 ,but avoid foolish and unlearned questions10 c4 ,for 8this is a faithful saying40 ,but again1 ,thirdly1 ,zeal must have charity with it1 and this all the scriptures cited prove4 ,it must be so tempered with love1 that it vents not to the breach of ,christian peace and concord4 ,charity envieth not1 or is not zealous4 ,when zeal wants charity1 it is not zeal but envy4 ,and hence it is that there are so frequent and fervent exhortations to avoid such questions as may gender strifes1 and contentions1 and malice4 ,now certainly there was some truth in them1 and something of conscience also in them4 ,yet he dissuades entirely the prosecution of them to the rigour1 as men are apt to do1 but wills us rather to have faith in ourselves4 ,and truly ,i think the questions that did then engender strifes1 and rent the church1 were as much if not more momentous nor the most part of these about which we bite and devour one another1--the questions of the law1 the circumcision1 and eating of things sacrificed to idols1 of things indifferent1 lawful1 or not lawful4 ,yet all these he would have subordinated unto the higher end of the commandment1 charity1 #a ,tim4 i4 #d1 #e4 ,and when he exhorts the ,corinthians to be zealous for spiritual gifts1 he would yet have them excel in these things which edify the church1 #a ,cor4 xiv4 #a-ab4 8,covet earnestly the best gifts10 says he1 and yet he shows them a more excellent way1 and that is charity1 7#a ,cor4 xiii4 #a47 to do all these things for the good and edification of the church1 rather than of our own opinion1 #a ,cor4 xii4 #c2 chap4 xiv4 #ab4 ,i find where the word zeal is taken in a bad sense it hath these works of darkness attending it1 wrath1 strife1 malice1 c4 ,gal4 v4 #bj2 #a ,cor4 iii4 #c2 ,rom4 xiii4 #ac4 ,it is accompanied with such a hellish crowd of noisome lusts4 ,let me add a differential character of it4 ,it is uncharitable1 contentious1 and malicious4 ,it can do nothing1 condescend to nothing1 and is conversant about nothing1 but what pleases our own humour1 for the peace and unity of the church4 ,it is a self-willed impetuous thing1 like a torrent that carries all down before it4 ,but truly right zeal runs calmly and constantly within the banks2 it will rather consume its own bowels within with grief1 than devour others without4 ,sermon ,,vi4 ,matth4 xi4 #bh4--8;,come unto me1 all ye that labour1 and are wearied10 c4 ,it is the great misery of ,christians in this life1 that they have such poor1 narrow1 and limited spirits1 that are not fit to receive the truth of the gospel in its full comprehension2 from whence manifold misapprehensions in judgment1 and stumbling in practice proceed4 ,the beauty and life of things consist in their entire union with one another1 and in the conjunction of all their parts4 ,therefore it would not be a fit way to judge of a picture by a lineament1 or of an harmony by a discrepant1 nor of the world by some small parcel of it2 but take all the parts together1 all the notes and draughts1 as conjoined by art in such an order1 and there appears nothing but beauty and consent4 ,even so it falls out in our conceptions of the gospel4 ,the straitness and narrowness of our spirits takes in truth by parcels1 disjointed from the whole1 looks upon one side of it1 and sees not the other4 ,as for example1 sometimes there appears unto us our duty and strait obligation to holy walking and this being seen and considered alone1 ordinarily fills the soul with some fear1 jealousies1 and confusion4 ,another time1 there rises out from under the cloud1 the mercy and peace of ,christ in inviting1 accepting1 and pardoning sinners1 by his blood1 that cleanses from all sin2 and in that view 7such is our weakness and shortness of sight7 there is nothing else presented but pardoning grace2 and hence there is occasion given to the corruption of our hearts1 to insinuate secretly and subtilely unto us some inclinations to more liberty1 and indulgence to the flesh4 ,thus you see what stumbling in practice1 and disorder in walking1 this partial way of receiving the truth occasioneth4 ,but it hath no less influence upon the many controversies and differences in doctrine and opinion1 about grace and works4 ,for from whence arise these mistakes on both hands1 but from the straitness of our apprehensions1 that we do not take the truth of ,god in its full latitude1 but being eager upon one part and zealous of it1 we almost lose the remembrance1 and sometimes fall1 in wrangling with the other8 ,many that proclaim the free grace of the gospel1 their fault is1 not that they make it freer than it is1 for truly it is as free of any ,antinomian can apprehend it1 but rather because they take it not in its entire and full complexion1 which best declares the freedom of it1 as comprehending both the pardon of sin and purity from sin1 grace towards us and grace within us2 and so1 while they only plead for the one1 they seem at least to oppugn the other4 ,and1 in like manner1 others apprehending the necessity1 beauty1 and comeliness of holiness and new obedience1 are much in pressing and declaring this in opposition to the other way2 in which there may be some mistake1 not in making it more meritorious than it is1 but at leastwise7#dda7 in such a manner it may be holden out1 as may somewhat obscure the freedom of ,god's grace4 ,the occasion of both these misapprehensions may be from the scattering of these diverse parcels of truth1 as so many pearls in the field of the scripture2 one is found here1 and one takes it up1 as if there were no more2 here is repentance1 and away he goes with that1 without conjoining these scattered pieces into one body4 ,but yet our ,saviour sometimes gives us complete sums and models of the gospel1 in which he presents all at one view at once1 and especially in these words now read4 ,the sum of all the gospel is contained in two words1 8,come unto me10 and 8take my yoke upon you40 ,all the duty of a ,christian1 and all his encouragement is here4 ,his duty is to believe in ,christ1 and to give himself up to his obedience1 and become his disciple1 and to follow his example2 and his encouragement is the rest promised1 rest to his soul1--which is the only proper seat1 of rest or disquiet4 ,it is most capable and sensible of both1--and this rest includes in its bosom1 not only peace and tranquillity of mind here1 which all the creatures combined cannot give1 but all felicity besides2 that eternal rest from all the labours of this life1 and complacency in the fruition of ,god for ever4 ,you see1 then1 what is the full invitation of the gospel4 ,it is nothing else but come1 and have rest4 8,take on an easy yoke1 and ye shall find rest4 ,come and be happy4 ,come and receive life4 ,that which you seek elsewhere1 both ignorantly and vainly1 here it is only to be found4 ,come 7says ,christ71 and ,i promise to give it unto you4 ,wait upon me by obedience1 and you shall at length find by experience1 that rest which ,i am willing to give you40 ,i desire you may consider both the order and the connexion of these integral parts of the gospel4 ,the order of the gospel is a great part of the gospel4 ,in some things method is arbitrary1 and it matters not which go before1 or which follow after1 but here they become essential1 and so a great part of the matter itself4 ,there must be first coming to ,christ1 and then taking on his yoke2 first believing1 then obeying his commandments4 ,this is as essential an order1 as is between the fruit and the root1 the stream and the fountain1 the sun-beam and the sun4 ,will any man expect fruit till he plant8 ,there must then first be the implanting of the soul into ,christ by faith1 and then in due season follow the fruits of obedience by abiding in him4 ,the perverting of this order makes much disorder in the spirits and lives of ,christians4 ,but how can it choose but all must wither and decay1 if the soul be not planted by this river1 whose streams gladden the city of our ,god1 if the roots of it be not watered with the frequent apprehension and consideration of the grace of ,christ1 or the riches of ,god's mercy8 ,the way and method of many ,christians is just opposite to this4 ,for you labour and weary yourselves1 how to attain some measure and satisfaction in the latter1 before you adventure the first1 to have the heart humbled by godly sorrow1 and the soul inflamed by love to ,god1 and the yoke of his obedience submitted unto2 while in the mean time you deliberately suspend the exercise of faith1 and apprehension of the pardoning grace of ,christ4 ,now1 how this can consist either with sound reason or religion1 ,i do not see4 ,for were it not a point of madness to seek fruits from a tree that is lying above ground1 and to refuse to plant it till it give some experience of its fruitfulness in the air8 ,and what can be more absurd1 than to imagine to have the ,spirit of ,christ working in the heart godly sorrow1 or ,christian love1 and so renewing it again to his image1 and yet withal ,christ not received into the heart by faith8 ,do you not know that this is his first entrance into the soul8 ,he enters there by the door of faith1 and a soul enters into him at the door of the promise by faith4 ,how then do ye imagine he shall work in you1 before you will admit him to come in to you8 ,besides1 either you apprehend that you may attain to such gracious qualifications by your own industry without ,christ1 which is blasphemous to his name and office2 for if you may1 what need have you of him8 ,or1 if you believe that he is the only treasure of all grace and wisdom1 and that all things are delivered to him of the ,father1 then how do you seek these things without him8 ,it must be wretched folly to seek them elsewhere1 and not come to him4 ,and indeed it is observable1 that this exhortation to come unto ,christ is subjoined unto ver4 #bg1 8,all things are delivered unto me by the ,father40 ,and therefore1 seeing all grace1 and life1 and happiness is enclosed in me1 seeing without me there is nothing but a barren wilderness1 in which you may toil and labour1 and weary yourselves in fruitless pursuits1 come hither where it is originally and plentifully seated1 and you cannot miss your end1 nor lose your labour4 ,and for the farther illustration of this subject1 ,i shall only add that1 ,secondly1 ,there is another woful mistake possesses your minds who take up this way1 for certainly you must think that there is some worth or dignity in it1 whereby you intend to recommend yourselves unto ,christ4 ,for to what purpose is that anxious and scrupulous exaction of such previous qualifications1 if it be not to give some more boldness and confidence to thy mind1 to adventure to believe the promises and come to ,christ1 because thou thinkest thou canst not come when thou art so unclean and so unworthy8 ,and therefore thou apprehendest that thou canst so purge thyself from sin and adorn thyself with graces1 as may procure some liking1 and procure some favour at ,christ's hand1 which is indeed very opposite to the tenor of the proposal of free grace in the gospel in which there is nothing upon the creature's part required as a condition or qualification to make them the more welcome in coming to ,christ4 ,let this word then abide with you3 8,come unto me1 and take my yoke upon you1 and learn of me10 which in substance is this1 ,come and cast your burdens on me first1 and then take my burden upon you4 ,o it is a blessed exchange6 ,cast your heavy burden upon my back1 and take my light burden on yours4 ,for what is it to invite them that labour and are ladened to come1 but to come and repose themselves for rest upon him8 ,and that is directly to lay over that which burdens and ladeneth them upon him4 ,there is an unsupportable burden of sin1 the guilt of sin1 and there is an intolerable weight of wrath4 8,mine iniquities are gone over mine head 7,ps4 xxxviii4 #d47 and as an heavy burden they are too heavy for me40 ,and when the wrath of ,god is joined to this burden1 the name of the ,lord burning with anger1 how may you conceive a soul will be pressed under that burden1 which is so heavy1 that it will press the mountains into valleys1 make the sea flee out of its place1 and the earth tremble8 ,now here is the invitation4 ,is there any penitent soul that feels the burden of the weight of sin and wrath8 ,let them come and disburden their souls of care1 fear1 and anxiety1 in this blessed port of rest and refuge for poor sinners4 ,is there a yoke of transgressions wreathed about thy neck1 and bound by the hand of ,god1 7,lam4 i4 #ad7 a yoke that neither men nor angels are able to bear8 ,then1 ,i beseech you1 come hither1 and put over your yoke upon ,jesus ,christ4 ,tie it about him for ,god hath laid upon him the iniquities of us all1 and he bore our sins4 ,he did bear the yoke of divine displeasure1 and it was bound about his neck with ,god's own hand1 with his own consent4 ,now1 here is the actual liberty and the releasement of a soul from under the yoke1 here is its actual rest and quiet from under the pain of this burden1 when a soul is made to consent unto1 and willingly to put over that burden upon ,christ4 ,and this freedom and vacancy from the unsupportable yoke of guilt1 will certainly dispose the soul1 and make it more capable of receiving the easy and portable yoke of his commandments4 ,i or you may easily perceive how easy love maketh all things1 even difficulties themselves4 ,let once a soul be engaged that way to ,christ1 7and there is no possibility of engaging it in affection without some taste and feeling1 or believing apprehension of his love and sufficiency for us17 and you will see that the rough way will be made plain and the crooked way straight1 heavy things light1 and hard things easy4 ,for what command can be grievous to that soul who apprehends that ,christ hath taken the great weight of wrath off it1 and carried away the intolerable pain of its guiltiness1 which would have pressed and depressed it eternally1 without any hope of relaxation or ease8 ,hath he borne a yoke bound on by the majesty of ,god1 and fastened with the cords of his displeasure8 ,and can it be so heavy to a believing soul to take up that obedience which is fastened with the cords of love8 ,and besides1 how much will faith facilitate this1 and make this yoke to be cheerfully and willingly submitted to1 because it delivers the soul from those unsufferable cares and fears1 which did quite enervate its strength1 and take away its courage8 ,for1 ,i pray you1 what is there in a soul under the fear of wrath1 that is not totally disabled by that heavy pressure for any willing or cheerful obedience8 ,the mystery7#ddb7 of the spirit is spent that way1 the courage of the soul is defeated1 the heart is weakened1 and nothing is suitable to the yoke of ,christian love and obedience4 ,but when once a soul apprehends ,christ1 this is a reposition of all his cares and burdens1 and comes to exoner7#ddc7 his soul in him1 and cast his burthen upon him4 ,then the soul is lightened as it were for this journey1 then he may walk in the ways of obedience1 without the pressing fear and pushing anguish of the dread of condemnation of the law4 ,to conclude this head1 nothing will make you take up this yoke willingly1 or bear it constantly1 except you be delivered from the other yoke that was so heavy even to ,christ1 and that made him cry1 8,my soul is exceeding heavy and troubled1 and what shall ,i say8 ,father1 save me from this hour40 ,now1 these who are here in the text invited to come unto ,christ1--you see them described to be labouring and heavy laden persons4 8,come unto me1 all ye that labour10 c4 ,at least it seems to hold forth a previous qualification and condition of believing1 without which we may not venture to come unto ,christ4 ,indeed it is commonly so taken1 and mistaken4 ,many conceive that the clause is restrictive and exclusive1 that is to say1 that this description of burdened and wearied sinners is a limitation of the command of believing1 and that it circumscribes the warrant of coming to ,christ1 as if none might lawfully come unto him but these that are thus burdened1 and thus it is supposed to be a bar1 set upon the door of believing at which sinners must enter in to ,christ1 to hold out1 and shut out all those who are not thus qualified for access1 which ,i truly conceive is contrary to the whole strain and current of the dispensation of the gospel4 ,therefore ,i take it to be rather declarative1 or ampliative1 or both4 ,i say1 it is partly for declaration1 not of the warrant to come1 but of the persons who ordinarily do come to ,christ4 ,it declares not simply and universally who should come1 but those who actually do come unto ,christ4 ,take it thus then4 ,all persons who hear the gospel are invited to come unto our ,saviour without exception1 the blind1 the lame1 those on the highways1 not only the thirsty and the hungry1 7,isa4 lv4 #a47 but those who have no thirst or hunger for righteousness1 but only for things that do not profit 7ver4 #b71 not only the broken hearted1 that desire to come near to righteousness1 but even the stout hearted that are far from righteousness4 ,such are commanded to hearken1 and incline their ear1 ,isa4 xlvi4 #ab1 lv4 #b1 #c4 ,now1 this command that reaches all1 gives an immediate actual warrant and right to all to come1 if they will4 ,for what is required previous to give warrant to obedience1 but the command of obedience8 ,and therefore the ,jews were challenged1 because they would not come to ,christ that they might have life4 ,now then there is no bar of seclusion set upon the door of the gospel1 to keep out any soul from entering in4 ,there is no qualification or condition prescribed by the gospel1 and without which if he come1 he is actually welcomed and received by ,christ1 whatsoever you suppose he wants4 ,it is true1 men's own security and unbelief will exclude them from ,christ1 but that is no retraction on the gospel's part4 ,it is a bar set on a man's own heart1 that shuts him up from coming to the patent entry of the gospel4 ,therefore ,i take it thus1 that though all ought to come to ,christ1 and none that are indeed willing are debarred for the want of any supposed condition1 yet none will actually and really come1 till they be in some measure sensible of the weight of their sins1 and the wrath of ,god1 till they are labouring under the feeling of their own misery and desperate condition4 ,and whatsoever be the measure of this1 if it give so much uneasiness to a man that he can be content with rest and ease in ,christ1 he may1 and certainly ought1 to come unto ,jesus1 and cast all his burdens upon him4 ,i think then1 that way that is in so frequent use among ,christians1 to sit down1 and essay to bring our hearts to some deep humiliation1 and so to prescribe and order it1 as we will deliberately delay1 and suspend the thoughts of believing1 till we have attained something of this1--,i say1 this way crosses the very intention of ,christ in uttering these words1 and such like4 ,for certainly he meant to take away impediments1 and not to cast delays in our way4 ,and therefore ,i said the word was rather for ampliation1 that is1 rather to encourage these who accounted themselves excluded1 than to exclude any who desire to come4 8,come unto me1 every one1 but especially you that labour1 ye should make the greatest haste4 ,come unto me even though ye apprehend the wrath of ,god to be intolerable1 and have foolishly wearied yourselves in seeking rest by other ways4 ,ye that are most apprehensive of your sins1 and so are apt to doubt of any acceptation1--you that think yourselves worse than any1 and so to have least warrant to come to me1--yet come1 and ,i will by no means cast you out1 but give rest to your souls40 ,so that it is not intended to exclude those who are most ready to think themselves excluded1 because they see so much sin in themselves4 ,therefore1 my beloved1 without further disputing about it1 let me exhort you in the name of ,jesus ,christ1 who here invites and commands you1 that you would at once put a period to this1 and bring it to some conclusion4 ,since you are diseased and disquieted in yourselves1 and cannot find rest in your own bosoms1 ,i beseech you come here1 where it is most likely to be found1 and it is most certain1 if you come you shall find it4 ,do not continue wrangling and contesting about the matter2 for what is that but to increase your labour1 and vexation1 and add to your heavy burden8 ,it will be so far from giving you any ease in the result of it1 that it will rather make your wounds more incurable1 and your burdens more intolerable1 which is both opposite to the intention of the gospel and the nature of believing4 ,here then is your rest1 here is your refreshing rest4 ,here it is in quiet yielding to his gracious offers1 and silent submitting to the gospel1 not in bawling or contending with it1 which is truly a contending against ourselves4 ,isa4 xxviii4 #ab4 ,this is the rest1 wherewith you may cause the weary to rest4 ,it is nowhere else1 not in heaven or earth1 for there is no back that will take on this burden or can carry it away from us4 ,there is no disburdening of a sinner of guilt and wrath1 in any other port or haven1 but in ,christ1 who is the city of refuge4 ,wheresoever you think to exoner yourselves besides this1 you will find no refreshing1 but a multiplication of burdens and cares4 ,your burden shall be rolled over upon you again with double weight4 ,therefore1 my beloved1 if you will not hear this1 consider what follows1 viz4 you shall refuse this rest and refreshing and restlessly seek another rest4 ,you may go and be doing1 but you shall fall backward1 and be broken and snared4 ,your burden shall fall back upon you1 and you shall fall and be broken under it4 ,that which the ,lord said to ,israel when they would flee to ,egypt1 is most true in this case4 8,in returning1 and in rest ye shall be saved1 in quietness and confidence shall be your strength20 but alas6 they would not1 that is a sad close4 ,sermon ,,vii4 ,matt4 xi4 #bj4--8,take my yoke upon you1 and learn of me10 c4 ,self love is generally esteemed infamous and contemptible among men4 ,it is of a bad report every where1 and indeed as it is taken commonly1 there is good reason for it1 that it should be hissed out of all societies1 if reproaching and speaking evil of it would do it4 ,but to speak the truth1 the name is not so fit to express the thing1 for that which men call self love1 may rather be called self hatred4 ,nothing is more pernicious to a man's self1 or pestilent to the societies of men than this1 for if it may be called love1 certainly it is not self love1 but the love of some baser and lower thing than self1 to our eternal prejudice4 ,for what is ourselves1 but our souls8 ,matt4 xvi4 #bf1 ,luke ix4 #be4 ,for our ,lord there shows that to lose our souls1 and to lose ourselves1 is one and the same thing4 ,but what is it to love our souls8 ,certainly it is not to be enamoured with their deformed shape1 as if it were perfect beauty8 ,neither can it be interpreted1 any true love to our souls1 to seek satisfaction and rest unto them1 where it is not at all to be found1 for this is to put them in perpetual pain and disquiet4 ,but here it is that true self-love1 and soul love centereth1 in that which our ,saviour propounds1 namely1 to desire and seek the everlasting welfare of our souls1 and that perpetual rest unto them1 after which there is no labour nor motion any more4 ,therefore1 to draw unto himself the souls of men the more sweetly1 and the more strongly too1 he fasteneth about them a cord of their own interest1 and that the greatest1 real rest2 and by this he is likely to prevail with men in a way suited to their reasonable natures4 8,come unto me1 all ye that labour and are wearied1 and ,i will give you rest40 ,self interest is ordinarily exploded1 at least disowned and disclaimed in men's discourses1 as a base1 wretched1 sordid thing1 which1 though all men act by it1 yet they are all ashamed to profess4 ,but yet1 if the interest be so high as indeed to concern self1 and that which is truly our self1 then both nations and persons count it the most justifiable ground of many of their actions1 self preservation4 ,but yet there is a higher interest than that1 that relates to the eternal interest of our souls4 ,and truly to own and profess1 and prosecute that interest of soul preservation1 of eternal rest to our souls1 is neither ignoble1 nor unbeseeming a ,christian2 neither is it any way inconsistent with the pursuance of that more public and catholic interest of ,god's glory1 in respect of which all interests1 even the most general and public1 are particular and private4 ,for this is the goodness of our ,god1 that he hath bound up his own honour and our happiness in one bundle together2 that he hath knit the rest of our precious souls1 and the glory of his own name inseparably together1 not only to condescend to our weakness1 but to deal with us suitably to our natures4 ,he proposes our own interests chiefly1 to draw us to himself1 and allows this happy self seeking in which a man loses himself1 that he may be found again in ,christ4 ,seeing then it is thus1 that elsewhere1 wheresoever you turn yourselves1 within or without1 there is no rest1 but endless labour1 and fruitless toil1 7you find this already by experience1 you who apprehend the weight of your sins1 and the greatness of divine wrath17 that there is an intolerable pressure upon your souls already1 and that this is nothing diminished1 but rather augmented1 by your vain labours and inquiries after some ease and peace1--your endeavours to satisfy your own consciences1 and pacify ,god's wrath some other way1 having filled you with more restless anxiety1 and seeing there is a certain assurance of true rest and tranquillity here1 upon the easiest terms imaginable1 that is1 8come to ,jesus ,christ1 all ye who are disquieted and restless1 and he will give you rest10--,o should not this be an invincible and irresistible attractive to your hearts1 to draw them to our ,redeemer over all impediments8 ,the rest is perfect happiness2 and yet the terms are easy4 ,only come and embrace it1 and seek it nowhere else4 ,there is a kind of quietness and tranquillity in the seeking and attaining this rest4 ,all other rests are come to by much labour and business4 ,here ,christ would have you1--who have laboured in vain for rest1 and lost your toil and your pains1--to come at it1 by ceasing from labour1 as it were1 that which you could not attain by labour1 to come by it1 cunctando 7by keeping quiet71 which you could not gain pugnando 7by fighting74 ,there is a quiet and silent way of believing promises1 and rolling yourselves upon ,christ offered in them1 which is the nearest and most compendious way to this blessed rest and quietness1 which1 if you think to attain by much clamour and contention of debate or dispute1 or by the painful labour and vexation of your spirits1 which you call exercise of mind1--you take the way about1 and put yourselves further off from it4 ,faith has a kind of present vacancy and quietness in it1 in the very acting of it4 ,it is not a tumultuous thing1 but composes the soul to quietness and silence1 to a cessation from all other things but the looking upon ,christ holden out in the gospel1 and this in due time will give greater rest and tranquillity4 ,consider what the ,lord speaks to the people that would take a journey upon them to ,egypt1 7,isa4 xxx4 #ae74 8,in returning and rest shall ye be saved1 in quietness and confidence shall be your strength40 ,their peace was near hand1 but they would travel abroad to seek it1 and they find trouble4 ,their strength was to sit still and be quiet1 and trust in the ,lord4 ,nay1 but they would not sit still1 but flee and wander abroad to their old house of bondage1 and therefore1 says the ,lord1 you shall flee4 ,now1 may not this represent the folly and madness of souls that are under the fear of wrath and sense of sin1 and be as it were a type of it8 ,our rest is in resting on a ,saviour1 our peace is in quiet confidence in him1 it is not far off1 it is in our mouth4 8,the word is near0 7says ,paul71 it is neither in heaven above1 nor in the depth below4 ,we need not go abroad and search for that happiness we want4 ,it is nigh at hand in the gospel1 but while we refuse this1 and give ourselves to restless agitation and perplexity about it1 sometimes we apprehend that we are eased in our travels and endeavours1 but it shall prove to us no better than ,egypt a house of bondage4 ,wheresoever we seek shelter out of ,christ1 we will find it a broken reed1 that not only will fail under us1 but in the rent will split our hand1 and pierce us through with many sorrows4 ,to conclude then this head1 coming to ,christ with our burdens is a motion towards rest4 ,for he adds1 8,i will give you rest40 ,but moreover1 there is a kind of rest in this motion4 ,it is an easier1 plainer1 and pleasanter motion1 than these troubled and laborious windings and wanderings of our hearts after vanity4 ,he persuades you to walk in this path of pleasantness and peace1 and you shall find a great rest at the end of it1 8receiving 7says ,peter7 the end of your faith the eternal salvation of your souls40 ,now the next thing in the text is1 having come to ,jesus1 and found rest and happiness in him1 we must take his yoke upon us4 ,and this is the other integral part of the gospel1 of which ,i desire you to consider these few particulars1 that occur in the words1--,the order in which it is to be taken on1--,the nature of this yoke1--,and the most ready and expeditious way of bearing it4 ,the method and order in which ,christ's yoke is to be taken upon us1 is first1 ,to come unto our ,saviour1 and give over the yoke of our transgressions to him1 and then to take up the yoke of his commandments from him1 to believe in his promises1 and rest our souls on them1 and to take up the yoke of his precepts1 and proceed to motion1 and walking in that rest4 ,now this method hath a double advantage in it1 for the real receiving and carrying of ,christ's yoke4 ,it gives vacancy and room for it1 and it gives strength and furniture7#ddd7 for it4 ,it expels that which would totally disable you to bear it1 and brings in that comfortable supply1 which will strengthen and enable you to bear it4 ,consider what posture a soul is put into1 that lives under the terror of ,god1 and is filled with the apprehension of the guilt of sin and the greatness of ,god's wrath4 ,i say1 such a soul1 till he have some rest from that grievous labour1 is fit for no other more pleasant labour1 until he be something disburthened of that which is like to press him down to hell4 ,he is not very capable of any new burden1 until the yoke of his transgressions that is wreathed about his neck be taken off4 ,do ye think he can find any vacant room for the yoke of ,christ's obedience8 ,when a soul is under the dominion of fear and terror1 under the power of grief and anguish1 do ye think he is fit for any thing1 or can do any thing1 but groan in that prison of darkness1 under these chains8 ,such a soul is in bondage1 under servitude1 and can neither take up this yoke of liberty nor walk in it4 ,the strength and moisture of the spirit is drunk up by the poison of these arrows1 and there remains neither attention1 affection1 nor spirit for any thing else4 ,therefore here is the incomparable advantage that redounds from this way of coming first to ,christ1 and exonering our cares and fears in his bosom1 and in disburthening our sins upon him1 who hath taken them on1 and carried them away1 as that scape goat sent unto the wilderness on which they laid the sins of the people4 ,by this means1 ,i say1 you shall have a vacancy for the yoke of ,christ and liberty to all your faculties1 your understanding1 will1 and affections1 7which are no better than slaves and captives1 non sui juris1 while they are under these tyrannous passions of fear and horror17 to attend the obedience of ,christ and the drawing of his yoke4 ,this will relieve your souls out of prison1 and then you will be fit for employment4 ,besides this1 there is furniture and help brought into the soul1 which enables it to this2 and without which1 though it were not pressed under a burden of sin and wrath1 yet it would neither be able nor willing4 ,there is that supply and strength that faith brings from ,christ1 which arises from our mystical implantation in him1 from hence flows that communication of his grace to a believer4 ,the law came by ,moses1 but grace and truth by ,jesus ,christ1 ,john i4 #af1 #ag4 ,now this efficacy and virtue that is in ,christ the head1 is transmitted unto the members of his body by believing in him4 ,indeed the very apprehension of such a ,saviour may have some quickening virtue in it1 but certainly the great influence of life is annexed to it by his gracious promises1 8,because ,i live1 ye shall live also10 ,john xiv4 #ai4 8,as the living ,father who sent me1 lives in himself1 and ,i have life by the ,father1 so he that believes on me1 shall live by me10 ,john vi4 #eg4 8,abide in me1 and ,i in you1 and ye shall bring forth much fruit40 ,he hath graciously appointed the derivation of that life to us1 to be conjoined with our right apprehensions1 and believing meditations of him1 making1 as it were1 faith the opening of his house1 to let in his fulness to us4 ,now1 besides this more mysterious and supernatural furniture and supply1 there is even something that is naturally consequent to it1 some enabling of the soul for holy obedience1 flows naturally from the love of ,christ4 ,and when ever a believer apprehends what he has done for him1 finds some rest and relaxation in him1 it cannot but beget some inward warmth of love to him who so loved us4 8,faith worketh by love10 says ,paul4 ,the way it goes to action is by affection4 ,it at once inflames that1 and then there is nothing more active and irresistible4 ,it hath a kind of indefatigable firmness in it1 it hath an unwearied strength to move in the yoke all the day long4 ,in a word1 nothing almost is impossible or too hard for it1 for it is of the nature of fire to break through all1 and over all impediments4 ,nothing is so easy but it becomes uneasy to a soul under fear1 and nothing so difficult but it becomes easy to a soul wherein perfect love has cast out fear4 ,for love makes a soul to move supernaturally in divine things1 as a natural or co-natural agent1 freely1 willingly1 and constantly4 ,if they be not suitable to our natures as corrupted1 and so1 grievous to love1 then1 as much as it possesses the heart1 it makes the heart co-natural to them1 and supplies the place of that natural instinct that carries other creatures to their own works and ends1 strongly and sweetly4 #a ,john v4 #c1 ,psal4 cxix4 #afe1 ,neh4 vii4 #aj1 ,col4 iii4 #ae4 ,now you may judge whether or not you can possibly expect so much advantage in any other method or way you take4 ,this ,i leave to your own consideration and experience4 ,and so ,i come to the next thing proposed1 secondly1 ,to consider what this yoke is1 and what is the nature of it4 ,and may ,i not upon this head justly enough distinguish a twofold yoke1 of doctrine and discipline1 that is1 the yoke of ,christ's commandments and laws1 which both1 in his love and wisdom1 he hath imposed upon us1 for the regulation of our lives8 ,and this we are to take on by an obedience cheerful1 willing1 and constant4 ,but there is another yoke mentioned in scripture1 namely1 the yoke of his chastisements and correcting1 such a one as ,ephraim 7,jer4 xxxi4 #ah7 was tried with1 and was long or he could learn to bear it4 ,it is good for a man to bear this yoke in his youth1 ,lam4 iii4 #bg4 ,now whether or not this be meant here1 ,i do not contend4 ,the first is the chief intent1 and it is not needful to exclude this altogether1 since it is not the smallest point of ,christianity to take up the one yoke by submission1 as well as to take up the other by obedience4 ,how ever it be1 obedience must be taken so largely1 as it cannot but comprehend the sweet compliance1 and submission of the will to ,god's will in all cross-dispensations1 which is no little probation of the loyal and obedient temper of the heart4 ,both yokes must be taken up1 for so ,christ speaks of his cross1 8,if any man will be my disciple1 he must take up his cross and follow me10 ,matt4 xvi4 #bd1 #be4 ,it must be lifted up upon our shoulders1 as it were1 willingly1 and cheerfully1 we actually concurring1 as it were1 to the bearing of it1 and the receiving it4 ,but there is this difference between the one yoke and the other1 the one cannot be imposed upon us1 neither can we bear it1 except we actively and with our own consent and delight take it up4 ,though ,god may impose laws upon us1 and give us righteous and faithful commandments1 which indeed lay a strait obligation and tie upon us under pain of disloyalty1 and rebellion1 to walk in them1 yet it never becomes our yoke1 and is never carried by us1 until there be a subsequent consent of the soul1 and a full condescension of the heart1 to embrace that yoke with delight4 ,till we yoke ourselves unto his commandments1 by loving and willing obedience1 we have not his yoke upon us4 8,thy people shall be made willing in the day of thy power40 ,it is not terrors and constraints1 but the bands of love will bind us to this yoke4 ,it must be bound upon us by the cords of love1 not of fear4 ,he is a true king1 not a tyrant1 he loves imperare volentibus1 8to rule every man with his own consent10 but a tyrant 8rules every man against his will10 nolentibus imperat4 ,but as to the other yoke of his discipline1 his cross1 whether it be for his sake1 or whether it be the general cross of our pilgrimage here1 and the vicissitudes and changes of this life1 it is not in our arbitrament to bear a cross1 or have a cross or not4 ,have it we must1 bear it we must1 whether we choose or refuse it4 ,there is no man can be exempted from some yoke of this kind4 ,no man can promise himself immunity from some cross or other1 if not in poverty1 yet in abundance1 if not in contempt and reproach yet in honour and greatness4 ,there is nothing of that kind that will not become weighty with itself alone1 though nothing be superadded to it4 ,so then1 since every man must have a yoke1 he hath only the advantage who takes it up1 and bears it patiently4 ,for if he thus sweetly comply and yield to ,god's will1 he will not so much bear his cross1 as his cross will bear him4 ,if thou take it up1 it will take thee up and carry thee4 ,if thou submit and stoop willingly to ,god's good pleasure1 thou wilt make it a more easy yoke1 and light burden4 ,ducunt volentem fata1 nolentem trahunt47#dde7 ,if thou be patient1 his dispensation will gently and sweetly lead thee to rest1 but an impatient soul is dragged and drawn after it against the hair1 and yet he must follow it4 ,there is this mighty disadvantage in our impatient unsubjection to ,god's will1 that it makes that a yoke which is no yoke1 no cross a cross1 an easy yoke hard1 and a light burden heavy1 and yet notwithstanding we must bear it4 ,a yoke1 a cross1 we cannot escape1 whithersoever we go1 whithersoever we turn ourselves1 because we carry ourselves about with us1 and our own crooked perverse apprehensions of things which trouble us more than the things themselves4 ,now consider the reasonableness of taking on the yoke of ,christ's obedience4 ,should we not with ,david1 offer ourselves willingly1 and present ourselves even before we are called8 8,lo ,i come1 to do thy will1 ,o ,god4 ,i delight in thy law1 it is in my inward part10 ,psal4 xl4 #h4 ,there is no yoke so reasonable1 if you consider it as imposed by ,christ our ,king and ,lawgiver4 ,hath he not redeemed us from the house of bondage1 from the vilest and basest slavery1 under the most cruel tyrants1 ,satan1 and death1 and hell8 ,heb4 ii4 #ae4 ,hath he not asserted and restored us into the true liberty of men1 and of the sons of ,god8 ,the ,son hath made us free1 7,john viii4 #cb7 when we were under the most grievous yoke of sin and wrath1 and the eternal curse of ,god4 ,he hath put his own neck under it and become a curse for us1 that he might redeem us from the curse of the law1 and so he hath carried away these iron chariots1 these yokes of brass and iron1 whereby ,satan kept us in subjection1 and now been established our careful ,king1 not only by the title of the justest and most beneficial conquest that ever was made1 but by ,god's solemn appointment upon the hill of ,zion1 ,psal4 ii4 #f4 ,and being exalted a ,prince to give us salvation1 were it not most strange if his kingdom should want laws1 which are the life and soul of republics and monarchies8 ,ought not we to submit to them gladly1 and obey them cheerfully8 ,should not we absolutely resign ourselves to his will1 and esteem his commandments concerning all things to be right8 ,what command should be grievous to that soul1 which is delivered from the curse of all the commandments1 and is assured never to enter into condemnation8 ,if there were no more to say1 were it not monstrous ingratitude to withdraw ourselves from subjection to him1 or yield obedience to any other strange lords1 as our lusts are8 ,would it not be an unexemplified unthankfulness to requite rebellion to him1 for so much unparalleled affection8 ,since we are not our own1 but bought with a price1 we are not sui juris17#ddf7 to dispose of ourselves4 ,all reason should say1 that he who payed so dear for us should have the use of us4 ,and that is nothing but glory he seeks from us1 that we offer and consecrate soul and body to him1 to come under his yoke4 ,as for the gain1 it redounds all to ourselves1 and that as the greater gain too4 ,now a word to the last thing proposed1 for ,i can only hint at it4 ,the most excellent and ready way of bearing this yoke1 is to learn of him1 to present him as our pattern1 and to yield ourselves to him1 as his disciples and scholars1 not only to learn his doctrine1 but to imitate his example and practice1 8to walk even as he walked40 ,and herein is great moment7#ddg7 of persuasion1 ,christ puts nothing upon you1 but what he did take upon himself4 ,there is so much more reason for you to take it up1 that it is his own personal yoke1 which he himself carried1 for he delighted to do the ,father's will4 ,it was his meat and drink to work in that yoke4 ,now there are two things especially wherein he propones himself the exemplar or pattern of our imitation1 viz41 his humility and meekness of spirit4 ,he was 8meek and lowly in heart40 ,and these graces have the greatest suitableness to capacitate and dispose every man for taking1 and keeping the yoke of ,christ4 ,humility and lowliness bows his back to take on the least of his commands4 ,this makes him stoop low1 and makes his shoulders fit for it1 and then meekness arms him against all difficulties and impediments that may occur in it4 ,sermon ,,viii4 ,matt4 xi4 #bi4--8,take my yoke upon you10 c4 ,christianity consists in a blessed exchange of yokes between ,christ and a pious soul4 ,he takes our uneasy yoke1 and gives his easy yoke4 ,the soul puts upon him that unsupportable yoke of transgressions1 and takes from him the portable yoke of his commandments4 ,our burden was heavy1 too heavy for angels1 and much more for men4 ,it would crush under it all the strength of the creatures1 for who could endure the wrath of the ,almighty8 ,or1 8what could a man give in exchange for his soul08 ,nay1 that debt would drown the whole creation1 if they were surety for it4 ,notwithstanding1 ,christ hath taken that burden upon him1 being able to bear it1 having almighty shoulders1 and everlasting arms for it4 ,and yet you find how heavy it was for him1 when it pressed out that groan from him1 8,now is my soul sore amazed1 very heavy1 and exceeding sorrowful even unto death1 and what shall ,i say80 ,that which carried it away from us1 hath buried it in his grave1 whither it pressed him down4 ,it gets him very low under it1 but he hath got above it and is risen again1 and whereas in vain there was a stone put above him1 and sealed1 he hath rolled a stone above that yoke and burden1 that it cannot be able to weigh down any believing soul to hell2 for that weight which depressed his spotless soul1 would have depressed the sons of men to eternal darkness4 ,now for his burden1 we observe that it is of another nature1 to speak properly1 than other burdens4 ,it is not a heavy yoke or burden1 but a state of liberty1 an ornament1 a privilege4 ,it is a chain of gold about a saint's neck1 to bind ,christ's laws about them1 every link of that chain is more precious than rubies or diamonds4 ,if there be any burden in it1 it is the burden of honour1 the burden of privilege1 and incomparable dignity1 honos not onus or onus honoris47#ddh7 ,this is that which he puts upon us1 or rather that which a believer receives from him4 ,now ,i will not have you so to take it1 as if ,christ did not propose the terms thus1 8,if you will be willing to take on the yoke of my laws1 ,i will take on the yoke of your sins and curses40 ,nay1 it is not such an exchange as is thus mutually dependent2 for it hath pleased the ,father without consulting us1 and the ,son without our knowledge or consent1 to conclude what to do with the heavy and unsupportable burden of sinners4 ,the ,father 8laid upon him the iniquities of us all1 and he0 of his own accord 8hath borne our griefs1 and carried our sorrows10 7,isa4 lii4 #d-f7 and that burden did bruise him2 yea1 8it pleased the ,lord to bruise him10 and it pleased himself to be bruised4 ,o strange and unparalleled love1 that could digest so hard things1 and make so grievous things pleasant6 ,now ,i say1 he having thus taken on our burden already1 calls upon us afterward1 and sends forth proclamations1 and affectionate invitations1 8,come unto me1 all ye poor sinners1 that are burdened with sin1 and wearied with that burden2 you who have tired yourselves in these byways1 and laboured elsewhere in vain1 to seek rest and peace3 you have toiled all night and caught nothing1 come hither1 cast your net upon this side of the ship1 and you shall find what you seek4 ,i have undertaken your yoke and burden1 why then do you laden yourselves any more with the apprehension of it8 ,the real and true burden of wrath ,i have already carried away1 why then do ye weary yourselves with the imagination of it8 ,only come to me1 and see what ,i have done1 and you shall find rest and peace40 ,now this being proponed absolutely unto sinners1 and they being invited to consent to that which ,christ has done in their name1 in the next place he comes to impose his easy yoke upon us1 not at all for any recompence of what he hath done1 but rather for some testimony of gratitude and thankfulness on our part1 and for the manifestation of grace and love on his part4 ,i do indeed conceive1 that the imposition of the yoke of ,christ's laws upon believers1 is as much for the declaration of his own love and goodness1 as the testification of our thankfulness4 ,if you consider the liberty1 the beauty1 and the equity of this yoke1 it will rather be construed to proceed from the greatest love and favour1 than to tend any way to recompence his love4 ,herein is perfect liberty1 ,psal4 cxix4 #cb1 #de4 ,it is an enlargement of heart1 from the base restraint and abominable servitude of the vilest lusts1 that tyrannize over us1 and keep our affections in bondage4 ,o how narrow bounds is the liberty of the spirits of men confined unto1 that they serve their own lusts6 ,sin itself and the lusts of the flesh1 are a grievous yoke1 which the putting on of this yoke looses them from3 and when the heart is thus enlarged with love and delight in ,christ1 then the feet unfettered1 may walk at liberty1 and run in the way of ,god's commandments4 8,i will walk at liberty10 when ,i have a respect to thy ways1 ,psal4 cxix4 #de4 ,o how spacious and broad is that way in reality1 which to our first apprehension and the common construction is strait and narrow6 ,the truth is1 there is no straitness1 no bondage1 no scantiness1 but in sin4 ,that is the most abominable vassalage1 and the greatest thraldom of the immortal spirit2 to be so basely dragged by the flesh downward1 to the vilest drudgery1 and to be so pinched and hampered7#ddi7 within the narrowness of created and perishing things4 ,to speak properly1 there is no slavery but this of the spirit2 for it is not so contrary to the nature and state of the body1 7which by its first institution was made a servant17 to be under the dominion of men1 and further we cannot reach4 ,yea1 it is possible for a man1 while his body is imprisoned1 to be yet at greater freedom than those who imprisoned him4 ,as his mind is1 so he is4 ,but to be a servant of sin and unrighteousness1 must totally degrade the soul of man4 ,it quite defaces that primitive glory1 and destroys that native liberty1 in which he was created4 ,therefore to have this sin taken off us1 and the yoke of ,christ's obedience put on us1 to be made free from sin1 and become the servants of righteousness1 that is the soul's true liberty1 which sets it forth at large to expatiate in the exceeding broad commandments1 and in the infinite goodness of ,god1 where there is infinite room for the soul4 ,when1 then1 ,i consider how beautiful this is for a reasonable spirit1 to be under the law of him that hath made it and redeemed it1 ,i cannot but think that ,christ doth rather beautify and bless1 than burden4 ,the beauty of the world consists in that sweet order1 and harmonious subordination of all things1 to that law ,god hath imposed upon them1 or engraves upon their natures4 ,if we should suppose but one of the parts of the world to swerve from the primitive institution1 what a miserable distraction would ensue8 ,how deformed would this beautiful and adorned fabric become8 ,how much more is it the beauty1 grace1 and comeliness of an intelligent being1 to be under the law of him that gave him a being1 and to have that written in his heart1--to be in a manner transformed by the shining glory of these laws1 to be a living law8 ,what is it1 ,i pray you1 deforms these fallen angels1 and makes them devils8 ,why do we paint a good angel in a beautiful and comely image1 while the devils are commonly represented in the most horrid1 ugly1 and monstrous shape and visage8 ,is it not this that makes the difference1 that the one is fallen from a blessed subordination to the will of ,god1 and the other keeps that station8 ,but both are equal in nature1 and were alike in the beginning4 ,add unto this1 the equity of ,christ's yoke4 ,there is nothing either so reasonable in itself1 or yet so suitable to ourselves4 ,for what is it that he puts upon us8 ,truly no new commandment2 it is but the old command renewed4 ,it is no new law1 though he hath conquered us1 and hath the right of absolute dominion over us2 yet he hath not changed our fundamental laws4 ,he changes only the present tyrannical yoke of sin3 but he restores us1 as it were1 to our fundamental liberty we formerly enjoyed1 and that sin forced us from1 when it conquered us4 ,christ's yoke is not a new imposition4 ,it is but the ancient yoke that was bound upon man's nature by ,god the ,creator4 ,the ,redeemer doth not invent or contrive one of his own2 he only looses off the yoke of iniquity1 and binds on that sweet yoke of obedience and love to ,god4 ,he publishes the same laws1 many of which are already written in some obscure characters upon our own minds2 and he again writes them down all over in our hearts4 ,there is nothing superadded by ,jesus ,christ1 but a chain of love to bind this yoke about our necks1 and a chain of grace and truth to keep his laws4 ,and truly these make the yoke easy1 and take away the nature of a burden from it4 ,o what mighty and strong persuasions6 ,o what constraining motives of love and grace doth the gospel furnish1 and the rarest cords to bind on ,christ's yoke upon a reasonable soul1--cords of the most unparalleled love6 ,i shall only add unto all this1 that as herein ,christ hath expressed or completes the expression of his love upon his part2 so upon our part it becomes us to take on his yoke1 in testimony of our thankfulness4 ,we owe our very selves unto him4 ,what can be more said8 ,we owe ourselves once and again2 for we are twice his workmanship1 first created by him1 and then renewed or created again unto good works4 ,we are bought with a price1 we are not our own4 ,can there be any obligation imagined beyond this8 ,let us therefore consecrate ourselves to his glory4 ,let all who believe the gospel dedicate themselves to its obedience1 not so much for salvation to themselves1 as their obligation to their ,saviour4 ,we are not called so much to holiness and virtue that we may be saved1 as1 because we are saved1 to be blameless before ,god in love4 ,o how gracious and honourable a disposition of this kind would it be1 to serve him more out of gratitude for what he hath done1 than merely for the reward that he will give6 ,sermon ,,ix4 ,rom4 xv4 #ac4--8,now the ,god of hope fill you with all joy and peace in believing10 c4 ,it is usual for the ,lord in his word to turn his precepts unto promises1 which shows us1 that the commandments of ,god do not so much import an ability in us1 or suppose strength to fulfil them1 as declare that obligation which lies upon us1 and his purpose and intention to accomplish in some1 what he requires of all3 and therefore we should accordingly convert all his precepts unto prayers1 seeing he hath made them promises4 ,this gives us ground1 as it were1 to retort his commands by way of requests and supplications4 ,the scripture here gives us a precedent1 and often elsewhere hath made his command a promise4 ,it is then in the next disposition1 and nearest capacity1 to be turned into the form of a supplication4 ,the joy promised in the preceding verse is elsewhere commanded2 and this immediately disposes the sinner to receive a new form of prayer1 from a believing heart1 and that not only for himself1 but for others4 ,you see how frequently such holy and hearty wishes are interjected in his writings4 ,and indeed such ejaculations of the soul's desires1 whether kept within1 or vented1 will often interrupt the thoughts and discourses of believers1 but yet they break no sentence1 they mar no sense1 no more than the interposition of a parenthesis4 ,such desires will follow by a kind of natural resultance upon the lively apprehension of any divine excellent thing1 and secret complacency in it1 and a stirring of the heart to be possessed with it1 will almost prevent deliberation4 ,such an attractive power the excellency of any object hath in the heart1 that it draws it and engages it almost before any consultation be called about it4 ,now there is something of this in these objects which we are naturally delighted with4 ,all at least that they want the apprehension supplies1 and this draws the heart forcibly after them1 as it were1 with out previous advisement4 ,yet because of the limitation1 emptiness1 and scarcity of these things1 commonly the desires of men are contracted much within themselves1 and run towards a monopoly of those things4 ,they are so poor and narrow1 that they cannot be enjoyed of more1 without division1 and the dividing them cannot be without diminution of each man's contentment1 and therefore men's wishes ordinarily are stinted within their own satisfaction and possession1 and cannot without some restraint of reason extend further to other men4 ,but this is the vast difference between spiritual things and bodily1 eternal things and temporal1 that there is no man possessed of spiritual good1 but he desires a community4 ,it is as natural upon the apprehension of them to enlarge the soul's wishes to other men1 because there is such excellency1 abundance1 and solidity discovered in them1 as that all may be full1 and none envy or prejudge another4 ,they are like the light that can communicate itself to all1 and that without diminution of its splendour4 ,all may see it without prejudice one to another4 ,they are such an ocean that every one may fill their vessel1 and yet nothing less for them that come after4 ,and therefore the soul that wishes largely for itself1 will not find that inward discontent at the great abundance of another1 which is the inseparable shadow of earthly and temporal advantages4 ,it is cross to men's interest1 that love gain or preferment1 or any such thing1 that others grow rich1 or are advanced high in the world1 for it intercepts what they desire4 ,but it is not at all the interest of a godly soul that others be worse than himself1 but rather the salvation and happiness of all men is that interest which alone he espouses4 ,now for this1 my beloved1 before we proceed further1 you may find how the pulse of your souls beats1 and what your temper is1 by considering what is the ordinary unrestrained and habitual wishes of your hearts4 ,certainly as men are inclined so they affect1 and so they desire1 and these unpremeditated desires that are commonly stirred up in the hearts of men1 argue much the inward temper and inclination of the heart1 and give the best account of it4 ,i think if men would reflect upon themselves1 they will find that earthly things are vain1 while they put on another beauty1 and have a more magnificent representation in their minds1 and so draw after them the choicest of their affections1 that they cannot spare much real affection for spiritual things1 which are apprehended more slightly and darkly1 and make the lighter and more superficial impression4 ,but certainly this will be the most natural beating of a holy heart and the ordinary breathing of it1 to desire much of this spiritual treasure for themselves and others4 ,you know what the thoughts and discourses of merchants turn most upon4 ,it is to have good winds1 fair weather1 good markets1 and all things that may facilitate gain1 and husbandmen wish for good seasons1 timely showers1 and dry harvests1 that there may be plenty4 ,and generally what men's hearts are set upon1 that they go abroad fervently and incessantly in longing desires after4 ,now truly this is the ,christian's inward motion1 and this is his salutation1 wherewith he congratulateth others4 8,the ,god of hope fill you with all peace and joy in believing40 ,his gain lies in another airth47#dej7 ,his plenty is expected from another field1 and that is from above1 from the ,god of hope1 the sweetest name 7if all the rest be answerable7 to be dealt withal1 either for gain or plenty1 for it is hope that makes labour sweet1 and if it answer expectation then all is well4 ,therefore1 in the sowing the seed of prayers and supplications1 with tears1 for this harvest of joy1 and in trafficking for this treasure of peace1 it is good that we have to do with the ,god of hope1 who cannot make us ashamed2 for he that soweth must sow in hope1 #a ,cor4 ix4 #aj4 ,and therefore1 though we sow in tears1 yet let us mingle hope therewith1 and the harvest shall be joy1 and the plenty1 affluence of peace in the ,holy ,ghost4 ,now if we believed this1 would not our sorrows be deep1 and our labours sweet8 ,in the words you have read1 there is the highest wish of a holy heart for himself and them he loves best2 that one desire1 if he had no occasion ever to present himself to ,god1 but once1 that he would certainly fall upon1 or some such like1 to be filled after this manner with all peace and joy in believing4 ,these are the fruits of the ,spirit he desires to be filled with1 and feed upon1--peace as an ordinary meal1 and joy as an extraordinary desert1 or as a powerful cordial2 and to supply what here is wanting at present1 the hope of what is to come1 and that in abundance4 ,this is even an entertainment that a believer would desire for himself1 and these who have his best wishes1 while he is in this world4 ,he would despise the delicacies of kings1 and refuse their dainties1 if he might sit at this table that is spread on the mountain of ,god's church1 a full feast which fills the soul with peace1 joy1 and hope1 as much as now it is capable of4 ,now these precious fruits you see in the words show the root that brings them forth1 and the branch that immediately bears them4 ,the root is the ,god of hope1 and the power of the ,holy ,ghost4 ,and a soul being ingrafted as a living branch by faith into ,christ1 receives virtue to bring forth such pleasant fruits1 so that they grow immediately upon the branch of believing1 but the sap and virtue of both come from the ,holy ,ghost1 and the ,god of hope4 ,or to take it up in another like notion4 ,this is the river which gladdeneth the city of ,god with its streams1 that waters the garden of the ,lord with its threefold stream4 ,for you see it is parted in three heads1 and every one of them is derived from another4 ,the first in the order of nature is peace1--a sweet1 calm1 and refreshing river1 which sometimes overflows like the river ,nilus1 and then it runs in a stream of joy1 which is the high spring tide but ordinarily it sends forth the comfortable stream of hope1 and that in abundance4 ,now this threefold river hath its original high1 as high as the ,god of hope1 and the power of the ,holy ,ghost1 but the channel of it is situated low1 and it is believing in ,christ4 ,to begin then with the first of these4 ,truly there is nothing can be spoken that sounds more sweetly in the ears of men than peace and joy4 ,they need nothing to commend them1 for they have a sufficient testimonial1 and letters of recommendation written upon the affections of all men4 ,for what is it that all men labour and seek after but this8 ,it is not any outward earthly thing that is desired for itself1 but rather for the peace and contentment the mind expects in it4 ,and therefore1 this must be of itself the proper object or good of the soul1 which1 if it can be had immediately1 without that long and endless compass about the creatures1 certainly a man cannot but think himself happy1 and will have no missing of other things1 as if a man could live healthfully and joyfully without meat1 and without all appetite for it1 no doubt but he would think himself the happiest man in the world1 and would think it no pain to him to want the dainties of princes1 but rather that he were delivered from the wearisome necessity others laboured under4 ,just so is it here1 there is nothing would persuade a man to travel1 and toil all his lifetime1 about the creatures1 and not to suffer his soul to take rest1 if he did believe to find that immediately without travel1 which he endures so much travel for4 ,and therefore the believing ,christian is only a wise man1 who is instructed where the things themselves1 true peace and joy1 do lie1 and so seeks to be filled with the things themselves1 for which only men seek other things1 and not as other men who catch at the shadows1 that they may at length find the substance itself1 for this were far about1 and labour in vain4 ,peace is so sweet and comprehensive a word1 that the ,jews made their usual compellation1 8,peace be unto you107#dea7 importing all felicity1 and the affluence of all good4 ,and indeed our ,saviour found no fitter word to express his matchless good-will to the well-being of his disciples nor this 7,luke xxiv4 #cf471 when he saluted them after his resurrection1 8,peace be unto you10 which is as much as if he had wished absolute satisfaction1 all contentment and happiness that themselves would desire4 ,now this peace hath a relation to ,god1 to ourselves1 and our brethren4 ,i will exclude none of them from the present wish2 for even brotherly concord and peace suits well with the main subject of this chapter1 which is the bearing of our neighbours' infirmities1 and not pleasing ourselves1 and such like mutual duties of charity4 ,but certainly the other two relations are most intrinsic to happiness1 because there is nothing nearer to us than the blessed ,god2 and next to him1 there is nothing comes so near us as ourselves4 ,the foundation of all our misery1 is that enmity between man and ,god1 which is as if heaven and earth should fall out into an irreconcilable discord1 and upon that should follow the suspension of the light of the stars1 and the withdrawing of the influences of heaven1 and the withholding the refreshment of the early and latter rain4 ,if such dissension fell between them1 that the heavens should be as brass to the earth1 and would refuse the clouds when they cry for rain1 or the herbs and minerals when they crave the influences from above1 what a desolate and irksome dwelling-place would the earth be8 ,what a dreary habitation would we find it8 ,even so it is between ,god and men4 ,all our being1 all our well-being1 hangs upon the good aspect of his countenance4 ,in his favour is all our life and happiness2 yet since the first rebellion1 every man is set contrary to ,god1 and in his affections and actions denounces war against heaven1 whence hath flowed the sad and woful suspension of all these blessings1 and comfortable influences1 which only beautify and bless the soul of man4 ,and now there is nothing to be seen but the terrible countenance of an angry ,god1 the revengeful sword of justice shaken in the word2 all above us as if the sun were turned into blackness1 and the moon into blood1 and behold trouble and darkness1 and dimness of anguish4 ,now whenever a soul begins to apprehend his enmity and division in sad earnest1 there follows an intestine war in the conscience4 ,the terrors of ,god raise up a terrible party within a man's self1 and that is the bitter remembrance of his sins4 ,these are mustered and set in order in battle-array against a man1 and every one of these1 as they are thought upon1 strike a dart into his heart4 ,they shoot an arrow dipped in the wrath of ,god1 the poison whereof drinketh up his spirit1 ,job vi4 #d4 ,though the most part of souls have now a dead calm1 and are asleep like ,saul in the field in the midst of his enemies1 or as ,jonas in the ship in the midst of the tempest1 yet when they awake out of that deep stupidity1 ,god will write bitter things against them1 and make them to possess their iniquities2 and they shall find that he hath numbered their steps1 and watched over their sin1 and sealed it as in a bag1 to be kept in record4 ,then he will renew his witnesses against them1 and put their feet in the stocks1 and they shall then apprehend that changes and war are against them1 and that they are set as a mark against ,god1 and so they will be a burden to themselves1 ,job vii4 #bj4 ,what a storm will it raise in the soul6 ,now to lay this tempest1 and calm this wind1 is the business of the gospel1 because it reveals these glad tidings of peace and reconciliation with ,god1 which can only be the ground of a perfect calm in the conscience4 ,herein is the atonement and propitiation set forth1 that which by its fragrant and sweet smell hath pacified heaven1 and appeased justice2 and this only is able to pacify the troubled soul1 and lay the tumultuous waves of the conscience1 ,eph4 ii4 #ac-bj2 ,col4 i4 #ai-bb4 ,this gives the answer of a good conscience1 which is like the sweet and gentle breathing of a calm day after a tempest1 #a ,pet4 iii4 #ba4 ,now it is not so much ,god reconcileable to sinners1 as ,god in ,christ reconciling sinners to himself1 #b ,cor4 v4 #ai4 ,though some men be always suspicious of ,god1 yet they have more reason to suspect their own willingness4 ,for what is all the gospel but a declaration of his love1 and laying down the enmity1 or rather1 that he had never hostile affections to his elect1 and so was all this while providing a ransom for himself1 and bringing about the way to kill the enmity8 ,and having done that by the blood of ,christ1 he will follow us with entreaties of reconcilement1 and requests to lay down our hostile affections1 and the weapons of our warfare2 and for him we have no more ado but to believe his love1 while we were yet enemies4 ,this1 ,i say1 carried into the heart with power1 gives that sweet calm and pleasant rest to the soul1 after all its tossings4 ,this commands the winds and waves of the conscience1 and they obey it4 ,it is true that many find no trouble within1 and some1 upon terrible apprehensions of sin and wrath1 find ease for the time in some other thing1 as a diversion to some other object1 and turning aside with ,cain to build cities1 to worldly pleasures1 or employments1 or company1 that the noise of them may put the clamours of their conscience to silence4 ,some parleys and cessations men have1 some treaties of this kind for peace with ,god2 but alas6 the most part make no entire and full peace4 ,they are always upon making the bargain1 and cannot close it1 because of their engagements to sin1 and their own corrupt lusts4 ,and therefore many do nothing else than what men do in war1 to seek some advantage1 or to gain time by their delays3 but ,o the latter end will be sad1 when he shall arm you against yourselves6 ,were it not better1 now while it is to-day1 not to harden your hearts8 ,now1 joy is the effect of peace1 and it is the very overflowing of it in the soul1 upon the lively apprehension of the love of ,god1 and the inestimable benefit of the forgiveness of sins4 ,it is peace in a large measure1 pressed down1 and running over1 breaking without the ordinary channel1 and dilating itself to the affecting and refreshing of all that is in man3 8,my heart and my flesh shall rejoice40 ,this is the very exuberance and high sailing-tide of the sea of peace that is in a believer's heart4 ,it swells sometimes upon the full aspect of ,god's countenance beyond the ordinary bounds1 and cannot be kept within in gloriation and boasting in ,god4 ,when a soul is so illustrated with the ,holy ,ghost1 as to make a kind of presence and possession of what is hoped for1 that makes the soul to enlarge itself in joy4 ,this makes the inward jubilation1 the heart as it were to leap for joy4 ,now1 truly this is not the ordinary entertainment of a ,christian4 ,it is neither so universal nor constant as peace4 ,these fruits so matured and ripe1 like the grapes of ,canaan1 are not set down always upon the table of every ,christian1 nor yet at all to some4 ,it is enough that he keep the soul in that healthful temper1 that it is neither quite cast down or discouraged through difficulties and infirmities4 ,it is sufficient if ,god speak peace to the soul1 though it be not acquainted with these raptures of ,christianity4 ,this hath so much sense in it1 that it is not meet to be made ordinary food1 lest we should mistake our pilgrimage for heaven1 and fall upon the building of tabernacles in this mount4 ,for certainly the soul would conclude it good to be here1 and could not so earnestly long for the city and country of heaven1 if they had any more but some tastes of that joy to sharpen their desires after the full measure of it4 ,it is a fixed and unchangeable statute of heaven1 that we should here live by faith1 and not by sense4 ,and indeed1 the following of ,god fully1 in the ways of obedience1 upon the dim apprehensions of faith1 is more praiseworthy1 and hath more of the true nature of obedience in it1 than when present sweetness hath such a predominant influence4 ,besides1 our vessel here is weak and crazy1 and most unfit for such strong liquor as the joys of the ,holy ,ghost4 ,some liquors have such a strong spirit in them that they will burst an ordinary bottle2 and as our ,saviour says1 8,no man puts new wine in old bottles1 for they will burst10 ,matt4 ix4 #ag4 ,truly the joy of heaven is too strong for our old ruinous and earthly vessels to bear1 till the body 8put on incorruption10 and be fashioned like unto ,christ's own glorious body2 for it cannot be capable of all the fulness of this joy4 ,and yet there is a kind of all fulness of peace and joy in this life1 8fill you with all joy and peace40 ,indeed the fulness of this life is emptiness to the next4 ,but yet there is a fulness in regard of the abundance of the world4 ,their joys and pleasures1 their peace and contentation in the things of this life1 are but like 8the crackling of thorns under a pot10 that makes a great noise1 but vanishes quickly in a filthy security1 ,eccles4 vii4 #f4 ,it is such1 that like the loudest laughter of fools1 there is sorrow at the heart1 and in the end of it is heaviness1 ,prov4 xiv4 #ac4 ,it is but at the best a superfice1 an external garb drawn over the countenance1 no cordial nor solid thing4 ,it is not heart joy1 but a picture and shadow of the gladness of the heart in the outward countenance2 and whatever it be1 sorrow1 grief1 and heaviness follow at its heels1 by a fatal inevitable necessity4 ,so that there is this difference between the joys and pleasures of the world1 and dreams in the night2 for the present there is more solidity1 but the end is hugely different4 ,when men awake out of a dream1 they are not troubled with it1 that their imaginary pleasure was not true4 ,but the undivided companion of all earthly joys and contentment is grief and vexation4 ,i wonder if any man would love that pleasure or contentment if he were assured to have an equal measure of torment after it1 suppose the pain of the stone1 or such like4 ,but when this misery is eternal1 ,o what madness and folly is it to plunge into it6 8,i said of laughter1 ,it is madness1 and of mirth1 ,what doth it80 ,but the ,christian's peace and joy is of another nature4 ,yet as no man knoweth the 8hidden manna10 the 8new name10 and the 8white stone10 but he that hath it1 7,rev4 ii4 #ag7 so no man can apprehend what these are1 till he taste them and find them4 ,what apprehension1 think ye1 can a beast form of his own nature8 ,or what can a man conceive of the angelical nature8 ,truly this is without our sphere and that without theirs4 ,now certainly the wisest and most learned men cannot form any lively notion of the life of a ,christian1 till he find it4 ,it is without his sphere and comprehension1 therefore it is called 8the peace of ,god which passes all understanding10 7,phil4 iv4 #g71 a 8joy unspeakable and full of glory10 #a ,pet4 i4 #h4 ,suppose men had never seen any other light but the stars of the firmament1 or the light of a candle1 they could not conceive any thing more glorious than the firmament in a clear night4 ,yet we that have seen the sun and moon1 know that these lights are but darkness unto them4 ,or1 to use that comparison that the ,lord made once effectual to convert a nobleman1 if a man did see some men and women dancing afar off1 and heard not their music1 he would judge them mad1 or at least foolish1 but coming near hand1 and hearing their instruments1 and perceiving their order1 he changes his mind4 ,even so1 whatever is spoken of the joy of the ,spirit1 or the peace of conscience1 and whatsoever is seen by the world of abstaining from the pleasures of the world1 the natural mind cannot but judge it foolishness1 or melancholy1 because they do not hear that pleasant and sweet harmony1 and concert of the word and ,spirit1 in the souls of ,god's children4 ,else if they heard the sweet ,psalmist of ,israel piping1 they could not but find an inward stirring and impulse m themselves to dance too4 ,now the third stream is hope1 8that ye may abound in hope10 because this is not the time nor place of possession4 ,our peace and joy here is often interrupted1 and very frequently weakened4 ,it is not so full a table as the ,christian's desire requires4 ,our present enjoyments are not able to mitigate the very pain of a ,christian's appetite1 or to supply his emptiness4 ,therefore there must be an accession of hope to complete the feast and to pacify the eagerness of the soul's desire1 till the fulness of joy and peace come2 and if he have spare diet otherwise1 yet he hath allowance of abundance of hope1 to take as much of that as he can hold1 and that is both refreshing and strengthening4 ,truly there is nothing men have1 or enjoy1 that can please1 without the addition of hope unto it4 ,all men's eyes are forward to futurity1 and often men prejudice themselves of their present enjoyments1 by the gaping expectation of1 and looking after things to come4 ,but the ,christian's hope being a very sure anchor cast within the vail1 upon the sure ground of heaven1 it keeps the soul firm and steadfast1 though he be not unmoved1 yet from tossing or floating2 though it may fluctuate a little1 yet his hope regulates and restrains it4 ,and it being an helmet1 it is a strong preservative against the power and force of temptations4 ,it is that which guards the main part of a ,christian1 and keeps resolutions after ,god untouched and unmaimed4 ,now1 my beloved1 would you know the fountain and original of these sweet and pleasant streams8 ,it is the ,god of hope1 and the power of the ,holy ,ghost4 ,there is no doubt of power in ,god1 to make us happy and give us peace4 ,but power seems most opposite to peace1 especially with enemies and it seems whatsoever he can do1 yet that his justice will restrain his power from helping us4 ,but there is no doubt but the ,god of power1 as well as hope1 both can and will do it4 ,he hath this style from his promises and gracious workings1 because he hath given us ground of hope in himself4 ,he is the chief object of hope1 and the chief cause of hope in us too4 ,therefore we would look up to this fountain1 for here all is to be found4 ,but ,i haste to speak a word of the third thing proposed1 viz43 ,the channel that these streams run into4 ,it is believing1 not doing4 ,indeed this stream once ran in this channel4 ,but since paradise was defaced1 and the rivers that watered it turned another way1 this hath done so too4 ,it is true1 that righteousness and holy walking is a notable mean to preserve this pure1 and unmixed1 and constant4 ,for indeed the peace of our ,god will never lodge well with sin1 the enemy of ,god1 nor can that joy1 which is so pure a fountain1 run in abundance in an impure heart4 ,it will not mix with carnal pleasures and toys4 ,but yet the only ground of true peace and joy is found out by believing in another4 ,whatsoever ye do else to find them1 dispute and debate never so long about them1 toil all night and all day in your examinations of yourselves1 yet you shall not catch this peace1--this solid peace1 and this surpassing joy1 but by quite overlooking yourselves and fixing your hearts upon another object1 that is1 ,jesus ,christ4 8,peace and joy in believing10 and what is that believing8 ,mistake it not4 ,it is not particular application at first4 ,i delight rather to take it in another notion1 for the cordial absent and consent of the soul to the promises of the gospel4 ,i say but one word more1 viz43 meditation and deep consideration of these truths is certainly believing1 and believing brings peace1 and peace brings joy4 ,sermon ,x4 ,matth4 xi4 #af4--8;,but whereunto shall ,i liken this generation80 ,when our ,lord ,jesus1 who had the tongue of the learned1 and spoke as never man spake1 did now and then find a difficulty to express the matter herein contained4 8,what shall we do80 ,the matter indeed is of great importance1 a soul matter1 and therefore of great moment1 a mystery1 and therefore not easily expressed4 ,no doubt he knows how to paint out this to the life1 that we might rather behold it with our eyes1 than hear it with our ears1 yet he uses this manner of expression1 to stamp our hearts with a deep apprehension of the weight of the matter1 and the depth of it4 ,it concerns us all1 as much as we can1 to consider and attend unto it4 ,two things are contained here4 ,the entertainment ,christ gets in the world1 of the most part1 and1 the entertainment he gets from a few children1 of whom he is justified4 ,i say1 it concerns you greatly to observe this1--for ,christ observed it very narrowly1--what success both his forerunner and himself had4 ,christ begins here to expostulate with the multitudes1 and with the scribes and ,pharisees about it4 ,but ere all be done he will complain to the ,father4 ,he now complains unto you1 that he gets not ready acceptance amongst you1 if it be possible that you may repent of the great injury done to the ,son of ,god1 no not so much to ,christ1 as your own souls1 for 8all who hate me love death1 and he that sinneth against me wrongeth his own soul10 ,prov4 viii4 #cf4 ,wo unto your souls1 for you have not hurt ,christ1 by so much despising him4 ,ye have not prejudiced the gospel1 but ye have rewarded evil to yourselves1 ,isa4 iii4 #i4 ,i say1 ,christ now complains of you to yourselves1 if so be you will bethink yourselves in earnest1 and return to yourselves1 but if ye will not1 he will at length complain to the ,father4 ,when he renders up the kingdom1 and gives an account of his administration unto ,god1 he will report what entertainment ye gave his word4 ,for he will say1 8,i have laboured in vain1 and spent my strength for nought with such a man4 ,all threatenings1 all entreaties would not prevail with him to forsake his drunkenness1 his swearing1 his covetousness1 his oppressions10 c4 ,you know ,christ's last long prayer1 ,john xvii4 ,he gives an account in it what acceptance he had among men1 when he is finishing his ministry4 ,these are the men he now speaks unto in the text1 8,whereunto shall ,i liken this generation80 ,thus he speaks of them to his ,father4 8,o righteous ,father1 the world hath not known thee1 but ,i have known thee40 ,well then1 this is not so light a matter as ye apprehend4 ,ye come to hear daily1 but know ye not that ye shall give an account of your hearing8 ,know ye not that there is one who observes and marks all the impressions which the word makes on your consciences8 ,he knows all the blows of the sword of the word1 that returns making no impression on your consciences4 ,christ says to the multitudes here1 8,and what went ye out for to see80 ,i pray you what went ye out to see1 seeing ye have not believed his report8 ,why went ye out unto the wilderness8 ,know ye who spake1 or in whose authority8 ,may we not speak in these terms unto you1 when we consider the little fruit of the gospel8 ,what do you come to see1 and what do ye come to hear every ,sabbath1 and other solemn days8 ,i pray you ask at your own hearts1 what your purpose is4 ,wherefore do ye come together so often8 ,men are rational in their business4 ,they do nothing but for some purpose4 ,they labour1 and plough1 and sow1 in order to reap4 ,they buy and sell to get gain4 ,they have many projects and designs they still seek to accomplish4 ,and shall we be only in matters of salvation and damnation so irrational8 ,shall we in the greatest thing of the greatest moment1 because of eternal concernment be as perishing brutish beasts1 that know not what we aim at8 ,christ will in the end ask you1 what went ye out of your own houses so often to hear8 ,what went you out to see8 ,i pray you what will ye answer8 ,if ye say1 we went to hear the word of the ,lord1 then he shall answer you1 and why did not ye obey it8 ,then why did ye not hear it as my word1 and regard it more8 ,if ye shall say1 we went to hear a man speak some good words unto us for an hour or two1 then is ,christ also engaged against you1 because he sent him1 and ye despise him1 for he says1 8,he that despises me1 despises him that sent me10 so ye shall be catched both the ways4 ,if ye think this to be ,god's word1 ,i wonder why ye do not receive it1 with the stamp of his authority in your hearts4 ,why do ye not bow your hearts to it1 for it shall endure for ever1 and judge you8 ,why do you sit7#deb7 so many fair offers1 so many sad warnings8 ,are not the drunkards warned every day by this word1 that the curse of the ,lord shall come upon them8 ,is not every one of you1 according to your several stations and circumstances1 warned to forsake your wicked ways1 and your evil thoughts1 to flee from the wrath to come1 before the decree of the ,lord pass forth1 and before his fury burn as an oven8 ,and if ye think these to be the true words of the eternal ,god1 and the sayings of the ,amen1 the faithful and true witness1 and the truth itself1 if ye believe it as ye profess to do1 why do ye not get out of the way of that wrath1 which continues upon these sinners daily8 ,shall ye escape the judgment of ,god8 ,shall not his word overtake you though ministers that speak unto you will not live for ever8 ,but these words they speak will surely take hold of you1 as they did your fathers1 so that ye shall say1 8,like as the ,lord of hosts hath said he will do unto us1 so hath he done10 ,zech4 i4 #f4 ,if ye do not think this is ,god's word1 ,i beseech you1 why do you come hither so oft8 ,what do ye come to hear8 ,why take ye so much needless pains8 ,your coming here seems to speak that ye think it to be ,god's word and yet your conversation declares more plainly that ye believe it not4 ,yet ,christ takes notice of you and ,o that ye1 beloved1 would search yourselves that so ye might hear the word as in the sight of the all seeing ,god1 and in his sight1 who will judge you according to it2 a sermon thus heard1 would be more profitable than all that ever ye heard4 ,now to what purpose speak we of these things unto you1 and why do we choose this discourse1 when ye expect to hear public things8 ,i will tell you the reason of it4 ,because ,i conceive this is the great sin of the times1 and the most reprehensive and fountain sin1 the root of all our profanity and malignity1 even this which ,christ points out in this similitude4 ,the great blessing and privilege of ,scotland is the gospel4 ,ye all must grant this4 ,now1 then1 the great misery and sin of this nation is1 the abuse and contempt of the glorious gospel1 and if once we could make you sensible of this1 ye would mourn for all other particular sins4 ,the words are very comprehensive4 ,ye shall find in them the different manifestations of ,god in his word1 reduced to two heads4 ,the ,lord either mourns to us to make us mourn1 or joys to us to make us dance4 ,a similitude and likeness is the end of all the manifestations of himself1 that we be one with him4 ,therefore when he would move our affections in us1 he puts on the like1 and clothes himself1 in his word and dispensation1 with such a habit as is suitable4 ,so ye have both law and gospel4 ,he laments in the one1 he pipes in the other4 ,both sad and glad dispensations of his providence may be subordinate to these2 the one1 ,i mean his judgments1 representing that to our eyes which his law did to our ears1 making that visible of his justice1 which we heard2 the other1 ,i mean mercies1 represents that to our eyes1 which the gospel did to our ears1 making his good will1 his forbearance1 and long suffering1 and compassion visible1 that men might say1 8,as we have heard so have we seen in the city of our ,god40 ,now these should stir up suitable affections in men4 ,this is their intendment and purpose1 to stir up joy and grief1 sorrow for sin1 on the one hand1 and joy in the ,lord's salvation on the other hand2 hatred of sin by the one1 and the love of ,christ by the other4 ,but what is the entertainment7#dec7 these get in the world8 ,ye shall see it different4 ,in some it meets with different affections1 or it makes them1 and moves them1 and these do justify wisdom4 ,the accomplishment and performance of ,god's purposes1 in the salvation of souls1 justifies his word4 ,they justify ,christ by believing in him2 ,christ justifies us1 by making us to believe in him1 and applying his own righteousness to us4 ,he that believes justifies the word1 and ,christ in the word1 because he sets to his seal that ,god is true2 and ,christ likewise justifies the believer1 by applying his righteousness unto him4 ,the believer justifies wisdom1 by acknowledging it as the ,father's wisdom2 ,christ justifies the believer by making him and pronouncing him righteous1 and a son of ,god4 ,but in others1 and in these a great many1 it generally meets with hard hearts1 stupid and insensible1 incapable of these impressions4 ,you know music is very apt to work upon men's spirits1 and doth stir up several passions in them1 as joy or grief4 ,now ,christ and his ministers are the musicians that do apply their songs to catch men's ears and hearts1 if so be they may stop their course and not perish4 ,these are blessed ,sirens7#ded7 that do so1 and pipe1 day and night1 in season and out of season1 some sad and woful ditties of men's sin and ,god's wrath1 of the day of judgment1 of eternal punishment1 that if it be possible1 men may fore-apprehend these ills1 before they fall into them without recovery4 ,these are the boys in the market places that strive to sadden your hearts1 and make you lament in time1 before the day of howling1 and weeping1 and gnashing of teeth4 ,these also have as many joyful and glad ditties1 sweetening the sad4 ,it may be1 diverse men have diverse parts of this harmony4 ,john had the woful and sad part1 ,christ took the joyful and glad part2 so the one answered the other1 and both made a complete harmony4 ,it may be1 one man in one spring mixes these two1 and makes good music alone4 ,the one part is intended to move men to grief1 and mourn once1 that they may not mourn for ever2 the other to comfort in the meantime these that mourn1 to mix their mourning with their hope of that blessed delivery in ,jesus ,christ4 ,now what is the entertainment these get from the most part8 ,they can neither move men to one affection nor another2 they will neither mourn nor dance4 ,as the children complain of some rude and rustic spirits1 that are uncapable of music1 and cannot discern one spring7#dee7 from another1 so does ,christ complain of a generation of men1 they can neither repent nor believe1 they care for none of these things4 ,his threatenings and denunciations of wrath are a small thing to them1 and his consolations appear also to be inconsiderable4 ,then souls are otherwise taken up1 that they have no sense to discern the transcendent excellency of eternal things4 ,we would then press upon your consciences these three things4 ,first1 ,that the word of ,god comprehending the law and gospel1 contains both the saddest ditties and the most joyful and sweet songs in the world4 ,next1 ,we would discover unto you the great sin1 and extreme stupidity of this generation1 of which ye are a part1 that ye may know the controversy ,god hath with the land4 ,and then at length1 we would labour to persuade you to the right use of this gospel1 and justifying of wisdom1 if ye would be his children4 ,the law is indeed a sad song and lamentation1 it surpasses all the complaints and lamentations among men4 ,ye know the voice in which it was given at ,sinai4 ,it was delivered with great thunders1 great terrors accompanied it4 ,the law is a voice of words and thunder1 which made these that heard it entreat that it should not be spoken to them any more2 for they could not endure the word that was commanded1 ,heb4 xii4 #ah1 #ai4 ,ye would think if they were holy men1 they would not be afraid of it1 but so terrible was that sight1 and that voice1 that it even made holy ,moses himself exceedingly fear and quake4 ,it made a great host1 more numerous than all the inhabitants of ,scotland1 to tremble exceedingly4 ,and why was it so sad and terrible8 ,even because it was a law that publishes transgression1 for 8by the law is the knowledge of sin40 ,if there were no fear of judgment and wrath1 yet ,i am sure there is none that can reasonably consider that excellent estate in which he was once1 that throne of eminency above the creatures1 that height of dignity in conformity and likeness to ,god1 that incomparable happiness of communion with the supreme ,fountain of life2 none ,i say1 none can duly ponder these things1 but they will think sin to be the greatest misery of mankind4 ,they must be affected with the sense of that inestimable treasure they lost4 ,and how sad a consideration is it to view that cloud of beastly lusts1 of flesh and earth1 that was interposed between the ,sun of righteousness1 and our souls1 which hath made this perpetual eclipse1 this eternal night and darkness6 ,how sad is it to look upon our ruin1 and compare it with that stately edifice of innocent ,adam6 ,how are we fallen from the height of our excellency1 and made lower than the beasts1 when we were once but a little lower than the angels6 ,but then if ye shall consider all that followed upon this the innumerable abominations of men1 so contrary to that holy law and ,god's holiness1 that hath flowed from this corrupt fountain1 and hath defiled so many generations of men1 that they are all bruises and putrified sores1 and in nothing sound from the head to the foot1--the soul within becomes the sink of all pollution1 the members without the conduits it runs through1 and weapons of unrighteousness against our ,maker4 ,and what a consideration is this alone1 how vile and ugly doth that holy and spiritual law make the most refined and polished civilian8 ,he that hath poorest naturals17#def7 most extracted from the dregs of the multitude1 oh how abominable will he appear in this glass1 in this perfect law of liberty6 ,so that men would despise themselves1 and repent in dust and ashes1 if once they did see their own likeness4 ,ye would run from yourselves as children that have been taken up with their own beauty1 but are spoiled with the small pox4 ,let them look unto a glass1 and it will almost make them mad4 ,but if we shall stay1 and hear out the trumpet which sounds louder and louder1 there will be yet more reason of trembling4 ,for it becomes a voice publishing judgment and wrath1 for therein is the wrath of ,god 8revealed from heaven1 against all ungodliness and unrighteousness of men10 ,rom4 i4 #ah4 ,it speaks much of all men's sins 8that every mouth may be stopped10 but the voice waxed louder and louder1 the spring grows still sadder1 that 8all the world may become guilty before ,god10 ,rom4 iii4 #ai4 ,it publishes first the command1 and then follows the sad and weighty curse of ,god4 8,cursed is every one that abides not in all things which are written in the law10 7,gal4 iii4 #aj7 as many curses as breaches of the law4 ,and what a dreadful song is this6 ,ye shall be punished with everlasting destruction1 from the presence of the ,lord1 and the glory of his power8 ,if he had said1 ye shall be eternally banished from ,god1 what an incomparable loss had this been8 ,men would lead an unpleasant life1 who had fallen from the expectation of an earthly kingdom1 but what shall it be to fall from the expectation of a heavenly kingdom8 ,but when withal there is an eternal pain with that eternal loss1 and an incomparable pain with incomparable loss1 everlasting destruction from ,god's presence1 joined with this1 always to be destroyed1 and never to be made an end of6 ,it is the comfort of bodily torments1 and even of death itself1 that it shall be quickly gone1 and the destruction ends in the destruction of the body1 and so there is no more pain4 ,but here is an eternal destruction1--not a dying1 and then a death1 but an eternal dying without tasting death4 ,now consider 7if ye can indeed think7 what it is to have a law of enmity1 and a hand writing of ordinances against us1 as many curses written up in ,god's register against us1 as there were transgressions of the law multiplied and ,god himself engaged to be against us1 to have no mercy on us1 and not to spare us6 ,could any heart endure1 or any hands be strong1 if they would duly apprehend this8 ,would the denunciation of war1 the publishing of affliction1 the sentence of earthly judges1 would they once be remembered beside this8 ,if ye would imagine all the torments and rackings that have been found out by the most cruel tyrants against men1 all to be centred in one1 and all the grief and pain of these who have died terrible deaths1 to be joined in one1 what would it be to this6 ,it would be but as a drop of that wrath and vexation that wicked souls find in hell1 and are drowned into1 and that everlastingly without end4 ,but we must not dwell always at mount ,sinai4 ,we are called to mount ,zion1 the city of the living ,god1 to hear a sweet and calm voice of peace1 to hear the sweet and pleasant songs of the sweet ,psalmist of ,israel1 and of our glorious ,peacemaker1 ,christ ,jesus1 the desire of all nations1 and the blessing of all the families of the earth4 ,his song is a joyful sound1 and blessed are they that hear it4 ,i am come1 says ,christ1 8to seek and to save that which was lost40 ,i am come to save sinners1 and the chief of sinners4 ,let all these who find their spirits saddened by the terrible law1 or who find themselves accursed from the ,lord1 and cannot be justified by the law of ,moses1 come unto me4 ,cast your souls upon me1 and ye shall find ease to them4 ,are ye pressed under the heavy burden of sin and wrath8 ,come unto me1 and ,i will give you ease4 ,put it over upon me4 ,do ye think yourselves not wearied nor burdened enough1 and yet ye would be quit of sin and misery8 ,do your souls desire to embrace this salvation8 ,come unto me1 and ,i will not cast you out4 ,whoever comes1 on whatsoever terms1 in whatsoever condition1 ,i will in no case cast you out4 ,do not suppose cases to exclude yourselves4 ,i know no case4 ,ye who cannot be justified by the law of ,moses1 come unto me1 and ye shall be justified 8from all things from which ye could not be justified by the law of ,moses40 ,ye who have no righteousness of your own1 and see the righteousness of ,god revealed with wrath against you1 now come to me1 ,i have a righteousness of ,god1 beside the law1 and will reveal it to you4 ,ye have a band of enmity1 and handwriting of ordinances against you1 but come unto me1 for ,i have cancelled it in the cross1 and slain the enmity1 so it shall never do you any harm4 ,in a word1 this is the messenger whose feet are beautiful1 that publishes glad tidings of peace4 ,this is the ,mediator1 who reconciles us unto ,god4 ,the whole gospel and covenant of grace is a bundle of precious promises4 ,it is a set of pleasant melodious songs1 that may accompany us through our wearisome pilgrimage1 and refresh us till we come unto the city1 where we shall all sing the song of the ,lamb4 ,what a song is liberty to captives and prisoners1 light to them that sit in darkness1 opening of the eyes to the blind1 gladness of spirit to those who are heavy in spirit6 ,ye would all think salvation and remission of sins a sweet song4 ,but if ye would discern it1 ye would find nothing sweeter in the gospel than this redemption from all iniquity1 from sin itself1 and from all kind of misery4 ,how lovely and pleasant a thing is that6 ,when ,christ hath piped unto you the remission of all sins in his own blood1 then he plays the most sweet spring1 the renunciation of sin1 and dying to this world1 by his death and resurrection4 ,many listen to the song of justification1 but they will not abide to hear out all the song4 ,he is our sanctification and redemption1 as well as our righteousness4 ,always to whomsoever he is pleasant1 when he puts his yoke upon them1 he will be more pleasant in bearing it4 ,whosoever gladly hears ,jesus singing of righteousness and holiness1 they shall also hear him sing of glory and happiness4 ,those who dance at the springs of righteousness and sanctification1 what an eternal triumph and exultation waits on them1 when he is singing the song of complete redemption6 ,are these things so8 ,is this the law1 and this the gospel8 ,do they daily sound in our ears1 and what entertainment1 ,i pray you1 do they get from this generation8 ,indeed1 ,christ's complaint hath place here1 whereunto shall our generation be likened8 ,for he hath lamented to us and we have not mourned2 he hath piped to us1 and we have not danced4 ,we will neither be made glad nor sad by these things4 ,how long hath the word of the ,lord been preached unto you1 and whose heart trembled at it8 ,shall the lion roar1 and the beasts of the field not be afraid8 ,the lion hath roared often to us4 ,god hath spoken often1 who will not fear8 ,and yet who doth fear8 ,shall a trumpet be blown in the city1 in congregations every day1 that terrible trumpet of ,mount ,sinai that proclaims war between ,god and men1 and yet will not the people be afraid8 ,amos iii4 #f1 #h4 ,have not every one of you heard your transgressions told you8 ,are ye not guilty of all the breaches of ,god's holy law8 ,hath not the curse been pronounced against you for these1 and yet who believes the report8 ,ye will not do so much as to sit down and examine your own guiltiness1 till your mouth be stopped and till ye put it in the dust before ,god's justice4 ,and when we speak of hell unto you1 and of the curses of ,god passed upon all men1 you bless yourselves in your own eyes1 saying1 peace1 peace1 even though ye walk in the imagination of your own hearts1 add sin to sin1 and 8drunkenness to thirst10 ,deut4 xxix4 #bj4 ,now1 when all this is told you1 that many shall be condemned and few saved1 and that ,god is righteous to execute judgment and render vengeance on you1 ye say within yourselves1 ,for ,god's sake1 is all this true8 ,but where is the mourning at his lamentations1 when there is no feeling or believing them to be true8 ,your minds are not convinced of the law of ,god1 and how shall your hearts be moved8 ,christ ,jesus laments unto you1 as he wept over ,jerusalem1 8,how often would ,i have gathered thee1 and thou wouldst not60 ,what means he8 ,certainly1 he would have you to sympathize with your own condition4 ,when he that is in himself blessed1 and needs not us1 is so affected with our misery1 how should we sympathize with our own misery6 ,god seems to be affected with it1 though there be no shadow of turning in him4 ,yet he clothes his words with such affections1 8,why will ye die80 8,o that my people had hearkened unto me60 ,he sounds the proclamation before the stroke1 if it be possible to move you to some sense of your condition1 that concerns you most nearly4 ,yet who judges himself that he may not be judged8 ,the ministers of the ,lord1 or ,christians1 may put to their ear1 and hearken to men in their retiring places1 but who repents in dust and ashes1 and says1 8,what have ,i done80 ,jer4 viii4 #f4 ,but every man goes on in his course without stop4 ,the word ye hear on the ,sabbath day against your drunkenness1 your oppressions1 your covetousness1 your formality1 c41 it doth not lay any bands on you to keep you from these things4 ,long may we hearken to you in secret1 ere we hear many of you mourn for these things1 or turn from them4 ,where is he that is afraid of the wrath of ,god1 though it be often denounced against him8 ,do not men sleep over their time1 and dream of escaping from it8 ,every man hath a refuge of lies he trusts in1 and will not forsake his sins4 ,again1 on the other hand1 whose heart rejoices within them to hear the joyful sound8 ,because men do not receive the law1 and mourn when he laments1 they cannot receive the gospel4 ,it cannot be glad news to any but the soul that receives sad tidings1 the sentence of death in its bosom4 ,therefore ,christ ,jesus is daily offered and as often despised1 as a thing of nought1 and of no value4 ,ye hear every day of deliverance from eternal wrath1 and a kingdom purchased unto you1 and ye are no more affected1 than if we came and told you stories of some ,spanish conquest1 that belonged not unto you4 ,would not the ears and hearts of some men be more tickled with idle and unprofitable tales1 that are for no purpose but driving away the present time1 than they are with this everlasting salvation8 ,some men have more pleasure to read an idle book1 than to search the holy scriptures1 though in them this inestimable jewel of eternal life be hid4 ,the vain things of this present world have a voice unto you of pleasure1 and profit1 and credit4 ,they will pipe unto you1 and ye will listen unto their sound1 but ye know not that the dead are there1 and that it is the way to the chambers of hell4 ,these indeed are ,sirens7#deg7 that entice passengers by the way with their sweet songs1 and having allured them to follow1 lead them to perishing4 ,here is the voice that is come down from heaven1 the 8,word that was with ,god10 and he is 8the way1 the truth1 and the life40 ,he is gone before you1 and undertakes to guide you4 ,he comes and calls upon simple men4 ,the ,father's ,wisdom calls the simple ones to understand wisdom1 to find life and peace4 ,will ye then so far wrong your own souls as to refuse it8 ,and yet the most part are so busied with this world and their own lusts1 that the sweetest and pleasantest offers in the gospel sound not so sweet unto them as the clink of their money1 or the sound of oil and wine in a cup4 ,any musician would affect them more than the sweet singer of ,israel1 the anointed of the ,god of ,jacob4 ,always7#deh7 these souls that have mourned and danced according to ,christ's motions1 and whose hearts have exulted within them at the message and word of reconciliation1--blessed are ye4 ,ye are of another generation1 children of wisdom1 ye who desire to hear his voice4 8,let me hear thy voice40 ,o thou that dwellest in the gardens1 the companions hear thy voice1 8for thy voice is sweet1 and thy countenance is comely40 ,if this be the voice of thy heart1 blessed art thou4 ,thou mayest indeed dance1 who hath rejoiced in his salvation1 or who hath mourned at his lamentation1 thy dancing is but yet coming1 for his piping is but yet coming4 ,when all the companies of wisdom's children shall be gathered together in that general assembly of the first born1 ,christ ,jesus1 the head of all principalities1 and in special the head of the body the church1 shall lead the ring1 and there shall be eternal praises and songs of those that follow the ,lamb4 ,they shall echo into him1 who shall begin that song of the hallelujah1 ,salvation1 blessing1 honour1 glory1 and power to the ,lamb1 c4 ,now1 whereunto shall this generation be likened1 that are not affected with these things8 ,what strange stupidity and senselessness is it1 that men are not affected with things of so great and so near concernment8 ,it would require the art of men to express the obstinacy of some ,christian professors1 or rather a pen steeped in hell4 ,he would be thought unnatural that would not grieve at his friend's death or loss4 ,and what shall they be called that will not sympathize with themselves1 that is1 their souls8 ,if we speak to you of corporal calamities1 and ye could not be moved1 it were great stupidity4 ,but what stupidity is it1 that men will not consider their own souls8 ,what shall ye profit1 if ye lose your precious souls1 and be cast away8 ,it is the greatest loss that is told you1 and the greatest gain4 ,your affections are moved with perishing things1 every thing puts them up or down1 and casts the balance with you4 ,what deep ignorance and inconsideration is it1 that ye who can mourn for loss of goods1 of children1 of health1 of friends1 that ye cannot be moved to sorrow for the sin of your soul1 for the eternal loss of your soul6 ,other sorrows cannot profit you1 but this is the only profitable mourning4 ,if ye were told your sin and misery1 to make you despair and mourn eternally1 ye had some excuse to delay1 and forget it as long as ye can4 ,but when all this is told you1 that you may escape from it1 will ye not consider it8 ,when ye are desired to mourn1 that ye may be comforted for ever1 will ye not mourn8 ,we would have you to anticipate the day of judgment1 that ye may judge yourselves1 and then ye shall not be judged4 ,what folly and madness is this to delay it till endless1 irremediless mourning come1 a day that hath no light mixed with darkness6 ,those that now mourn at that law1 and for their sin1 and dance at the promises of the gospel1 may well be called children of wisdom1 and ,o how may this generation be said to be begotten of foolishness1 as their father1 and wildness1 as their mother6 ,for is there any such folly as this1 to lose a man's self absolutely and irrecoverably1 for that which they cannot have always8 ,is there any such folly as to refuse this healing medicine1 for the little bitterness which is in it1 and then to incur eternal death8 ,now what should we do then8 ,what doth the word of ,god call you to do8 ,this is it1 to mourn and rejoice1 and this is to justify wisdom4 ,these two are the pulse of a ,christian4 ,according as he finds his grief and joy1 so is he4 ,all of you have these affections1 but they are not right placed4 ,they are not pitched upon suitable objects4 ,the worldling hath no other joy but carnal mirth1 no other grief but that which is carnal1 these are limited within the bounds of time4 ,some loss1 or some gain1 some pleasure or pain1 some honour or dishonour1 these are the poles all his affections turn about on4 ,now then we exhort and beseech you1 as ye would flee from the wrath to come1 consider it now and fear it4 ,as ye would not partake with this untoward generation in their plagues1 so be not like them in their stupidity4 ,ye are called to consider your sins and ,god's wrath1 that ye may turn unto the ,lord1 and then you will hear the voice of peace crying unto thee1 8,be of good comfort1 thy sins are forgiven thee40 ,if ye submit unto the justice of ,god1 or unto the holiness and righteousness of his law in condemning you1 you justify wisdom in part1 but ye who have justified wisdom thus far1 do not condemn wisdom after it4 ,justify the gospel1 in believing upon ,jesus ,christ4 ,receive it as a true and faithful saying with your hearts1 and this shall justify you4 ,and if ye justify the wisdom of ,god in prescribing the righteousness of ,christ unto you1 ye will also justify wisdom in prescribing a rule of holiness and obedience unto you1 and count all his paths pleasantness and peace4 ,ye must dance at the commandments1 as well as the promises1 because all ,god's precepts are really promises4 ,ye have nothing to do but to believe them as the way1 and then to dance until ye all sing the song of the ,lamb with the saints above4 ,now if ye believe his law and gospel1 and be suitably affected with these1 ye are led also to sympathize with all the dispensations of his providence4 ,doth ,god lament to you in his works as well as his word8 ,o then1 ,christians1 we exhort you to mourn4 ,yet mourning because of his lamentable providence1 should be joined with rejoicing in his word4 8,god hath spoken in his holiness1 ,i will rejoice40 ,we are a stupid generation1 that can neither see1 nor hear1 neither can we be affected with what we see1 nor hear4 ,do not his judgments go forth as a lamp that burneth1 yet who considers8 ,doth not the lion roar1 but who is afraid8 ,is there not a voice publishing affliction8 ,hath not ,god's rod a loud voice1 and yet who hears it8 ,who fears8 ,we do not receive agreeable impressions of the ,lord's dealing with us1 but every man puts the day of evil far from him4 ,he will not apprehend public rods1 till they become personal1 and therefore they must become personal4 ,if ye were mourning in a penitent manner1 as a repenting soul laments1 would not our fast days have more soul affliction attending them8 ,if ye did dance as ,god pipes in his providence1 would not our solemn feasts have more soul rejoicing1 and heavenly mirth8 ,alas for that deep sleep that has fallen upon so many ,christians6 ,how few stir up themselves to take hold upon ,god1 though he hides his face1 and threateneth to depart from us8 ,for the ,lord is with you while ye are with him2 if ye seek him1 and feareth for him with all your heart1 you will find him1 but if ye forsake him he will forsake you4 ,sermon ,,xi4 ,it is extremely probable that this was one of the probationary discourses which the author delivered before the ,presbytery of ,glasgow1 previous to his ordination4 ,the following is an extract from the ,record of that ,presbytery3 8,dec4 #e1 #afdi4 ,the qlk daye ,mr4 ,hew ,binnen made his popular sermon #a ,tim4 i4 ver4 #e #8,the end of ye commandment is charity4'--,ordaines ,mr4 ,hew ,binnen to handle his controversie this day fifteen dayes1 ,de satisfactione ,christi40--,ed4 #a ,tim4 ii4 #e4--8,now the end of the commandment is charity out of a pure heart1 and a good conscience1 and faith unfeigned40 ,in this chapter the apostle1 after the inscription of this epistle1 repeats a former commandment that he had given to ,timothy1 how he should both teach himself1 and by authority1 committed unto him by an extraordinary commission1 see that other ministers teach so also4 ,paul almost in all his epistles1 sets himself against legal preachers1 and false teachers4 ,it was a common error in the primitive times1 to confound the law and grace1 in the point of righteousness1 or to make free justification inconsistent with the moral law4 ,therefore our apostle makes it his chief study to vindicate the doctrine of the gospel4 ,he preaches the gospel1 and yet is not ,antinomian4 ,he preaches the law1 and yet is no legal preacher4 ,he exalts ,christ more than the ,antinomian can do1 and yet he presses holiness more than the mere legalist can do4 ,he excludes the law in the point of justification and pardon1 and then brings it in again to the justified man's hand4 ,if these words were rightly understood1 and made use of1 it would put an end to the many useless controversies of the present time1 and reform many of our practices4 ,there are as many practical abuses among ,christians concerning the law and the gospel1 as there are speculative errors among other sects4 ,in the former verse1 he more particularly directs him what to take a care of1 that men may neither spend their own1 or their neighbour's time1 in foolish1 unnecessary1 or impertinent questions1 that tend nothing to the edification of the body of ,christ1 or in building them up in our most holy faith1 the doctrine of ,christ ,jesus1 and faith in it4 ,and in this verse1 he shows the true meaning and purpose of the law1 and commandment1 when he meets these doctors1 and draws an argument against them from their own doctrine4 ,they boasted of the law1 and were counted very zealous of it1 but as it is said of the ,jews1 they had a zeal of ,god1 but not according to knowledge1 because they did not submit unto the righteousness of ,god4 ,they were also zealous for the commandment1 but neither ,god nor the commandment would give them thanks4 ,why8 ,because they wholly mistake and pervert the meaning and purpose of the law4 ,as long as they make the law inconsistent with the gospel1 or would mix it with it1 in the point of justification1 they do it not unto edification in faith 7as it is read71 and as they ought to do1 verses #d1 #e1 #f4 ,we think this evangelic sentence1 but rawly17#dei7 yea1 legally exponed by many1 when they look upon the words as they lie here1 8the end of the commandment is love10 for love worketh no evil1 and is the fulfilling of the whole law1 and this love is described to be pure and sincere1 by the following properties4 ,but we conceive the main business is not to describe love1 or to oppose this unto their contentions about trifling questions4 ,we choose rather to understand the text another way1 according to the order of nature1 which also the words themselves give ground for1 8,the end of the commandment is love out of a pure heart10 out 8of faith unfeigned40 ,so then1 according to the phraseology and meaning of the words1 love is not first1 but faith must be first1 and primarily intended1 so that the sense of the words is this1 ,the end of the commandment is unfeigned faith1 from whence flows a good conscience1 a pure heart1 and love1 or the end of the commandment is faith1 which is proved unfeigned by these effects1 that it gives the answer of a good conscience1 it purifies the heart1 worketh by love1 the effect of faith which is love1 being to our knowledge more sensible than faith itself4 ,we think it then more native7#dfj7 to make a pure heart1 and love1 marks of unfeigned faith1 than faith and a good conscience the marks of love4 ,this exposition is yet more confirmed by parallel places1 ,rom4 x4 #d1 8,the end of the law is ,christ for righteousness1 unto them that believe40 ,this is most principally intended1 and even before love4 ,now it is all one to speak of faith as to speak of ,christ4 ,for faith and ,christ are inseparably joined1 and faith comes not as a consideration in the gospel1 abstracted from ,christ the object of it1 as some enemies of ,christ affirm4 ,it justifies us not as an act or work1 but as an instrument1 whereby we apprehend ,christ and his righteousness4 ,for faith abstracted from ,christ is but an empty notion1 and among the dung and loss that ,paul would quit to be found in ,christ1 ,phil4 iii4 #g-i4 ,now this sense only fits the scope and purpose1 and leads on strongly against the false teachers4 ,when ,paul brings his argument from the law1 which they defended against the gospel1 they made the commandment to contradict the gospel4 ,paul makes the commandment to contradict them1 and agree with the gospel1 and to be so far from disagreeing with it1 that it hath a great affinity with it as the mean to the end as that which is unperfect1 without its own complement and perfection4 ,faith in ,jesus ,christ alone for salvation1 quieting a man's conscience1 is the very intent of the law1 and the command was never given since ,adam1 to justify men by obedience to it1 but to pursue men after ,christ4 ,and to satisfy you more fully1 and clear it up he says1 though the end of the command be not to justify1 but to pursue a man from it to ,christ1 yet the command suffers no prejudice by this means1 but rather is established by faith1 the end of it1 because this faith persuades the heart1 and makes a man obey out of love to ,god1 whereas before it should never have gotten any obedience1 while men sought salvation by it4 ,you see then1 there is an admirable harmony and consent between these things that are set at variance1 both in the opinion and practice of the times4 ,for what seems more contrary than the cursing commanding law1 and the absolving promising gospel8 ,yet here they are agreed4 ,doth not justice go cross to mercy in the ordinary notion8 ,yet here there is a friendly subordination of justice to mercy1 of the law to the gospel4 ,behold how faith is environed with the law1 commanding and cursing on the one hand1 and obedience to the command on the other hand1 how faith is the middle party4 ,a good conscience could never meet with the command since ,adam's fall4 ,a pure heart1 and the obedience of love1 had casten out7#dfa7 with the command1 but here is the union1 the meeting of old friends4 ,faith is the mediator1 as it were1 and the gospel comes between them1 and so they dare meet again4 ,christ ,jesus1 who is our peace to make two one1 comes in the middle1 and takes away the difference4 ,the law never meets with an obedient servant1 or friend1 till it meet first with ,christ4 ,it can find none righteous in all the world1 none upright4 ,here you have the law's command and curse reconciled with the gospel's promise1 and absolution reconciled with new obedience unto the command1 the command leading to ,christ1 and ,christ leading the man just back again to the command1 the command serving ,christ's design1 and ,christ serving the command4 ,and this is the round that the believer shall go about in1 until sin shall be no more4 ,he shall be put over from one hand to another1 till ,christ shall be all in all4 ,the command shall put him to ,jesus1 and ,christ shall lead him back again1 under a new notion1 to his old master4 ,we may consider in the text a twofold relation that faith stands in1 the relation of an end1 and of a cause4 ,faith hath the relation of an end unto the commandment1 of a cause unto a good conscience and a pure heart1 and love1 for these are said to be out of faith1 which notes this dependence of a cause and fountain4 ,the command is for faith1 and a pure heart and love are from faith4 ,we shall use no other division but consider the method of these effects that flow from faith4 ,there is an order of emanation and dependence4 ,there is a chain here4 ,the first link nearest faith is a good conscience4 ,the second link is a pure heart4 ,the third is love1 the hand follows the heart1 and the heart follows the conscience4 ,we need not be subtile in seeking our purpose on these words1 we think there is more in the plain words than we can speak of4 ,we shall only resolve the verse in these propositions1 without more observations4 ,first1 ,faith in ,jesus ,christ is the end of the commandment1 or law4 ,secondly1 ,there is a faith feigned1 and a faith unfeigned1 a true and a false faith4 ,thirdly1 ,unfeigned faith gives the answer of a good conscience4 ,fourthly1 ,faith purging the conscience1 purifies the heart4 ,fifthly1 ,faith purifying the heart1 works by love4 ,here then is the substance of all the gospel1 and all this makes up an entire complete end4 ,faith purifying the heart1 purging the conscience1 and working by love1 is the end of the commandment4 ,first1 ,the end of the commandment or law 7for a part is put for the whole7 is faith in ,christ or ,jesus ,christ apprehended by faith1 which is all one4 ,for ye cannot abstract faith from ,christ1 for the whole gospel is a shadow without him4 ,grace and glory is but a beam of the ,sun of righteousness1 that if ye come between it and ,christ1 it evanishes presently1 ,rom4 x4 #d1 8,christ is the end of the law for righteousness to every one that believes40 ,and if ,christ be the end of the law1 then faith is the end of it1 because faith is the profession of ,christ1 and union with him4 ,but consider1 ,i4 ,that the end is not taken here for the consumption or destruction of a thing4 ,christ is not the end of the law in that sense1 though indeed1 if the ,antinomian speak ingenuously1 his sense would be this1 ,christ makes an end of the law1 contrary to ,christ's own express meaning1 8,i came not to destroy the law but to fulfil it10 ,matt4 v4 #ag4 ,,ii4 ,the end is either the intention or scope of a thing1 the original word imports both4 ,,iii4 ,there is an end principally and directly intended in the thing1 or work itself1 and an end adventitious1 and of the work4 ,we may speak either of the end the law1 of its own nature1 is ordained unto1 or the end of the ,lawgiver in promulgating the law4 ,these may be different4 ,next1 concerning the law1 consider1 ,i4 ,that the law may be taken strictly in a limited sense1 as it comprehends only the command1 and the promise of life1 and the curse on the breach of it1 and in this sense1 it is frequently taken in ,paul's epistles to the ,romans1 and ,galatians1 and opposed to faith and the gospel1 as the gospel contains promises of salvation to penitent sinners4 ,or1 ,,ii4 ,it may1 or useth to be so extended1 as to comprehend all the administrations made under ,moses1 or all ,god's mind revealed under the ,old ,testament2 now1 in this sense1 it comprehends the gospel1 and covenant of grace in it1 as we shall hear4 ,faith in ,christ is the intention and scope of the law4 ,indeed1 faith in ,jesus is not the intention of the law itself1 as it is only made up of commandments1 promises1 and curses4 ,for the law as it commands1 hath nothing to do1 but to be a rule and obligation to men1 and as it curses1 it condemns men1 and speaks nothing of ,jesus ,christ1 or a way to make up the breach of the law4 ,the gospel is not contained in the law1 but rather accidental to it4 ,for ,jesus ,christ comes with the gospel1 as if some unexpected cautioner would come in1 when the ,judge is1 as the angel that held ,abraham's hand1--when he was to slay his son1 and offer him up a burnt offering1--giving sentence to deliver him4 ,it is an exception from the curse4 ,but ,christ is directly intended and pointed out by the law4 ,if ye consider the whole administration of ,moses1 that is1 the law and covenant of works1 though it was preached after the fall1 yet it was never preached alone without the gospel1 and so if ye consider the whole administration of ,god's mind and ordinances1 ,christ is principally aimed at4 ,for1 #a4 ,the doctrine ,moses delivered in mount ,sinai contained a covenant of grace4 ,if you look to the preface of the ten commandments1 it is even the chief gospel promise1 and article of the covenant4 ,for how could ,god come to terms with men after sin1 but in terms of grace8 and on no other terms can man stand before ,god1 nor ,god be his ,god4 ,and likewise1 seeing the gospel was preached in paradise1 and afterwards to ,abraham1 ,god could not be false in his promise made to ,abraham1 neither could the promulgation of the law that followed make that null which went before1 ,gal4 iii4 #ag4 ,what meant all the ceremonial law8 ,it shadowed out ,jesus ,christ1 the only sacrifice and propitiation4 ,and this is the sum of the gospel salvation to penitents believing in ,christ1 and looking through the sacrifices unto him1 and thus ,david's righteousness was the imputation of righteousness1 and not inherent holiness1 ,psal4 xxxii4 #a1 #b2 ,rom4 iv4 #e4 ,but #b4 ,it used to be a question1 whether the law delivered upon mount ,sinai was a covenant of works or not4 ,some say1 that the law which was delivered upon mount ,sinai was indeed a covenant of works1 though they confess it was preached with the covenant of grace1 and not delivered to them to stand by it or of intention to get righteousness by it1 but to be subservient to the covenant of grace4 ,others speak absolutely that the law upon mount ,sinai was a covenant of grace4 ,we conceive this is but a contention about words4 ,the matter is clear in itself1 7#a7 ,that neither is now the gospel preached without the law1 as ye may see in ,christ's sermon upon the mount1 and his sermon to the young man1 7,matt4 chapters v41 vi41 vii41 ,mark x4 #ag17 nor yet was then the law preached without the gospel1 as ye may see in ,exod4 chap4 xx4 ,the preface to the commandments1 and the second command contains much of the gospel in them4 ,deut4 xxx4 #f1 #g1 c41 compared with ,rom4 x4 #f1 c41 where ,paul notes both the righteousness of faith and of the works of the law4 7#b7 ,those who say the law on mount ,sinai was a covenant of works1 do not assert that ,god gave it to be a covenant of works1 out of intention that men should seek salvation thereby1 but they make it only a schoolmaster to lead us unto ,christ1 and to discover our sinful condition2 and those who say it was a covenant of grace1 consider it in relation to ,god's end of sending it1 and as it takes in all the administration and doctrine of ,moses4 ,so there needs be no difficulty here4 ,the matter seems clear1 that the covenant of works was preached by ,moses1 and so it was by ,paul1 7,rom4 x41 ,gal4 iii47 and that neither ,paul nor ,moses preached the covenant of works1 but as a broken covenant2 not as such that men could stand unto1 or be saved by4 ,no man can preach the gospel1 unless he preach the covenant of works2 not because both concur to the justification of a sinner1 but because the knowledge of a man's own lost condition under the one1 presses him to flee to the other4 ,now ,i say1 ,christ ,jesus1 or faith in him1 is the scope and intention of the law4 ,it is the scope and intention of the lawgiver1 in giving out the law4 ,god hath never given a command or curse since ,adam's fall1 but for this end1 to bring sinners unto ,christ4 ,this is the end revealed1 and appointed by him in his word4 ,this we shall clear from some texts of scripture1 because it is very material1 ,rom4 v4 #bj1 #ba4 ,it might be questioned from the former words1 since death hath reigned before ,moses1 for sins against nature's light1 what means the new entry of the written law8 ,what was the end of the promulgation of it on mount ,sinai8 ,he answers1 8the law entered that sin might abound20 that is1 the world knew not sin1 the letters of nature's light were worn out and rusty2 men thought not of their miserable condition by nature1 and did not charge themselves before ,god2 therefore a new edition and publication of the law must be given1 that all men may know how much they owe1 and how they were guilty in a thousand things they never dreamed of4 ,but wherefore serves this8 ,that grace might superabound where sin had abounded4 ,the ,lord would have sin abounding in men's knowledge1 and their charge to be great and weighty1 that ,god's pardoning grace might be more conspicuous1 and the discharge more sweet4 ,we also learn1 7,gal4 iii4 #ai47 that the same question was moved1 8,wherefore then serves the law8 ,seeing the covenant of grace was preached to ,abraham1 what meant the publishing of a covenant of works upon mount ,sinai80 ,he answers1 8,it was added because of transgression1 till the seed should come1 to whom the promise was made20 and as it is said1 ,rom4 v4 #ac1 8,for until the law sin was in the world40 ,it abounded in all places of the world before the law came2 but men did not impute it unto themselves1 nor condemn themselves as guilty4 ,therefore the law was added to discover many hidden transgressions1 and to show them the curse they deserved4 ,now this law is not against the promise or covenant of grace1 7ver4 #ba47 which it behoved to be if it were not given of intention to drive men to ,christ4 ,but the #bb;d verse speaks out clearly the end of it1 8the scripture hath concluded all men under sin10 and under the curse both4 ,to what end8 ,that the promise by faith in ,christ might come1 or be given to believers4 ,and ver4 #bd1 8,the law0 was a 8schoolmaster0 and teacher1 to lead us unto ,christ4 ,the very doctrine of a command impossible for man to keep1 was1 as it were1 a proclamation of ,christ ,jesus to him1 a complete teaching of the necessity of some other way of salvation4 ,the law exacted obedience rigorously1 even such as we could not perform1 and cursed every degree of disobedience4 ,this1 if there were no more1 speaks that a man cannot stand to such terms1 and therefore he must flee to ,jesus ,christ1 who mends the broken covenant4 ,again1 the apostle1 #b ,cor4 iii4 #ac1 #ad1 while he speaks of the excellency of the ministry of the gospel beyond the ministry of ,moses1 notwithstanding all the material glory that accompanied that ministration1 as the shining of ,moses' face1 c41 now opens up a great mystery here1--,moses' face shining while he was with ,god upon the mount4 ,this holds forth the glory of the law as in respect of ,god4 ,by counsels and inventions they saw no more but temporal mercies in it1 and were not able to fix their eyes on that glory2 the carnal ,israelites did not break through the ministry of the law and death1 to see ,jesus there1 because a vail was upon their hearts4 ,they thought ,god had been dealing with them in the terms of a covenant of works1 and they would stand to all ,god had said1 and undertook indeed very fairly1 8,all which ,god hath commanded1 we will do1 and be obedient40 ,but though7#dfb7 they perverted ,god's meaning of the law1 and did not see ,jesus intended2 for they did not look steadfastly to the end of that mystery4 ,now what was it the vail hid them from8 ,for the same vail is yet on them to this day1 while they read ,moses and the prophets1 and when they shall be converted it shall be done away in ,christ1 they shall then see him in ,moses' law4 ,so then1 the end of this ministry of the law was ,jesus ,christ1 and this they could not behold4 ,now from all this it is very clear1 that ,jesus ,christ1 or faith in him1 was the great purpose and end of the law1 and covenant of works4 ,the world was lying in sin1 and none sought ,god1 no not one2 neither knew they well what sin was4 ,therefore ,god sends his gospel from mount ,sinai1 and publishes his law in a terrible manner1 that they might know the way and manner of the ,god they served1 and see that their obligation was infinitely beyond their ability or performance4 ,but1 poor souls6 they clearly mistake the matter1 and stand to the terms of the covenant of works1 as if they were able to perform them4 ,but ,god did not leave them so4 ,for he adds a ceremonial law1 and sacrifices1 to shadow out ,christ ,jesus4 ,now1 says ,god1 though ye have undertaken so well1 yet ,i know you better than ye do yourselves4 ,ye will never keep one word of what you say4 ,therefore1 when ye sin bring a sacrifice1 and look to my ,son1 the ,lamb that is to be slain and offered up1 and ye shall have pardon in him4 ,,ii4 ,christ ,jesus apprehended by faith1 is the accomplishment and perfection of the law4 #a4 ,because ,christ ,jesus1 or faith laying hold upon him1 accomplishes the same end that the law was ordained for of itself4 ,the law was appointed to justify men1 that it might be a rule of righteousness according to which men might stand before ,god and live4 ,now when the law was weak through the flesh1 and could not give life1 7,rom4 viii4 #c2 ,gal4 iv4 #ba47 and the law ordained to life1 wrought more death1 and made sin exceeding sinful1 7,rom4 vii4 #aj-ac47 therefore ,jesus ,christ came in the flesh1 to do what the law was unable to do1 and to bring many sons unto glory1 that the just might live by faith1 ,gal4 iii4 #aa4 ,the law should never have gotten its end1 no man should have stood before ,god1 but the curse only would have taken place1 and the promise would have been of no effect4 ,therefore1 ,jesus comes1 and gives obedience to the law1 and delivers men from the curse of it1 and by faith puts men in as good1 and even in a better condition1 than they would have been by the promise2 so that the justified sinner may come before ,god1 as well as innocent ,adam1 and have as great confidence and assurance1 and peace by faith1 as he could have had by inherent holiness4 ,imputed righteousness comes in as a covering over the man's nakedness1 and doth the turn7#dfc7 of perfect inherent holiness4 #b4 ,christ1 or faith laying hold on him1 is the end or accomplishment of the law1 because faith in ,christ fulfils the righteousness of the law1 in respect of a believer's personal obedience4 ,although the believer gave not perfect obedience1 and so cannot stand in terms of justice1 yet he gives sincere and upright obedience1 which the law should never have got4 ,the command wrought sin and death1 by occasion of corruption1 and never would any point of it be fulfilled by men4 ,for as long as the curse was standing1 no obedience could be acceptable till justice was satisfied1 and though that might have been dispensed with1 yet there is none that are righteous1 none seek after ,god4 ,no good principles of obedience were in us1 but all are corrupt1 and have done abominable works1 and all our righteousness is as a menstruous cloth2 and though upright obedience could have been yielded1 yet the law exacted perfect obedience4 ,but now faith in our ,redeemer absolves a man from the curse of the law1 so that now he is not looked upon as an enemy1 but a friend2 and then it puts a man upon obedience to the command from new motives and principles3 and thus the righteousness of the law is fulfilled in us1 who walk after the ,spirit1 ,rom4 viii4 #d4 ,and that imperfect obedience is accepted of ,god1 and received off his hand1 by virtue of the sacrifice and atonement of ,christ4 ,the law would accept of no less1 no not of nine commandments1 if the tenth was broken4 ,but now ,god in ,christ accepts of endeavours and minting17#dfd7 and so is the law in some way or other accomplished4 ,and faith leads a man on till he be perfected4 ,he walks by faith from strength to strength1 till he appear before ,god1 and be made holy as he is holy4 ,faith in ,christ is the end of the law4 #c4 ,because whatever faith wants of perfect and personal obedience1 it makes up in ,christ's obedience1 and thus is the law thoroughly accomplished1 for what it wants in the believer it gets in ,christ4 ,paul would have the ,romans take this way1 ,rom4 vi4 #aa3 8,likewise reckon ye yourselves dead indeed unto sin1 but alive unto ,god through ,jesus ,christ40 ,ye may gather by good consequence1 that since ,christ hath died to sin as a public person so ye should die with him unto sin1 and mortify sin with him4 ,and thus may ye have consolation against your imperfect personal mortification4 ,ye were thoroughly mortified in ,christ4 ,so the believer may look unto ,jesus1 as one who hath given obedience even unto the death1 and that1 not in his own name but for us1 that the imperfect holiness and obedience of every sound believer1 may have his complete righteousness to cover it1 and come next the ,father's eye4 ,and thus is the law fulfilled1 and this way doth faith not make void1 but establish the law1 ,rom4 iii4 #ca4 ,and as the law got better satisfaction in the sufferings of ,christ1 who became a curse for us1 than in all the punishment we could endure1 so it gets more satisfaction to the command by his obedience than if our personal had been perfect4 ,christ was 8made under the law1 that we might receive the adoption of sons10 7,gal4 iv4 #d7 and the ,son's being made under the law is of more worth than all our being under it4 ,now faith puts that obedience of ,god ,man in the law's hand4 ,when we do ,god's will1 he brings out ,christ ,jesus1 8,lo1 7says he7 ,i come1 ,i delight to do thy will10 ,psal4 xl4 #g-i4 ,in a word1 faith in ,jesus accomplishes the law1 in the commands1 in the promise1 in the curse1 as might be easily shown1 if your time would allow4 7#a7 ,in the curse1 because it lays hold upon ,christ1 who was 8made a curse for us10 7,gal4 iii4 #ac7 and so gives complete satisfaction to the ,lord's justice in that point4 ,it holds up the sacrifice and propitiation of our ,saviour1 and justice says1 ,i am satisfied4 ,it holds up the ransom1 7,job xxxiii4 #bd7 and therefore ,christ says1 8,deliver them from going down to the pit1 for ,i have found a ransom40 ,again we also observe1 7#b7 ,that faith in ,christ also fulfils the commandments of the law1 because it is the fountain of new obedience unto the law4 ,it hath a respect unto all ,god's righteous judgments4 ,it purifies the heart into the obedience of them1 and it works by love1 and so it is the end of the law for righteousness4 ,it not only gives the answer of a good conscience unto all challenges and curses from ,christ's blood1 but daily derives virtue out of ,jesus ,christ1 to bring forth fruit unto ,god4 ,what it cannot reach by doing1 it supplies by believing1 and laying hold upon ,christ's obedience4 ,and this is the righteousness of the law fulfilled in us4 ,let us also1 7#c7 ,look upon the promise of life1 and it is accomplished also by faith in ,christ4 ,for the law could not have given life1 and so the promise would now be in vain2 but ,christ by faith justifies the sinner1 and he lives1 yea1 hath eternal life in him1 and so all the three are strengthened and established4 ,faith is the most comprehensive commandment1 #a ,john iii4 #bb1 #bc4 ,it is put for all the commandments1 7#a7 ,by acknowledgment of the breach of all1 and so it magnifies the law1 and makes it honourable1 and subscribes to the sentence of justice and the authority of the command2 7#b7 ,by satisfaction1 because it gives a price for the breach of it1 and puts the ,cautioner7#dfe7 in the craver's hand2 7#c7 ,by obedience1 because after this1 it hath a respect to all ,god's laws1 and endeavours after new obedience to every one of them4 ,the improvement of all this is extremely plain4 ,it may serve to discover unto us how we disappoint ,god of his end in giving unto us the command4 ,and the law was given for the best purposes4 ,but1 the most part of men have no end1 no use of the law4 ,god hath given it for some end1 but they know it not4 ,they live without ,god1 and without rule in the world4 ,men walk as if there was no law1 nor command1 nor curse4 ,there are but two ends the command was ordained for1 the first instituted end which it naturally tends unto is life1 7,rom4 vii4 #aj7 and the second end for which ,god hath appointed it since the first is missed1 is to pursue men to ,jesus ,christ1 and convince them of sin1 to make them once die that they may live1 ,rom4 vii4 #i4 ,but the most part know neither of these ends4 ,a carnal profane generation will not seek life by the righteousness of the law2 their iniquities testify against them even to their face1 and their sin is found hateful4 ,there is not so much as an endeavour among too many ,christian professors1 either to approve themselves unto men1 or their own consciences in their outward walking4 ,they walk without any regard of a command1 or rule1 as it were by guess4 ,their own rule is what pleases them best4 ,what suits their humours1 and crosses ,god's word1 that they will do1 as if they knew not the curse1 or were afraid of the sentence of condemnation4 ,they walk in peace1 and have no changes1 they walk in the imagination of their vain hearts4 ,they cannot say1 and none will say for them1 they seek life by the law1 their contempt of it is so palpable1 and yet no other end of it they know so it is to them as if ,god had never appointed it4 ,again1 #b4 ,there are many wrong and false ends1 or uses of the law1 when we make it the immediate mean to life and righteousness1 and seek justification by it4 ,and this was the end that these false teachers would have made of it4 ,this is the end that the ,israelites looked to4 8,all that the ,lord hath commanded1 will we do40 ,o that was a great undertaking6 ,poor men1 they knew not what they said4 ,they thought upon no other thing but obedience to the command1 and so made it a covenant of works4 ,thus did the people that followed ,christ1 ,john vi4 #bh4 ,and the young man that came to ,christ said1 8,what good thing shall ,i do1 to inherit eternal life80 ,here doing was preferred to living by faith1 ,rom4 x4 #a-bc4 ,the ,jews did so1 and missed the right way4 ,and few of you will take7#dff7 with this1 that ye seek to be justified by your own works2 and yet1 it is natural to men1 they will not submit to ,god's righteousness4 ,there is need of submission to take ,christ4 ,o would not any think all the world would be glad of him1 and come out and meet him bringing salvation8 ,would not dyvours7#dfg7 and prisoners be content of a deliverance8 ,were it any point of self denial for a lost man1 to grip a cord cast unto him8 ,yet here must there be submission to quit your own righteousness4 ,it were of great moment to convince you of this1 that ye are all naturally standing to the terms of a covenant of works1 ye who are yet alive1 and the commandment hath not slain you1 with ,paul1 ,rom4 vii4 #i1 #aa4 ,ye are yet seeking life by the law1 if ye have not applied the curse unto yourselves4 ,after application of yourselves to the command1 ye are yet seeking life by it4 ,ye adorn yourselves with some external privileges1 in some external duties of religion1 some branches of the second table duties1 and come to ,god with these4 ,some think to satisfy ,god for their faults1 with an amendment in time to come4 ,some think ,god cannot punish some faults in them1 because they have some good things in them4 ,ask many men the ground of their confidence1 and in all the world they know not how to be saved1 unless their prayers do it1 or their keeping the kirk47#dfh7 ,but this is not the end that ,god hath sent out the law for4 ,ye cannot now stand to such a bargain4 ,the law is now weak through the flesh1 and it is now impossible for it to give life4 ,though you would pray never so much1 all is but abomination4 ,and would not many of you think ye were in a fair venture for heaven1 if no man living could lay any thing to your charge1 but were you unblameable in all the duties of the first and second table8 ,could you say1 though you know nothing as by yourselves1 that you were frequent and fervent in prayer1 reading1 and meditation2 and as far advanced as ,paul1 or ,david1 or ,moses1 or ,job1 sure ye would think yourselves out of doubt of heaven8 ,nay1 but in this1 ye may see ye are seeking righteousness by the law4 ,though ye were so far advanced1 yet ,god1 who is of purer eyes than to behold iniquity1 would look to your sins1 and pass by your righteousness1 and all that would be as menstruous rags before him2 and therefore ,paul was much wiser1 who said1 8though ,i know nothing by himself1 yet am ,i not hereby justified40 #c4 ,many make the law an end1 when ,god hath only made it a mean4 ,god hath appointed the law for some other use1 namely1 to be subservient to ,christ and the gospel4 ,but oftentimes we make the law the end of all ,god's speaking to us1 and so conclude desperate resolutions from it1 7,rom vii4 #i74 8,when the law came1 sin revived1 and ,i died40 ,here the man is slain by the commandment1 and not yet come to the healing ,physician at ,gilead4 ,we use to gather desperation of the command1 when it presses so perfect and exact obedience1 such as we cannot yield4 ,when it craves the whole sum1 without the abatement of a farthing1 we sit down under the sense of an impossibility to obey1 and will not so much as mint7#dfi7 at obedience4 ,because we cannot do as we ought1 we will not do as we can4 ,because we cannot do in ourselves we conclude nothing can be done at all4 ,this is to make the command the last word1 and the end of ,god's speaking4 ,doth not the child of ,god frequently sit down and droop over his duty1 while he looks upon the ,egyptian taskmaster1 the command1 charging the whole work and portion of brick1 and giving no straw to work upon8 ,so are many in duties4 ,while the aim and eye is upon some measure according to the perfect rule1 the hands fall down feeble1 and none is wrought at all1 and they do not look if there be another word from ,god posterior to the command1 a word of promise4 ,we use also to gather desperate conclusions of the curse1 and make the law according to which we examine ourselves1 the end of ,god's manifesting his mind unto us1 and do not look upon it as a way leading to some other thing4 ,when ye have tried yourselves1 and applied your own ways and state unto the perfect rule1 ,god's verdict of all men's condition is true in you1 8all have sinned1 and come short of the glory of ,god10 8there is none righteous1 no1 not one10 and so if necessitated to apply the dreadful sentence of the judgment to yourselves1 ye stay there1 and sit down to lodge with the sentence of condemnation1 as if that were ,god's last word to sinners4 ,is not this to make the law the end1 which is but appointed for another end8 ,the curse is not irrepealable4 ,why then do ye pass peremptory conclusions1 as if there was no more hope1 but it were perished from the ,lord8 ,,ii4 ,to discover unto us the right end and use of the law1 the great design and purpose of ,god in making such a glorious promulgation of the law on mount ,sinai1 and delivering it by the ministry of angels1 in the hands of a mediator4 ,the end which ,god hath been driving at these six thousand years1 is this only1 that men may come to ,jesus ,christ and believe in him4 ,the end wherefore the covenant of works hath been preached since ,adam's fall1 is only this1 to make way for a better covenant of grace1 that men may hearken to the offer of it4 ,now faith in ,jesus ,christ hath two special actings1 either upon ,christ for justification of the person1 and eternal life and salvation1 or for sanctification of the person and actions1 in the fruits of new obedience4 ,and in the text1 unfeigned faith is described from both these1 and gives the answer of a good conscience1 that is1 of absolution from the curse1 by the blood of ,jesus1 and makes him as quiet as he had never sinned4 ,and then it purifies the heart1 and worketh by love4 ,now the law is a mean appointed of ,god1 and instituted to lead to both these1 and ,christ in these4 ,the law is appointed to lead a man to faith in ,christ1 for salvation and righteousness1 and the suitableness of it to that end1 we comprehend thus3 #a4 ,it convinces of sin2 8,the law entered that the offence might abound10 and 8was added because of transgressions10 ,rom4 v4 #bj1 ,gal4 iii4 #ai4 ,this is the end of ,god's sounding the trumpet1 and declaring our duty1 8that every mouth may be stopped0 before ,god1 and that none may plead innocence before his tribunal4 ,while men are without the law1 they are alive1 and think well of themselves1 but the entering of the commandment in a man's conscience1 in the length1 breadth1 and spirituality of it1 makes sin to appear exceeding sinful4 ,sin was in the house before1 but was not seen before1 and now when the bright beam of a clear1 spiritual1 holy law1 carrying ,god's authority upon it1 is darted into the dark soul1 ,o what ugly sights appear6 ,the house is full of motes4 ,ye cannot turn the command where it will not discover innumerable iniquities1 an universal leprosy4 ,for all the actions that were called honest1 civil and religious before1 get a new name1 and they being seen in ,god's light1 are called rottenness1 and living without the law1 ,rom4 vii4 #i c4 ,think ye1 but the woman of ,samaria knew her adultery1 before ,christ spake to her8 ,nay1 but ,christ speaks according to the law and makes it a mean of faith4 ,he tells her all that ever she did4 ,he tells her indeed what she knew before1 but in another manner4 ,men know their actions1 but the ,lord discovers the sinfulness of them1 as offensive to ,god's holy majesty1 and pure eyes4 ,it will force a man to give his sin the right name1 it will take away all excuses and shifts1 and aggravate sin1 that it may become exceeding sinful4 ,but further1 #b4 ,this is not the last end of it4 ,not only is it ordained to stop all mouths1 but to make all flesh guilty before ,god1 8,for by the deeds of the law shall no flesh be justified10 ,rom4 iii4 #ah1 #ai4 ,it convinces of an impossibility to stand before ,god1 and so it kills a man4 ,and now the man asks1 8,what shall ,i do to be saved80 ,he cannot stand before ,god in terms of justice1 where none can stand1 and so either must some other delivery come1 or he is gone4 ,now here he is put from making satisfaction1 8,who can abide with everlasting burnings80 ,he sees himself standing under the stroke of justice2 and where can he go from ,god's presence8 ,if he go to heaven1 he is there1 if to hell1 he will find him out1 the light and darkness are alike to him1 ,psal4 cxxxix4 #g-aa4 ,not only the cries of sinful man1 but of wretched and miserable man1 are heard from him6 ,now these are the steps the law proceeds by4 ,but it must not stay there1 or else it is not come to the end of it4 ,it must put a man within the doors of the covenant of grace4 ,the law is a messenger sent to pursue a man out of his own house of self confidence and security1 he was like to perish in1 and not to know it4 ,now by discovering his sinful and cursed condition1 it brings him out of himself1 and out of all created things4 ,but the end is not yet attained1 till it put him in ,christ's hand1 and enter him in the border of the city of refuge and this is the end of the abounding of sin by the law1 that grace may superabound1 ,rom4 v4 #bj4 ,and this is the end of the concluding him under sin1 and making him guilty before ,god1 that the promise of faith may be given him1 and another righteousness revealed by faith1 ,rom4 iii4 #bj1 #ba1 ,gal4 iii4 #bc4 ,and now he is at peace1 being justified by faith1 and rests as a stone in its own place 7,rom4 v4 #a1 #b 71 and the law hath nothing to do with him2 he is out of its jurisdiction4 #c4 ,now when it hath pursued him unto ,christ for salvation1 yet the command is still useful1 and appointed yet for faith in ,jesus1 in performing new obedience4 ,the ,christian's daily walking is but the turning of the old round1 as the sun doth this day go about the compass it did the first day1 so his life is but a new conversion still4 ,when he is now settled on ,jesus for salvation1 he must yet be put by7#dgj7 the command4 ,it discovers his dally sins1 and so he is put to ,jesus1 the open ,fountain for all sin and uncleanness4 ,and the command comes out in perfection1 and discovers his shortcoming and inability1 and therefore he is put to ,jesus for strength4 ,and this is the end of the perfect rule upon believers1 that they1 comparing duty with their ability1 may be forced to make up their inability for duty by faith in ,christ4 ,,iii4 ,we may know from this what great encouragement we have to believe1 and how great warrant1 since not only ,god commands faith itself 7#a ,john iii4 #bc471 but he hath appointed faith to be the end of all other commands1 and hath given the whole law for this end4 ,for 8without faith it is impossible to see ,god40 ,faith is that which ,god loves best in all obedience4 ,what is it that makes faith so precious8 ,certainly not the act itself1 but the precious object of it1 ,jesus ,christ1 in whom the ,father is well pleased4 ,faith glorifies ,god in his justice and mercy most1 and abases the creature4 ,now what an obligation lies on us to believe8 ,it is usual to question a right and warrant of faith1 when we have no doubt of other commands4 ,but1 in all reason1 any command might be questioned before faith4 ,there is no duty admits of less disputing4 ,hath not ,god put it out of all controversy8 ,what warrant have ye to pray1 or to sanctify the ,sabbath8 ,is it not because ,god commands these duties8 ,and do ye not go about them in obedience to ,god1 notwithstanding of the sense of your own inability8 ,how comes it then that ye make any more scruple of this8 ,hath not the same authority that gave the ten commands1 given also this new command8 ,and shall not disobedience be rebellion1 and worse than witchcraft87#dga7 ,but when besides all this1 it is the appointed end of all the commands1 so that ye may say1 it is commanded in all the commands and the whole law1--command and curse is a virtual kind of commanding faith1--then what shall disobedience be8 ,when ye break one command1 ye are guilty of all4 ,much more here1 not only because of ,god's authority stamped upon all1 but because it is the common end of all4 ,if ye could once come to believe that ye had as good warrant to believe in ,christ as to abstain from cursing ,god's name1 and as great obligation1 what could ye answer for disobedience8 ,,iv3 ,this is a point of great consolation also4 ,what more terrible than the law8 ,nothing in all the world4 ,nothing in all the word so dreadful as the trumpet on ,sinai1 sounding louder and louder4 ,the judge and law gives voice4 ,yet if ye could look to the end of it and if the vail that was on the ,jews' heart be not upon yours1 ,o how comfortable shall it be6 ,doth not a command and curse form a dead sound in an awakened man's ears1 and strike unto his heart like a knife8 ,but if he knew this1 it would be a healing medicine4 ,would not many sinners wish there would be no such thing in the ,bible as a condemning law1 when they cannot get it escaped8 ,but look to the end of it1 and see gospel saving doctrine in the very promulgation of it4 ,when it was published1 it made the ,jews all to tremble and cry out1 and even holy ,moses himself was afraid4 ,but there is more consolation than terror here4 ,this condemning law is delivered in a ,mediator's hand1 even ,jesus ,christ1 ,gal4 iii4 #ai1 #bj4 ,who was he that spake out of the cloud1 and fire1 and came and set down his throne on ,sinai1 accompanied with innumerable angels8 ,deut4 xxxiii4 #b1 ,acts vii4 #ec4 ,it was ,jesus ,christ that spoke to ,moses in the mount1 and in the bush also1 ,acts vii4 #ce1 #ch4 ,is it then the ,mediator's law1 whose office it is to preach glad tidings1 and the day of salvation8 ,sure then it needs be dreadful to no man4 ,for if he wound1 he shall heal1 and he comes to bind up the broken hearted4 ,ye may look on the command and curse as messengers sent by mercy1 to prepare you1 and make his way straight before his face4 ,the end of the law is not to condemn you1 to stop your mouth1 and make you guilty4 ,that is not the last work it is appointed for1 but the ,mediator hath another end1 to bring you to the righteousness of faith1 to save you without yourselves4 ,therefore ye may more willingly accept the challenge1 since it comes in so peaceable terms4 ,what should be terrible to you in all ,god's word and dispensation1 since the ministry of condemnation and death is become the port7#dgb7 of heaven and life8 ,what must all his other dealings be8 ,surely there is nothing in the world1 but it must lead to this end also4 ,prosperity and adversity1 the end of them is faith1 conviction and challenges4 ,be not then as men without hope1 when you are challenged1 for the challenge comes from a ,mediator who would have you saved4 ,v3 ,you may see hence how injurious they are to grace who cry down the law4 ,the ,antinomian cannot be a right defender and pleader for faith 7the end of the command71 when he opposes the command that leads to that end4 ,he can not exalt ,christ aright1 or lead men to him1 when he will not come under the pedagogue's hand to be led to ,christ4 ,the law1 even as a covenant of works1 is of perpetual use to a believer1 because it lays a blessed necessity upon him to abide with ,christ4 ,it is a guard put before the door1 to keep him1 as it was a schoolmaster to bring him to ,christ1 and makes a man subordinate to the gospel as a mean to the end1 and so it ought to be used4 ,so then it is against the truth to say that the ,israelites were under the law1 and not ,christians4 ,the law came not to be a mean of life and righteousness unto them1 but that the offence might abound1 that so grace might superabound4 ,the law was not intended1 but ,christ was intended1 and this end they could not fix their eyes upon1 by reason of the hardness of their hearts4 ,it is also false1 that ,christian believers are wholly exeemed7#dgc7 from the command and law4 ,no1 he hath use of all that leads to ,jesus ,christ1 and the law itself becomes gospel under that notion4 ,the command stands in its integrity1 that he may be convinced of shortcoming and inability1 and so may believe in ,christ4 ,the curse also stands1 and condemns him for new sins1 that he may believe in ,christ1 who justifies the ungodly4 ,again1 it is not truth1 that the law is no mean of conversion1 though not in its own virtue and power1 but as it is delivered in a ,mediator's hand1 and applied by the ,spirit of grace and the gospel4 ,use ,,vi3 ,we exhort you not to disappoint ,god of his end1 and if he hath given the law for this end1 never rest till ye be at the end4 ,let the law enter into you once1 or enter ye into it4 ,ye cannot come to ,jesus unless it lead you4 ,let it enter into your consciences1 with ,god's power and authority as his law1 and examine yourselves by it1 else ye shall never believe in ,christ4 #b4 ,accept all the challenges of the law1 let it enter till your mouth be stopped4 ,read your obligation well1 that ye may see how much ye owe4 #c4 ,let faith be the issue and result of all the applications of the law to yourselves4 ,ye go in the law's hand to ,christ1 but sit not down with it1 or else you will not go free till ye have paid the last farthing4 ,make faith in ,christ the end of the curse condemning you1 that he may absolve you1 the end of the command1 commanding1 that he may give strength and fulfil in you the righteousness of the law4 ,god never sent a condition to you1 but that you may believe1 and be established4 #d4 ,let it be your exercise to travel between an impossible command1 and ,christ ,jesus by faith1 through whom all things are possible4 ,write always down how much ye owe1 that ye may see grace superabounding4 ,sit not down to examine the duty1 or go not about it in your own strength4 ,be not discouraged though ye find no strength4 ,ye are called in such a case to believe4 ,nay1 in a word1 what is all the ,christian's employment8 ,faith exhausts it all4 ,look on the command1 and it calls for believing4 ,look upon the curse and it calls also for believing4 ,sermon ,,xii4 #a ,tim4 i4 #e4--8,now the end of the commandment10 c4 ,we come now1 as was proposed1 to observe1 ,thirdly17#dgd7 ,that faith unfeigned is the only thing which gives the answer of a good conscience towards ,god4 ,conscience1 in general1 is nothing else but a practical knowledge of the rule a man should walk by1 and of himself in reference to that rule4 ,it is the laying down a man's state1 and condition1 and actions beside the rule of ,god's word1 or the principles of nature's light4 ,it is the chief piece of a man4 ,the man is as his conscience is4 ,it is a man's lord4 ,as a wing to a bird1 or as a rudder to a ship1 so is conscience to a man in all his ways4 ,the office of conscience is ordinarily comprehended in three styles it gets4 ,it is a law or rule1 a witness1 and a judge1 or a light1 a register1 and a recorder1 and an executioner4 ,for the conscience its first act is some principle of nature's light1 obliging it as a rule to walk by1 or some revealed truth of ,god1 whereof the conscience is informed4 ,now the conscience1 in the second place1 comes to examine itself according to the rule1 and there it bears witness of a man's actions or state1 and faithfully records and depones47#dge7 ,and at length the conscience pronounces the sentence upon the man1 according as it has found him1 either accusing or excusing1 condemning or absolving4 ,now a good conscience is diversely taken in scripture1 ,i4 ,a good conscience is an honest clean conscience1 bearing testimony of integrity and uprightness in walking1 such as ,paul had1 #b ,cor4 i4 #ab1 8,our rejoicing is this1 the testimony of our conscience1 that in simplicity1 and godly sincerity1 we have had our conversation in the world40 ,heb4 xiii4 #ah1 8,we trust we have a good conscience1 in all things willing to live honestly40 ,acts xxiv4 #af1 8,herein do ,i exercise myself in having a conscience void of offence1 towards ,god and man40 #a ,pet4 iii4 #af1 8,having a good conscience1 that whereas they speak evil of you1 as of evil doers1 they may be ashamed that falsely accuse your good conversation in ,christ40 ,,ii4 ,a good conscience is a conscience calmed and quieted1 that hath gotten an answer to all challenges1 the blood and resurrection of ,jesus1 #a ,pet4 iii4 #ba4 ,and this we take to be meant here4 ,the good conscience is the conscience that is sprinkled with ,christ's blood1 from dead works1 to serve the living ,god1 ,heb4 ix4 #ad4 ,for the guilty man that comes to ,christ1 and washes in the fountain opened for sin1 hath no more conscience of sins1 ,heb4 x4 #b4 ,and therefore it is called a pure and clean conscience1 #b ,tim4 i4 #c1 8,i thank ,god1 whom ,i serve from my forefathers1 with a pure conscience10 c42 the stain of guilt is taken away4 ,now ,i say1 faith only gives the answer of a good conscience4 ,the man that comes to ,christ hath an ill conscience1 when he hath examined himself according to the law1 and given out faithful witness of his own state and condition1 and accordingly pronounced sentence1--a sentence condemnatory4 ,he finds himself lying under ,god's curse1 and so the conscience from a judge turns a tormentor1 and begins to anticipate hell1 and prevent7#dgf7 the execution of wrath4 ,all the world cannot answer this challenge1 or absolve from this sentence1 until faith come and give a solid answer1 that may be a ground of peace4 ,and its answer is good and sure1 because it dips the conscience in the blood of the ,son of ,god4 ,for the blood of bulls and of goats could not do it1 the redemption of the soul was precious4 ,faith puts the soul over head and ears in the fountain opened1 and it comes out like snow1 or wool1 though it were like scarlet or crimson4 ,the law condemned1 and the conscience subscribed itself sinful1 and concluded itself lost in sin2 but faith in ,christ pleads before mercy's throne1 where judgment and justice also sit4 ,it pleads its cause over again1 and gets the former sentence repealed4 ,the conscience gave in the charge against the man1 but faith sits down and writes the discharge2 and so he is as free as if all his debt was paid1 or never contracted4 ,faith puts the ,cautioner in the creditor's hand1 and goes free4 ,as the law writes down a charge of sin and curses1 faith sets against it as many sufferings in ,christ1 as many blessings in the ,blessing of all nations4 ,and when the conscience that condemned itself by faith again absolves itself1 ,o what a calm1 what a perfect peace is it then kept in6 ,what a continual feast doth it enjoy6 ,prov4 xv4 #ae4 ,make him never such a great man in the world1 he would utterly despise it1 and count himself more blessed in the pardon of sin1 and the friendship of ,god1 than all the enjoyments of this world4 ,he is better in some respect than if he had never sinned1 for his sin is1 as it were1 not before ,god4 ,and withal he hath got not only acquittance from guilt1 but acquaintance with ,jesus ,christ1 the ,blessing of the nations1 and the ,desire of all the families of the earth4 ,now may he triumph and boast in ,christ ,jesus4 ,who shall condemn8 ,it is ,god that justifies1 it is ,christ that died1 and is risen again4 ,he may say with ,david1 8,i will not fear1 though my iniquities compass me about20 and with ,job1 8,if he cause quietness1 who can give trouble80 ,we observe then that1 ,i4 ,before a man come to ,christ1 he has an ill conscience2 for either he is at peace with himself1 and absolves himself1 saying1 ,i shall have peace1 though ,i walk in the abominations of my heart1 ,deut4 xxix4 #ai2 or he also says1 8,because ,i am innocent10 therefore ,god will turn away his wrath1 ,jer4 ii4 #ce4 ,he cries peace1 peace1 when there is no peace1 7,ezek4 xiii4 #aj47 and that is but a desperate condition1 and a bad conscience1 if any can be so called4 ,this is the secure and seared conscience1 that either doth not judge itself1 because a man hath beaten it flint hard1 or is constantly absolving itself upon false grounds4 ,that is the conscience that in all the creation is nearest the desperate conscience1 that shall never have a good answer4 ,his sin is but lying at the door like ,cain's1 and shall enter in when judgment comes4 ,he is but flattering himself in his own eyes1 till his iniquity be found hateful1 and till sudden destruction comes as an armed man4 ,look upon ,deut4 xxix4 #bj1 and see such a man's case4 ,there is no peace for him1 the ,lord will not pity nor spare him1 but pour upon him all the curses of the law1 even when he blesses himself in his own eyes4 ,in short1 he is such as is awakened to see where he is1 and condemns himself according to the word2 and that is a better and a more hopeful conscience than the former1 yet it is but an ill conscience4 ,conscience doth act its part aright1 and in so far it is good1 but the man is but in a miserable condition4 ,withal it gives such a wound to the soul1 as none can bear it4 ,all the sad affections which take up men's spirits come in1 and this is the worm which never dies in hell1 and the fire which shall never be quenched4 ,anger1 grief1 hatred1 despair1 always dwell with an ill conscience4 ,this is both the resemblance of hell1 and the sparks which come from that devouring fire4 ,but1 ,,ii4 ,when the troubled conscience1 tossed up and down1 and looking upon all hands for help1 and all refuge failing them1 and no person caring for their soul1 when it gets once a look of ,jesus1 and roweth unto his shore1 ,o what a change6 ,he commands the winds to calm1 and the waves to cease1 and says unto him1 ,son1 be of good comfort1 thy sins are forgiven4 ,faith finds in ,jesus ample grounds of answering all challenges1 of silencing all temptations1 of overcoming all enemies1 and commands the soul to go into its place of refuge4 8,return unto thy rest1 ,o my soul1 for the ,lord hath dealt bountifully with thee10 c4 ,psal4 cxvi4 #g-i4 ,we shall now shut up all with the application in some uses4 ,use ,i4 ,we may learn hence how few have a good conscience4 ,faith is a rare thing1 but a good conscience is much rarer4 ,and here we may notice1 #a4 ,that the conscience which is dead and sleeping1 is not a good conscience3 every quiet and calm conscience is not a good one4 ,ye may dream over your days with the foolish virgins1 and take rest in a pleasing delusion1 and cry peace1 peace1 and yet the end of it will be worse than the beginning4 ,a conscience that acts not at all1 nor judges itself1 is1 as it were1 no conscience2 either ignorance hath blinded it1 and keeps it in the dark1 or wickedness hath stopped its mouth4 ,you think your conscience good because it tells you few of your faults1 it troubles you not2 but that conscience must once speak1 and do its office1 it may be in a worse time for you4 #b4 ,it is not a good conscience that always speaks good1 and absolves the man4 ,god may condemn when it absolves4 ,when ye walk according to false principles and grounds1 and either take a wrong rule1 or know not how to apply the rule to yourselves1 shall ,god approve of false judgment8 ,your conscience is erring and deludes you4 ,but1 #a4 ,the good conscience is not only a quiet conscience1 but a quieted conscience4 ,it not only hath peace1 but peace after trouble4 ,ye then that have no peace1 but what ye had all your days1 it is but a mere fancy4 ,the answer of a good conscience quiets the distempered mind1 it comes by the sprinkling and washing of ,christ's blood4 ,he that hath peace on solid grounds with ,god1 hath once taken up his enmity against him4 #b4 ,the good conscience hath been once an evil conscience1 when it met with the command4 ,the man has once been under the law1 before he came to faith1 and examined himself1 and his conscience condemned him as not righteous1 and out of ,christ4 ,ye then that never examined your state1 according to the perfect and holy law1 and never judged yourselves1 ye cannot believe in ,jesus1 and so can have no good conscience4 #c4 ,the good conscience flows nearest from faith answering the challenges of the law4 ,some have had sore distempers of conscience1 and puddling exercises of terror4 ,but how they were eased or quieted they cannot tell1 but their spring-tide ebbed1 and they bubbled no more4 ,it went away at will1 and did wear out with time4 ,this is not a good conscience1 that knows not distinctly the grounds of faith to oppose to the law's condemnation4 ,some turn to build cities with ,cain1 and pass the time pleasantly1 or in some business1 that they may beguile their challenges4 ,but this is not the conscience that faith makes good4 ,now1 set apart all these who do not examine themselves at all1 nor judge themselves1 but live in a golden dream1 who have never been arraigned before ,god's tribunal1 or summoned by his deputy to appear before his judgment-seat2 and join unto these all persons who1 judging themselves1 take other rules of absolution than the word gives1 who after trial absolve themselves1 and withal those1 who1 condemning themselves1 yet flee not unto this city of refuge1 this blood of sprinkling1 to get a solid answer in the word to all their challenges1 and ,o how few are behind6 ,it is but as the gleaning after the vintage4 ,nay1 many believers have not a good conscience1 though they have a right to it1 because they settle not themselves on the grounds of faith1 and go not on from faith to faith4 ,there must be some sense of faith1 before faith answer rightly1 and give peace to the mind4 ,use ,,ii4 ,ye see the way to get a good conscience4 ,believe much1 and maintain your faith4 ,it is as simple and poor a mistake as can befall a soul4 ,ye think because ye have not peace after your believing1 therefore it was not unfeigned and true faith3 and therefore ye will not believe1 because ye cannot get peace4 ,but believe that ye may have a good conscience4 ,would ye know your sins are pardoned before ye believe8 ,how precious should faith be unto you1 when by faith ye may not only overcome the world1 but1 as it were1 overcome ,god in judging1 that the soul may be justified when it is judged8 ,ye will not get challenges7#dgg7 answered by your own integrity and uprightness1 or by your performing of duties4 ,no1 no1 these cannot be sufficient grounds of your peace4 ,lay down the solid and satisfying grounds of faith1 of imputed righteousness1 and of salvation by ,jesus ,christ1 and this shall be a foundation of lasting peace4 ,sense makes not a good conscience1 there is much lightness and vanity in it1 and the rule it proceeds by is changeable1 but faith establishes the soul1 and makes it not ashamed4 ,sermon ,,xiii4 #a ,tim4 i4 #e4--8,now the end of the commandment10 c4 ,fourthly1 ,faith purging the conscience purifies the heart 7,acts xv4 #i471 and hope also purifies the heart 7#a ,john iii4 #c471 which is nothing else but faith in the perfection and vigour of it4 ,this includes1 ,i4 ,that the heart was unclean before faith4 ,,ii4 ,that faith cleanses it1 and makes it pure4 ,but 8who can say1 ,i have made my heart pure 7,prov4 xx4 #i471 ,i am clean from my sin80 ,is there any man's heart on this side of time1 which lodges not many strange guests8 ,in answer to this we may observe1 that there is a legal purity1 and a gospel purity4 ,a legal purity is a sincere and full conformity to ,god's holy will and command1 in thought1 affections1 inclinations1 and actions1 and1 in this sense1 who can say1 ,i have made my hands clean8 ,the old corruption sticks to the heart and cannot be thoroughly scraped out1 there are many lurking holes for uncleanness to be hid in4 ,corruption is engrained in him1 and it will not be the work of one day to change it4 ,the whole head is sick1 and the whole body full of sores4 ,all the corners of the heart are full of filthiness and idols1 and though the house be now sweeped and garnished1 and all things look better in it1 yet there are many hidden places of rottenness undiscovered1 and it is the soul's continual exercise to purify itself as he is pure4 ,but evangelical purity and cleanness is that which ,god reconciled in ,christ takes to be so1 and that which in ,christ is accepted1 and is a fount of his clean ,spirit dwelling in the heart4 ,the heart formerly was a troubled fountain1 that sent out filthy streams1 as a puddle4 ,corruption was the mud among the affections and thoughts1 but now a pure heart is like a clear running water1 clean and bright like crystal4 ,now this purity consists in the washing of regeneration1 and sanctification by the ,spirit of holiness4 ,jesus ,christ came both by water and blood1 #a ,john v4 #f4 ,he came by blood1 to sprinkle and purge the conscience1 that it might have no more conscience of sins1 ,heb4 x4 #b1 ix4 #ad4 ,and he also came by water1 that is1 the washing and cleansing virtue of the ,spirit of grace1 to purge and cleanse us from all filthiness of the flesh and spirit4 ,there are two things in sin that ,jesus came to destroy1 the guilt and offence of sin1 whereby the sinner is bound over to condemnation1 and lies under the ,judge's curse1 and the spot of sin1 which also ,christ came to destroy4 ,he did both in his own person1 and he is to perfect this in us personally1 who were judicially reckoned one with him1 ,rom4 vi4 #c-ab1 #a ,john iii4 #e4 ,now ,jesus ,christ hath come with blood to sprinkle the conscience from dead works1 and give it a good answer to the challenges of the law1 and an ill conscience4 ,and he hath come likewise with water1 to wash and cleanse us from the spots1 and filth1 and power of sin4 ,the first removes the guilt1 the latter removes the filth of sin1 and both are done by faith1 which is our victory over the world1 and this is the way how faith overcomes the world by the water and blood4 #a ,john v4 #d-f4 ,the blood of ,jesus ,christ is holden by faith with a twofold virtue of cleansing1 from the guilt1 and from the filth of sin1 and thus cleanses us from all unrighteousness1 #a ,john i4 #g4 ,according to the promise of the covenant 7,ezek4 xxxvi4 #be1 #bf471 the application of the blood of sprinkling hath two effects4 ,one is for justification1 8ye shall be clean10 another is1 8from all your filthiness and idols will ,i cleanse you10 that is sanctification4 ,i4 ,now this purity consists in this1 that the pure heart regards not iniquity in the inward man1 nor delights in sin1 ,psal4 lxvi4 #ah4 ,he sets not up his idols in ,god's place1 ,ezek4 xxxvi4 #be4 ,the cleansing of the heart is from idols4 ,although he cannot get himself purified as ,christ is pure1 and though iniquity be in his heart1 yet he regards it not4 ,he looks not upon it as a guest approven and accepted4 ,sin may be an intruding guest1 but sin is not welcomed with all his heart4 ,he dare not take that pleasure in sin that another man would do4 ,he hath a worm that eats up his pleasure when he departs from ,god1 or his thoughts go a-whoring from him4 ,the unbelieving man's heart is a house full of idols1 but the entry of faith by ,god's ,spirit makes their ,dagon to fall4 ,but1 ,,ii4 ,the pure heart hath much of the filthiness taken away that filled it before1 and so it is denominated from the best part4 ,it is washed and cleansed from a sea of corruption1 and the body of sin that did reign within the heart was formerly like an impure fountain1 that sent out nothing but rotten stinking waters4 ,unto him were all things unclean1 for his heart and conscience was defiled1 ,tit4 i4 #ae4 ,nothing was pure to him1 it ran continually in a stream of unclean thoughts and affections4 ,but now he is purified1 and to the believer 8all things are pure30 the ordinary strain and current of his thoughts and affections run more clearly free of the earthly quality they had1 more sublimated1 more spiritualized1 and he is named by that4 ,though1 it may be1 temptation may trouble the fountain1 and make it run unclean and earthly1 yet it will settle again1 and come into its own posture1 and the dreg fall to the bottom1 and the clean water of the ,spirit be the predominant4 ,but a standing puddle will run foul as long as it runs1 corruption goes through all4 ,it is not a corner of the heart1 but the whole heart4 ,,iii4 ,a pure heart is like a running fountain1 if it be defiled1 it is always casting out the filth1 and is about returning to a right state4 ,but an impure heart is like a standing puddle that keeps all it gets4 ,if by temptation the pure heart and affections be stirred1 and the filth that is in the bottom come up to the brim1 it hath no rest nor peace in that condition1 but works it out again1 and it hath this advantage1 that it is purer and clearer after troubling nor7#dgh7 it was before4 ,for much of the filth would run out that had been lying quiet before4 ,but an impure heart keeps all1 and vents none4 ,if ye trouble it1 ye will raise an ill smell1 and when it settles1 it falls but to the bottom again1 and there is as much to work upon the next time4 ,in a word1 the believer when he sins1 and his heart goes wrong1 he weeps over his heart1 and has no peace till it be cleansed4 ,he washes in the fountain of ,christ's blood4 ,when a natural transgression gets up1 he sets himself against it and the root of it both1 and bears down the original corruption1 which is the fountain of all sin 7,psal4 li4 #e71 and at every descent he brings away something of that puddle4 ,he is upon the growing hand by the exercise of faith and repentance4 ,look upon him after he has seen and been sensible of his sins1 and ye would say it is not the man ye saw4 ,he hates sin more than he did formerly4 ,we also notice1 ,,iv4 ,that purity is sincerity and uprightness 7,james iv4 #h71 8,purify your hearts1 ye double minded40 ,hypocrisy is filthiness and abominable to ,god4 ,he then is a sincere man1 that hath any honesty of heart toward ,god4 ,when his actions are not right1 his heart doth not approve them1 ,rom4 vii4 ,when he cannot come up to his duty1 his desire comes before performance4 ,a sincere man hath a respect to all ,god's commandments4 ,v4 ,the pure man is still purifying himself 8even as ,god is pure40 ,as he who hath called him is holy1 so he is holy in all manner of conversation4 ,he never thinks he is clean enough1 and so he aspires after greater purity1 and is named a saint1 rather from his aim and endeavour1 than from his attainment4 ,he cries1 unclean1 unclean1 am ,i1 and holy1 holy1 ,lord ,god1 art thou4 ,he hath taken up his lodging near the opened fountain1 and dwells there1 never to remove thence1 till he have his robes clean and white in the blood of the ,lamb4 ,no unclean thing can enter into heaven1 and he is trimming himself against that day1 and setting apart all superfluity of naughtiness1 and filthiness1 and still all his righteousness is as menstruous rags4 ,he is cleansing his house1 every day casting out something1 searching out all the corners of it1 lest the unclean thing1 and the ,babylonish garment be hid4 ,his pattern is to walk even as ,christ walked1 #a ,john ii4 #f4 ,now faith and a good conscience have influence on this purifying the heart4 ,i4 ,because faith lays hold upon the cleansing virtue of ,christ's blood4 ,it applies ,jesus ,christ who came by water and blood1 and his blood purges the conscience from dead works1 to serve the living ,god4 ,the blood that was offered up by the eternal ,spirit1 of how great virtue must it be when applied to the heart and conscience1 ,heb4 ix4 #ad4 ,no wonder it makes that like wool which was formerly like scarlet4 ,now faith in ,jesus ,christ applies that blood4 ,it is the very hand that sprinkles it4 ,faith takes up house beside the opened fountain1 and dwells there4 ,faith takes ,jesus for sanctification as well as justification1 #a ,cor4 i4 #cj4 ,faith looks upon a judicial union with ,christ crucified1 and sees his perfect offering once offered to sanctify all1 and therefore makes continual applications with ,david1 8,purge me with hyssop1 and ,i shall be clean1 wash me1 and ,i shall be whiter than the snow40 ,,ii4 ,faith purifies the heart1 because it lays hold on the promises1 and makes use of the word1 #b ,cor4 vii4 #a4 ,faith having such promises1 cleanses the man from all filthiness of the flesh and spirit4 ,the proper order of faith is the word1 and the word is the truth by which we are sanctified and made clean1 ,john xvii4 #ag4 ,there are many precious promises of sanctification and holiness1 and faith draws the virtue of purifying the heart out of the promises1 and applies the promise to his impure heart1 and it is purged4 ,,iii4 ,faith purifies the heart also by provocation and upstirring1 in as far as it gives the answer of a good conscience4 ,for the man who hath gotten a solid answer to all his objections in ,christ's blood1 and hath the continual feast of joy and peace in believing1 ,o how will he abhor himself1 and repent in dust and in ashes6 ,faith takes up ,god's holiness and purity1 and loathes itself with ,job1 and cries1 unclean4 ,the believer will thus reason and conclude1--shall ,i any more delight and live in sin1 since ,i am dead unto it by ,jesus ,christ8 ,rom4 vi4 #a1 #b4 ,he falls in with the beauties of holiness1 and so cannot abide his own4 ,faith begets hope1 and hope purifies the heart4 ,shall then the man who expects to see ,god1 and be a citizen of the new ,jerusalem1 where no unclean thing can enter1 shall he walk in his former lusts1 like the wicked world1 and not make himself ready for the continuing city he goes to1 and adorn himself for the company of the blessed ,god and angels8 ,let us now conclude1 by applying all which hath been said in some uses4 ,use ,i4 ,we may see from what hath been hinted1 how little faith is among you4 ,faith purifies the heart1 but if ye examine yourselves1 your hearts will be found unclean1 and such as the ,holy ,ghost cannot dwell in4 ,the temple in which ,god's ,holy ,spirit resides must touch no unclean thing1 #b ,cor4 vi4 #af1 #ag4 ,are not many men's corruptions rank and lively8 ,unclean hands are an infallible demonstration of an unclean heart1 ,james iv4 #h4 ,these things which proceed out of the heart may teach you what is within the heart4 ,the streams may let you know what is in the fountain ,mark vii4 #ae-bb1 ,james iii4 #aa1 #ab4 ,what need ye any more proof of yourselves8 ,sinners1 look to your hands1 and your outward man1 and learn from them to know your hearts4 ,these things proceed out of the heart and defile the whole man4 ,the profanity of the most part of men's practices1 cursing and swearing c41 is a bitter stream that cannot proceed from a good fountain4 ,it is a wonder how the world satisfy themselves with a dream of faith4 ,what influence hath your faith had upon your heart and conversation8 ,are ye not as earthly and worldly as ever1 as unclean as ever8 ,ye think your hearts good1 but if your conversation be not good1 your hearts are not good4 ,will any person think his sins are pardoned1 when he wallows in them8 ,do they believe they shall obtain the remission of these sins they are not purging themselves from8 ,no1 no1 the blood and water must go together and the ,spirit's sanctifying with ,christ's justifying4 ,use ,,ii4 ,the children of ,god may hence gather the ground and reason of their little progress in sanctification4 ,why are your hearts so unclean1 and why is there so much corruption yet living in your thoughts and affections1 that it cannot keep within the heart1 but1 as a full fountain1 must run out in streams of external actions8 ,it is even this1 ye do not believe much1 and though this be told you1 yet ye will not believe it2 ye take ways of your own to purge out your corruptions1 and it will not do4 ,all your resolutions1 prayers1 sad experiences1 c41 are of no more virtue than the blood of bulls and goats4 ,ye must then apply the blood of the ,son of ,god1 which was offered up by the eternal ,spirit4 ,it is but a poor fancy to suspend believing till ye see a pure heart4 ,how shall ye get a pure heart8 ,is it not folly to forbear planting till ye see fruits1 or to pluck up your tree because it bears not the first day8 ,abide in ,christ1 and ye shall bring forth much fruit4 ,believe1 and believe1 and believe again1 till faith be answered by a good conscience1 till that sweet echo be given unto the ,lord's comforting voice1 8,thy sins1 which are many1 are forgiven thee40 ,be much in laying hold upon the precious promises1 and then your heart shall fall out of love with this present evil world1 and shall relish spiritual things4 ,but who will believe this report8 ,ye go away convinced that this is the only way to purify yourselves1 and yet ye continue puddling in your old way4 ,may ,god persuade your hearts to do better4 ,sermon ,,xiv4 #a ,tim4 i4 #e4--8,now the end of the commandment10 c4 ,fifthly1 ,faith purging the conscience1 and purifying the heart1 works by love4 ,love is the fruit of faith4 ,love is the stream that flows out of a pure heart and a good conscience4 ,by love1 we mean principally love to ,god1 or ,jesus ,christ1 and then love to the saints next to our ,saviour4 ,this is often mentioned in scripture1 8,hope maketh not ashamed1 7,rom4 v4 #e7 because the love of ,god is shed abroad in your hearts by the ,holy ,ghost40 ,this love is the consequence of the peace which a justified man obtains by faith1 ,rom4 v4 #a1 #b2 #b ,cor4 v4 #ad4 ,the constraining love of ,christ flows from this ground1 that a man judges ,christ to have died for him1 from faith's taking up of ,christ in that noble expression of his love1 7,john v4 #dj1 #db47 8,and ye will not come unto me that ye may have life4 ,i know you1 that ye have not the love of ,god in you40 ,faith works by love4 ,love is faith's hand put out in action for ,christ1 and as the mind commands the outward man1 whether it will or not1 so doth faith command love1 ,eph4 iii4 #ag4 ,the rooting and building up in love is a fruit of ,christ's dwelling in the heart by faith4 ,love is the branch that grows in faith's root4 ,these are often joined together1 and comprehend the substance of the law and gospel1 #a ,tim4 i4 #ad1 #b ,tim4 i4 #ac4 ,faith fulfils the obedience to the gospel1 and love is the fulfilling of the whole law1 7,rom4 xiii4 #aj7 so that faith leads a man back again to the command1 that he fled to faith from4 ,faith hath reconciled them and taken up the difference4 ,we shall then show how faith and a good conscience and a pure heart contribute to love4 ,first1 ,faith is the eye and sense of the soul to take up ,jesus ,christ4 ,nothing is loved but as it is known and apprehended to be good4 ,the affections of themselves are blind1 and cannot go forth but as led by the direction of faith4 ,faith is the mind to present love's object4 ,the world sees no beauty nor form in the commands1 that they should desire them4 ,even ,jesus ,christ himself is but foolishness to a natural mind1 he neither knows his need of him1 nor ,christ's suitableness to his need4 ,but faith is the first opening of the eyes1 when we are turned from darkness to light1 and from the power of sin and ,satan unto ,god1 ,acts xxvi4 #ah4 ,christ becomes the believer's wisdom1 righteousness1 sanctification1 and redemption1 #a ,cor4 i4 #cj4 ,the day spring from on high visits them who sit in darkness1 to guide their feet in the way of peace1 ,luke i4 #gh1 #gi4 ,the light of the knowledge of the glory of ,god shining in the face of the ,sun of righteousness1 doth arise and shine into their hearts4 ,the man sees himself in a dangerous condition1 and says1 ,oh ,i where am ,i8 ,and faith discovers1 on the other hand1 all things in ,christ ,jesus suitable to such a case4 ,he sees nothing but vanity1 emptiness1 and misery1 sin1 and condemnation in the creature1 he sees grace1 mercy1 holiness1 righteousness and free salvation in ,christ4 ,set these beside one another1 and judge ye if the soul cannot choose to run out in affection and longing desire4 ,oh6 says he1 to be one with him4 ,faith presents all the motives and attractives of the heart1 and then there needs no more to make it love4 ,faith discovers a man's self unto himself1 and lets him see all misery within1 complete woe within doors1 and it holds forth bread without the ports7#dgi7 for the saint1 and salvation for the lost4 ,it brings in an amiable person1 who is fairer than the children of men1 who is all love1 and hath no spot in him4 ,is it not a sweet word1 a ,redeemer to captives1 a ,saviour to sinners8 ,and will not the soul rise up1 and go forth out of itself8 ,and will it not choose to flit7#dhj7 unto him who is the desire of all nations8 ,will it not go unto him for food and clothing8 ,love then is the soul's journey and motion towards ,jesus1 whom faith hath brought in such a good report of4 ,but1 ,secondly4 ,when faith hath given the answer of a good conscience1 and brought ,jesus nearer hand to the soul1 or the soul nearer unto him1 then love is stronger1 and grows like a fire that many waters cannot quench4 ,it is like jealousy1 that is cruel as the grave1 many floods cannot drown it4 ,union is the ground of love1 union in nature1 or sympathy1 or likeness1 is the ground of affection4 ,according as faith brings ,christ nearer to the heart1 the flame increases4 ,all things are desired and loved as good1 but more desired1 as not only good in themselves1 but good unto us4 ,gold in the ,indies will not much move the heart1 but bring it hither1 and ye shall see who loves it4 ,the first act of faith puts a man in great need of a ,saviour1 and discovers a possibility of redemption through ,jesus1 and in so far he is loved4 ,but when once faith has gone that length as to make a good conscience1 and to calm and silence the woes of a troubled mind1 by the actual application of that desired possible redemption1 and when it can particularly apply the common salvation1 ,o then what burning affection6 8,who is a ,god like unto thee1 who pardoneth iniquity1 and passest by the transgression of his heritage1 because he delights in mercy80 8,whom have ,i in heaven but thee8 and there is none upon earth that ,i desire besides thee40 8,i will love the ,lord1 because he hath heard my voice1 ,i will call upon him so long as ,i live10 as if it had never loved before4 ,they will love much to whom much is forgiven4 ,love1 without such a faith1 is full of jealousies and suspicions1 but when faith hath brought in ,christ to dwell in the heart1 then it is rooted and built up in love1 7,eph4 iii4 #ag7 and then perfect love casts out fear1 #a ,john iv4 #ah4 ,love before such an assurance1 is but a tormenting love1 and hath much fear in it1 saying1 8,oh ,i may want him1 and then ,i will be more miserable than if ,i had not known him40 ,but faith1 giving the answer of a good conscience1 casts out horror and fear1 and then perfects love1 and the soul then closes with ,christ as a ,mediator and friend1 and closes with ,god as a merciful ,father1 now reconciled unto him through ,christ1 and not any more as a stern or severe ,judge4 ,but1 ,thirdly4 ,when faith hath purified the heart1 and cleansed the affections1 then the soul burns with a purer flame of affection and zeal to ,god1 and is1 as it were1 delivered from the earthly weight put upon it4 ,when the heart is purified1 love is like the flame1 whereas1 if he be not so purged1 there may be some heat and fire latent in the ashes1 covered with corruption4 ,but a pure heart is a spiritual heart1 and minds spiritual things1 7,col4 iii4 #a7 and it is a heart going back unto its own place1 ,christ hath touched it with his own heart1 and with his salvation1 and it looks aye7#dha7 sure to him in the heavens4 ,the love of the world is inconsistent with the love of the ,father1 #a ,john ii4 #ae4 ,the love of the world plucks the heart downward1 and the lusts of the flesh are so many weights upon the believer1 that he can not mount up in a spiritual cloud of divine affection to ,jesus ,christ4 ,but the pure and spiritual heart is now more refined1 and delivered from these impediments1 and it is like a pure lamp of oil burning upward4 ,when a man's heart is engaged to any thing of this world1 love cannot be perfect4 ,for love is a man's master1 and no man can serve two masters4 ,sermon ,,xv4 ,matt4 vi4 #cc4--8;,but seek ye first the kingdom of ,god and his righteousness10 c4 ,this is a part of ,christ's long sermon4 ,he is dissuading his disciples and the people from carnal carefulness and worldly mindedness4 ,the sermon holds out the ,christian's diverse aspects towards spiritual and external things4 ,what is the ,christian's disposition in regard to the world1 how should he look upon food1 raiment1 and all things necessary in this life8 8,be careful for nothing40 8,take no thought for your life1 what ye shall eat1 or drink10 c4 8,seek them not as your chief good40 ,but what is his disposition towards spiritual and eternal things1 and how ought ye to look upon them8 8,seek them1 set your heart upon them1 look upon them as your treasure1 and where your treasure is1 let your heart be there also40 ,so then you see here two callings and employments of a man in the world1--two universal callings that comprehend all men1 one natural to us1 and unlawful1 the other divine1 and lawful1 the one paganish1 the other ,christian4 ,what is the employment of all men out of ,christ8 ,there are many different callings and employments among men4 ,one spends his time and thoughts one way1 and another another way1 but all of them agree in one general1 whatever they are3 ,their heart is here4 ,the thoughts they have are bounded and circumscribed in this present world4 ,they are careful for nothing else but what concerns their back and belly17#dhb7 or their name and credit4 ,take the best of them1 whose employment seems most abstracted from the common affairs and distractions among men1 yet their affections run no higher than this present world4 ,on the other hand1 what should be the exercise and employment of a ,christian8 ,it is even this1 whatever he be1 or whatever his occupation be among men1 he drives a higher trade with heaven1 that should take him up4 ,the world gets but his spare hours4 ,he is upon a more noble and high project4 ,he aspires after a kingdom4 ,his heart is above where ,christ is1 and where his treasure is4 ,and these things exhaust his affections and pains4 ,christ ,jesus once takes the man's heart off these baser things1 that are not worthy of an immortal spirit1 let be7#dhc7 a spirit who is a partaker of a divine nature4 ,but because the creature cannot be satisfied within itself1 its happiness depends upon something without itself1 7and this speaks out the vanity of the creature1 and something of ,god1 that is peculiar to him1 to be self sufficient17 therefore ,christ changes the object of the heart1 and fixes the spirit upon a nobler and divine exercise4 ,since the spirit of a man cannot abide within doors without starving1 it must run out upon something1 therefore ,jesus ,christ hath described its bounds and way1 its end and period4 ,before1 a man sought many things1 because not one was satisfying1 that the want of one might be supplied by another2 and therefore he was never near the borders of contentment and happiness1 because still a thousand things are wanting4 ,but now1 ,christ puts the soul upon a satisfying and self sufficient object4 ,and here the streams of affection may run in one current1 and need not divide or go contrary ways4 ,first3 ,we have here then the ,christian's calling and employment in this world1 opposed to the carefulness and worldly mindedness of the men of this world1 8,seek ye the kingdom of ,god40 ,secondly3 ,his encouragement and success in two things1 one is expressed1 the other implied4 ,that which is expressed1 is seeking the kingdom of ,god1 of grace and glory4 ,if ye seek this kingdom1 all temporal things shall be laid to your hand1 all these things that ye need 8shall be added unto you40 ,the other imported is1 ye shall get the kingdom who seek it4 ,for the words1 8added unto you10 suppose the first and principal intent to be gotten4 ,then the ,christian's success and encouragement is this1 ye shall have the thing ye seek and more also4 ,it was said to ,solomon1 8,because thou hast sought wisdom1 therefore thou shalt get all other things40 ,because1 ,o ,christian1 thou sought the kingdom of ,god1 and not this present world which ,satan is prince of1 therefore thou shalt get according to thy word1 and thou shalt also get what thou asked not1 #a ,kings iii4 #aa-ac4 ,he hath success in the main business1 and there is a superplus besides1 some accession to his portion1 that comes of will1 so to speak4 ,the kingdom of ,god in the ,new ,testament is sometimes restricted to the elect1 the word of the gospel1 and the administration of it1 by the ,spirit of grace in the hearts of his people4 ,this is frequently called 8the kingdom of heaven10 and 8of ,god10 ,matth4 xiii4 #cc4 ,sometimes the kingdom of ,god is taken for the state of grace1 a new principle of spiritual life1 that grows up to the perfect day1 and this kingdom is within us1 ,luke xvii4 #ba4 ,it is taken also for heaven1 the kingdom of glory1 ,luke xxii4 #af4 ,both these must be sought after1 7,luke xii4 #ca47 and received1 7,luke xviii4 #ag47 and must suffer violence1 ,matth4 xi4 #ab4 ,the righteousness thereof may be taken for the righteousness of ,god by faith1 ,rom4 x4 #c1 chap4 iii4 #ba1 #bb1 #b ,cor4 v4 #ba1 ,rom4 iv4 #aa1 #ac1 ,rom4 ix4 #cj1 chap4 x4 #f1 ,heb4 xi4 #g1 ,phil4 iii4 #i4 ,we would observe here3 ,i4 ,that the ,christian his name and occupation is to be a wanter and a seeker4 ,,ii4 ,the great exercise and employment he should have in this world1 that which should swallow up his affections1 thoughts1 and endeavours1 should be the kingdom of ,god and his righteousness1 which is clearly expressed in three things3 #a4 ,his first and chief care should be to be at peace with ,god1 and to be adorned with ,christ's righteousness2 #b4 ,to have the kingdom of ,god within him1 a throne of judgment erected for ,christ to rule the whole man1 by his ,spirit according to the word2 #c4 ,to be made an heir here1 and a possessor hereafter1 of the everlasting kingdom of glory2 #d4 ,no man can either be a subject of ,god's gracious kingdom here1 or his glorious kingdom hereafter1 without the imputed righteousness of the ,son of ,god1 and whoever seeks righteousness must also seek the kingdom of ,god4 ,these are joined together1 and there is a great opposition between seeking of the world1 and seeking grace and glory4 ,whoever is careful in these things cannot be diligent here4 ,but rather seek the kingdom of ,god 7,luke xii4 #ca7 also implies1 #e4 ,that whatever a man be1 or his profession be1 except he seek this way of righteousness1 and yield himself unto ,god's kingdom of grace1 and unless ,christ rule in him1 he is but a pagan1 or infidel ,gentile1 in ,god's account4 ,we return to the first of these1 namely3 #ast4 ,that the ,christian is a seeker4 ,this is the ordinary description of a child of ,god1 ,psal4 xxiv4 #f1 ,psal4 xxvii4 #h4 ,many1 at this time1 call themselves ,seekers47#dhd7 ,they profess they seek a true church1 and seek ordinances purely dispensed1 but find none4 ,but the child of ,god1 the good ,christian that seeks according to ,christ's appointment1 seeks not these things as if they were not1 but he seeks ,god in ordinances1 he seeks ,christ in the church1 he seeks grace and glory1 honour and immortality1 and eternal life4 ,he is in the church1 he hath the ordinances rightly administered1 yet he wants the most part1 till he find ,jesus ,christ in all these4 ,many seek corn1 wine1 or any worldly good thing1 saying1 8,who will show us any good80 ,fie upon such a lax and indifferent spirit1 that hath no discretion or sense of things that are good1 that sees not one thing needful1 and no more good than is necessary4 ,but the child of ,god is a seeker different from these also1 he seeks the favour and countenance of ,god1 ,psal4 iv4 #f1 #g4 ,he seeks wisdom above all things1 ,prov4 ii4 #d4 ,he seeks but one good thing1 because there is but one good thing necessary4 ,the seeking ,christian is a wanter1 one that hath nothing1 and finds it so4 ,he wants1 and knows he wants1 else he would never seek4 ,what wants he8 ,nay1 rather ask1 what hath he8 ,it may soon be told what he hath1 but it is hard to tell what he wants4 ,look what he hath1 and ye find little or nothing1 and therefore ye may conclude he wants all things4 ,the text tells what he wants3 7#a7 ,he wants righteousness2 7#b7 ,he wants grace2 7#c7 ,he wants glory1 and hath no right to it4 ,men seek not what they carry from the womb4 ,therefore all men have come into the world with three great wants4 7#a47 ,ye want righteousness4 ,ye cannot stand before ,god in the terms of strict justice4 ,there is nothing ye have1 or can do1 but it is a menstruous cloth1 ,isa4 lxiv4 #f4 ,all your religion and prayers will never commend you to ,god's holy justice4 ,the scripture hath passed this sentence upon you all1 8,there is none righteous1 no not one10 ,rom4 iii4 #aj4 ,the righteousness that the law of ,god requires is perfect1 and complete1 and exact4 ,either lay down the whole sum1 or if it want a farthing it is no payment4 ,keep all the nine commands1 but if ye break the tenth the nine will not suffice4 ,now all of you have sinned and corrupted your ways1 and it is impossible to make up the want4 ,as the redemption of the soul is precious and ceases for ever1 so the broken and dyvour7#dhe7 man having become a bankrupt1 shall never make up or pay his debt to all eternity4 ,he hath once broken the command1 and all your keeping afterwards will not stand for the obedience ye should always have given to it4 ,therefore sinners of the posterity of ,adam1 and wretched men by nature1 see this great want and impossibility to recover it in yourselves4 7#b47 ,ye likewise want all grace by nature4 ,there is no delusion more ordinary than this1 that the world thinks grace is very common4 ,but believe it1 ,sirs1 that all men came from the womb without grace1 get it as ye will4 ,look what the scripture speaks of the whole race of ,adam1 8,there is no fear of ,god before their eyes10 ,rom4 iii4 #ah4 ,they are without ,christ1 without hope1 and without ,god in the world1 aliens from the covenants of promise1 ,eph4 ii4 #a-c1 #ab4 ,let grace be as common as can be1 yet all of you once wanted it4 ,ye have it not by birth1 nor by education1 nor by baptism4 ,ye think perhaps a baptized soul cannot be graceless1 but know it for a truth that ye have neither legal righteousness nor evangelical holiness4 ,all of you have wofully fallen from righteousness1 and therefore ye lie1 with ,adam's posterity1 without hope in the world ,grace and truth must come from above by ,jesus ,christ ,grace and glory are the gifts of ,god4 7#c47 ,the sinner also comes short of the glory of ,god1 ,rom4 iii4 #bc4 ,all sinners are born heirs of hell and wrath1 without the hope of happiness4 ,there is none born with a title to the kingdom of heaven1 or any right to it4 ,man in his fall lost his right to eternal life and immortality1 and hath purchased a doleful right to the ,lord's wrath and to hell fire4 ,ye think it strange that any christened or baptized person should be damned1 but the scripture knows no difference4 8,neither circumcision nor uncircumcision availeth any thing1 but a new creature1 and faith which worketh by love40 ,neither to be a member of the visible church nor a pagan avails any thing1 8for all have sinned and come short of the glory of ,god40 ,now what have ye since ye want righteousness8 ,ye want grace and ye want glory1 and in the place of these ye have unrighteousness1 all sin1 all ,god's curses and wrath1 and this makes up complete misery4 ,in a word1 ye want ,god and ,christ1 and this is all1 and enough for all1 ,eph4 ii4 #ab4 ,ye have1 by nature1 more sibness7#dhf7 with ,satan1 and nearer relation to him1 than to ,god1 and if ye want ,god1 what can ye have beside8 ,your abundance is want4 ,as all things are theirs who are ,christ's1 so nothing is theirs who are not ,god's4 ,in short1 there is not in all the creation such a miserable creature as man1 whom ,god hath magnified and exalted above the angels1 and the rest of the works of his hands4 ,now all men want these1 but no man knows this but the ,christian1 whose eyes ,christ hath opened1 and to whom he hath given eye salve4 ,laodicea was blind and saw not1 but she thought she was rich enough1 when she had nothing1 ,rev4 iii4 #ag1 #ah4 ,the man1 who will discourse well on all the miseries of this life1 and human infirmities1 may be ignorant of these things4 ,there is no man but knows some want4 ,but what is it he misses8 ,nothing but what concerns his present being and well being in this world1 and so the world may supply it4 ,but the ,christian wants something this vain world will not make up4 8,whom have ,i in heaven but thee8 ,and there is none upon the earth ,i desire beside thee10 says the soul that hath found ,god4 ,and whom want ,i in heaven but thee8 7,psal4 lxxiii4 #be1 #bf7 says the soul that seeks ,god4 ,he wants ,god's favour1 and the light of his reconciled countenance1 ,psal4 iv4 #f4 ,if ye ask him1 what seek ye1 what want ye in all the world8 ,he answers1 8,and now4 ,lord1 what wait ,i for80 ,my heart and 8my hope is in thee10 ,psal4 xxxix4 #g4 ,none needed ask at ,mary1 8,whom seekest thou80 ,any body that knows her1 knows her want4 ,it is he1 the ,christ ,jesus1 and she thinks all the world should want him1 and seek him with her1 and thinks no body should be ignorant of him2 for she speaks to the gardener1 as if there had been no other in the world1 ,john xx4 #ae4 ,but1 #b;dly4 ,his wants put him to seeking1 to diligence4 ,he misses something1 and ,o it is a great something1 infinitely more than he is worth in the world6 ,he wants being and well being4 ,he thinks himself as good as lost1 and he comes at length to some point of resolution1 with the lepers of ,samaria1 7#b ,kings vii4 #c1 #d47 8,why sit we here till we die8 ,if we enter into the city there is famine1 if we sit still we perish1 if we go out we may find bread40 ,and so the poor soul1 with ,mordecai and ,esther1 comes to this conclusion1 8,if ,i perish1 ,i perish20 nothing but perishing as ,i am1 ,i will go and seek salvation in ,jesus ,christ1 and it may be ,i will find it4 ,who knows but he may turn again8 ,resolution is born a man at first1 a giant4 ,it goes out to the utmost border of want the first day4 ,wanting makes desire1 and desire1 attended with some hope1 makes up resolution and purpose1 and when the soul is thus principled1 then in the third room17#dhg7 it comes forth to action4 ,desire and hope give legs to the soul for the journey1 and now the wanting ,christian ye shall find with his hand in every good turn1 his feet in every ordinance4 ,ye shall find him praying1 reading1 and hearing4 ,it is true1 resolution is born a man1 and practice is born but a child1 and scarcely will come up in many years to the stature of resolution4 ,always7#dhh7 diligence and violence is the qualification of his practice1 7,heb4 xi4 #f1 ,matth4 xi4 #ab7 and this is written upon his using of means1 8,how love ,i the ,lord6 ,i am sick of love40 ,the ,christian's diligence in the use of means proclaims his earnest desire to obtain1 whereas many a man's practice speaks but a coldrife and indifferent spirit4 ,that is a neutral who cares not whether he obtain or miss4 ,some ,christians have some missings of ,god1 and spiritual things1 but alas6 their want1 and sight of want1 makes them twice miserable1 because it puts not their hand to action4 ,the slothful and sluggard's desire slays him1 because his hands refuse to labour1 ,prov4 xxi4 #be4 ,o6 but he finds many difficulties in the way4 ,though he have half a wish1 or a raw7#dhi7 desire after ,christ1 yet it never comes farther than a conditional wish4 ,a beggar may wish to be a king4 ,he comes to no purpose in it and therefore his way is called a hedge of thorns4 ,whereas a seeking ,christian finds a plain path where he goes1 ,prov4 xv4 #ai4 ,the sluggard says1 8,there is a lion in the way1 and a lion in the streets40 ,he concludes upon the means and duties of religion before ever he try them1 ,prov4 xxii4 #ac1 ,prov4 xix4 #bd4 ,how lazy is he6 ,he will not bring his hand out of his bosom1 when he hath put it in4 ,thus the lazy and secure ,christian is a brother to a great waster1 his desire consumes him4 ,he hath no more religion than a spunk7#dij7 of desire2 and he sits down with this spark of his own kindling1 and the life of religion thrives not upon his hand1 ,prov4 xviii4 #i1 #ab4 ,his seeking must have violence with it1 ,matth4 xi4 #ab4 ,but we may also observe concerning the ,christian1 that he is1 #c;dly4 ,defined on this side of time as a seeker4 ,in heaven he is an enjoyer1 and he seeks no more2 for how can the ox low over his fodder8 ,he sits down to eat the fruit and sweat of his labour1 and well may he triumphantly say1 as the ancient philosopher said1 8,i have found1 ,i have found407#dia7 ,but here he is a seeker still4 ,whatever he miss1 he is still a seeker1 and whatever he find1 he is yet a seeker4 ,he is named not from his finding1 but his seeking1 not from his enjoyment or attainment1 but from his endeavour and aim4 ,though he find righteousness in ,jesus1 and remission of sins1 yet he is a seeker of grace2 though he be justified1 yet he seeks holiness4 ,there are many who would seek no more of ,god than pardon of sin4 ,let him deliver them from hell1 and they will trouble ,god with no more requests4 ,doth not some of your own consciences speak1 that ye would seek no more from ,christ than to be saved from an ill hour1 and to be found in him2 whereas ,paul was not content with this1 but made an holy gradation1 as we read1 ,philip iii4 #h1 c4 ,he desired to know the power of ,christ's resurrection1 and to be made conformable to him by any means2 and now1 when he is found in ,christ1 and justified1 he counts not himself well1 or perfect and complete1 or to have attained that which he struggled earnestly for4 ,would not many be content with a ,saviour1 but they love not to hear of a king to rule over them1 nor of his laws to regulate their lives by8 ,they love an imputed holiness1 as well as righteousness4 ,but the true seeker seeks grace within him4 ,though he be justified1 or freed from guilt and condemnation1 and have the righteousness of ,christ to cover him1 and though he should never come into condemnation for sin1 yet he seeks the death and destruction of it in his soul1 and the life of holiness implanted and perfected in his inward man4 ,though he is sure of heaven1 yet he would have ,god's image upon his spirit1 and whole man4 #dthly4 ,whatever degree of grace he have or attain1 yet he is still a wanter1 and still a seeker4 ,he counts not himself to have attained1 or to be already perfect1 but presses forward to gain the mark and prize of ,god's high calling1 ,phil4 iii4 #ac1 #ad4 ,he stands at no pitch1 but forgets what is behind1 and overlooks it1 he thinks it not worthy to come in reckoning4 ,there is still so much before his hand1 that he apprehends it to be lost time to reckon what is passed4 ,his aim is to perfect holiness in the fear of ,god4 ,he endeavours to be holy as ,god is holy1 who is the completest pattern of unspotted purity and uprightness1 and to be holy in all manner of conversation4 ,he goes from strength to strength1 till he appear blameless before ,god2 he seeks grace for grace1 ,psal4 lxxxiv4 #e-h4 ,and truly the man who seeks the exact copy or pattern1 ,jesus ,christ1 who is gone before his people into heaven1 and he who knows the spiritual command in all its dimensions1 he will not say 8,i have found10 but will still want more than he hath1 and seek what he wants4 ,there are some professors who have attained some pitch and degree1 as it were1 the first day1 and never advance further4 ,they have gotten a gift of prayer1 some way of discharging duties1 some degree in profession1 and they want no more4 ,look on them some years after1 and ye would say1 they have sought no more4 ,and truly he who seeks no more shall never be able to keep what he hath already1 as a fire must soon die away if ye add not new fuel to it4 ,christians are not green in old age1 because they have come to a pitch in their religion1 and stand there4 ,no1 religion should not come to its stature hereaway47#dib7 ,this is but the time of its minority4 ,grace should be still on the growing hand4 ,the grace of ,god is but a child here4 ,heaven and eternity make up the man4 ,glory is the man1 who was once the child grace4 #ethly4 ,the good ,christian is still a seeker till ,christ be all in all1 till he apprehend that for which he is apprehended4 ,as long as he is in this world he is a seeker4 ,whereof1 ye will say8 ,not only of more grace here1 but of glory hereafter4 ,here he hath no continuing city1 but he seeks one to come1 ,heb4 xiii4 #ad4 ,he is a pilgrim on earth1 embracing the promises afar off1 and seeking his country1 even heaven itself1 ,heb4 xi4 #ac1 c4 ,all your present enjoyments in this world1 your own houses and lands1 would not make you think yourselves at home1 if ye were ,christians at the heart4 ,ye would miss consolation1 ye would want happiness in the affluence of all created things4 ,and therefore1 ,christians1 do ye want nothing when all things go according to your mind8 ,is there no hole in your heart that a world cannot fill up8 ,this is not well4 ,ye ought to seek a city1 while ye are in your own country1 and ye should never think yourselves at home till ye be in heaven4 ,the ,christian gets some taste of the fruits of the land1 some clusters in the wilderness and house of his pilgrimage1 and this makes him long to be there4 ,this inflames the soul's desire1 and turns it all in motion to seek that which was so sweet4 ,if hope be so sweet1 what shall the thing possessed be8 ,if a grape brought a savour and taste so refreshful1 what must the grapes plucked from the tree of life be1 and the rivers of pleasures1 which are at ,god's right hand1 for evermore be8 ,sit not down then1 ,christians1 upon your enjoyments1 whether they be worldly or spiritual1 but aspire to high things4 ,sermon ,,xvi4 ,matth4 vi4 #cc4--8;,but seek ye first the kingdom of ,god10 c4 ,,ii4 ,the ,christian's chief employment should be to seek the kingdom of ,god1 and the righteousness thereof4 8,seek first10 c4 ,upon this he should first and chiefly spend his thoughts1 and affections1 and pains4 ,we comprehend it in three things4 ,first1 ,he should seek to be clothed upon with ,christ's righteousness1 and this ought to take up all his spirit4 ,this is the first care and the chief concern4 ,did not this righteousness weigh much with ,paul1 when he counted all things but loss and dung1 that he might be found in ,christ1 not having his own righteousness1 but the righteousness which is by faith in ,jesus ,christ8 ,phil4 iii4 #h1 #i4 ,now this righteousness is of more concernment than all the world beside4 ,for it is ,god's righteousness1 7,rom4 x4 #c1 #d2 #b ,cor4 v4 #ba47 and this holds out a threefold excellence in it4 7#a47 ,it is ,god's righteousness1 because he alone devised it1 and found it out4 ,all the world could not have imagined a way possible to save lost mankind1 or ever one sinner of that wretched number4 ,satisfaction to justice was needful1 and there was none righteous among ,adam's posterity4 ,but here ,god himself in his everlasting counsel hath found it out1 and all hath flowed from his love4 ,the mission of ,jesus ,christ to be the propitiation for our sins1 comes from this blessed fountain1 #a ,john iv4 #i1 #aj2 ,rom4 iii4 #bd1 #be4 ,god hath been framing this righteousness from all eternity1 and even this world seems to be made for this end4 ,all ,god's dispensation with ,adam1 his making a covenant of works with him1 his mutability and liableness to fall1 and so governing all things in his holy providence that he should fall from his own righteousness1 and involve all his posterity in the same condemnation with himself1--all this seems to be in respect of ,god's intention and purpose1 even ordained for this end1 that the righteousness of ,jesus ,christ might be commended to you1 far more than all the dispensation of the law upon ,sinai1 more than the curse and the command1 the thunder and the lightning4 ,the very condemnation of the scripture was all in ,god's own mind and revealed will also1 as the means appointed to lead sinners to this righteousness1 ,rom4 x4 #d4 ,therefore1 how precious should that be to us1 that ,god keeps and preserves the world for8 7#b47 ,by this righteousness alone1 we can stand before ,god1 and therefore it is termed ,god's righteousness2 and is not this enough to make it lovely in the eyes of all men8 ,this is the righteousness without the law1 though it was witnessed both by the law and the prophets4 ,this is the only righteousness that justifies1 when all men are found guilty before ,god1 ,rom4 iii4 #ai1 c4 ,now1 what is it in this world can profit you1 if ye want this8 ,condescend7#dic7 upon all your pleasures and heart-wishes1 let you have them all1 and now1 poor soul1 pray what hast thou8 ,though thou hast gained the world1 thou losest thy soul1 that thou should use the world with8 ,let you then get what you so eagerly pursue in the world1 what will ye do when your soul is required by the hand of justice8 8,then whose shall these things be80 ,luke xii4 #bj1 #ba4 ,by all these things1 a man neither knows love nor hatred1 as ,solomon speaks of external enjoyments1 ,eccles4 ix4 #a4 ,but hear the way1 ,o men6 how ye may stand before ,god2 here it is only4 ,will it profit you to enjoy the world1 and bless ,god8 ,and when all these things leave you1 and ye leave them1 what will ye do1--for riches will not go to the grave with you8 ,all that is here cannot help you in that day1 when ye must stand before the ,judge of all flesh4 ,if a man be not found in ,christ he is gone1 and if he be found in him1 then the destroying angel passes by1 death hath a commission to do him good1 ,god is become his friend in ,jesus4 ,if ye could walk never so blamelessly in this world1 all this will not come as righteousness in ,god's sight1 nor stand before him4 ,it is only the righteousness of ,christ that can be a covering to sinners4 ,but1 7#c47 ,this is ,god's righteousness1 because it is the righteousness of ,christ who is truly ,god1 and so it is divine4 ,this is the most excellent piece in all the creation1 that comes from ,jesus ,christ his life1 death1 and resurrection4 ,and let all men's inherent holiness blush here and be ashamed4 ,let all your prayers1 good wishes1 your religious obedience be ashamed1 let them evanish as the stars before the sun4 ,the righteousness of ,christ is the bright sun that makes all the dim sparkles of nature1 civil honesty1 and even religious education1 disappear4 ,let even angels blush before him1 for they are not clean in his sight1 but may be charged with folly4 ,innocent ,adam was also a glorious creature1 but the second ,adam1 the life-giving ,spirit and the ,lord from heaven1 hath an infinitely transcendent and supereminent excellency and prerogative beyond him1 and all the creation of ,god4 ,look then upon this ,jesus how he is described1 as the 8brightness of the ,father's glory and the express image of his person10 7,heb4 i4 #a-c2 ,col4 i4 #ae1 c47 and wonder that such a glorious one should become our righteousness1 that he should take our sins upon him1 7#b ,cor4 v4 #ba2 #a ,pet4 ii4 #bd7 and make over his righteousness to us4 ,this is the righteousness of the saints in heaven1 ,rev4 xix4 #h4 ,this is the glory of the spirits of just men made perfect4 ,think ye1 my friends1 that the glorious saints shall wear their own holiness upon their outside in heaven8 ,no1 no1 the righteousness of ,christ shall cover them1 and that shall be the upper-garment that all the host of heaven must glory in4 ,now this is the thing that the child newborn1 if he had the use of reason1 should first cry for1 before he ever get the breast1 to be reconciled to ,god in ,christ4 ,would ye then spend your time and thoughts upon other things1 if ye knew what need ye have of his righteousness1 and how suitable it were to your need8 ,should not the beggar seek food and clothing8 ,should not the sick man seek health1 and the poor man riches8 ,here they are all in ,christ's righteousness4 ,ye are under the curse of ,god4 ,this righteousness redeems from the curse4 ,ye are sinners1 and none of you righteous1 no not one4 ,but ,christ was made sin for us1 that we might be made the righteousness of ,god in him4 ,o sinners1 wonder at the change6 ,hath ,christ taken on your sins1 that his righteousness might become yours1 and will ye not do so much as seek it8 ,but many a man beguiles his own soul1 and thinks he seeks this righteousness in the gospel4 ,therefore ye would know what it is to seek his righteousness4 ,if ye seek it1 ye want your own righteousness4 ,and who of you have come this length1 to judge yourselves that ye be not judged8 ,it is a great difficulty to convince the multitude of sin4 ,that general notion1 that we are all sinners1 is but the delusion that many souls perish in4 ,never any will deny themselves to seek another righteousness1 till they be beaten and driven out of their own4 ,there is need of submission to take and receive this righteousness1 let be to seek it1 ,and now tell me1 can ye say that ye have seen all in yourselves as dung and dross1 that ye count all things but loss for the excellency of the knowledge of ,christ ,jesus1 7,phil4 iii4 #h1 #i47 that ye have seen all your own privileges and duties loss1 and are ye even sensible that prayer will no more help you than the cutting off a dog's neck8 ,ye that lay so much weight upon your being baptized1 and upon outward privileges1 are ye void of righteousness8 ,no1 ye seek to establish your own1 and do not submit to the righteousness of ,god4 ,in a word1 all who are ignorant of this righteousness of ,god in ,christ1 ye all seek to establish your own4 ,there needs more4 ,but not one of twenty of you can tell what this is1 it is a mystery4 ,ask at any of you1 how ye shall be saved1 ye will say1 by prayer to ,god1 and the mercy of ,god4 ,ye cannot tell the necessity of ,christ's coming into the world4 ,secondly1 ,ye must see an impossibility to attain a righteousness1 or to stand before ,god another way4 ,when ye miss this righteousness and are convinced of sin1 it is not the running to prayer will help or mend it4 ,when ye see the broken covenant1 ye fall upon doing something1 to mend your faults1 with some good turns1 and some will make a few good works answer all the challenges of sin4 ,alas6 this is a seeking of your own righteousness4 ,many a poor broken man seeks to make up his fortune4 ,poor wretched sinners are building up the breach of the old covenant1 putting up props under an old ruinous house1 seeking to establish it1 and rear it up again4 ,but ye will never seek ,christ till ye cannot do better1 till ye be desperate of helping yourselves without him4 ,now ,i appeal to your consciences4 ,who among you was ever serious in this matter1 to examine your own condition1 whether you were enemies or friends8 ,ye took it for granted all your days4 ,but never a man will betake himself to an imputed righteousness1 but only he that flies1 taking with7#did7 his enmity1 and is pursued by the avenger of blood1 and flies in to this righteousness as a city of refuge4 ,thirdly1 ,ye must seek this righteousness1 and what is it to seek it8 ,it is even to take it and to receive it4 ,it is brought to your door4 ,it is offered4 ,and the convinced sinner hath no more to do but hearken1 and this righteousness is brought near unto him4 ,prayer to ,god1 and much dealing with him1 is one of the ways of obtaining this righteousness4 ,but coming to ,jesus ,christ is the comprehensive short gate17#die7 and therefore it is called 8the righteousness of faith10 and 8the righteousness of ,god by faith40 ,now shall ye be called seekers of ,christ's righteousness1 who will not receive it when it is offered8 ,ye who have so many objections and scruples against the gospel and the application of it1 ye in so far are not seekers1 but refusers of the gospel1 and disobedient4 ,christ's righteousness should meet with a seeker not a disputer4 ,any thing ,god allows you to seek1 certainly he allows you to take and receive it1 when it is brought unto you4 ,and therefore1 whoever have need of ,jesus ,christ1 not only refuse him not1 but stay not till they find him come to them4 ,this is a noble resolution1 ,i will give myself no rest till ,i be at a point in this4 ,seek him as a hid treasure1 as that which your happiness depends upon4 7#a7 ,the kingdom of grace is worthy of all your affections and pains4 ,that despised thing in the world called grace is the rarest piece of the creation1 and if we could look on it aright1 we would seek grace1 and follow after it4 ,grace extracts a man out of the multitude of men that are all of one mass4 ,grace separates him from the rest of the world1 and to this purpose are these usual phrases in scripture1 8,such were some of you10 8,once ye were darkness1 but now are ye light in the ,lord10 8,among whom ye had your conversation in times past1 fulfilling the desires of the flesh40 ,all men are alike by nature and birth1 there is no difference4 ,grace brought to light by the gospel makes the difference1 and separates the few chosen vessels of glory and mercy from the world1 and now 8they are not of the world1 as ,i am not of the world40 ,all the rest of men's aims and endeavours cannot do this4 ,learning makes not a man a ,christian4 ,honour makes not a man differ from a ,gentile or ,pagan4 ,riches make you no better than infidels4 ,speak of what ye will1 you shall never draw a man entirely out of the cursed race of ,adam1 never distinguish him from ,gentiles before ,god1 till the ,spirit of regeneration blow where he listeth4 ,and this is grace's prerogative1 beyond all other things4 ,all other excellent gifts1 even the gift of preaching1 praying1 all these are common1 so to speak1 and in a manner befall to all alike4 ,your external calling is but common1 but he gives grace to all his chosen ones4 ,but 7#b7 ,grace puts a man in a new kingdom4 ,it draws a man out of ,satan's kingdom1 and makes him a king1 who before was a subject4 ,the man was led captive by sin and ,satan at their pleasure4 ,he served his own corrupt lusts and the prince of this world4 ,sin reigneth in his mortal body1 whatever his passion and corruption did put him to1 he could have no bridle1 but as a horse went on to the battle4 ,and ye may see daily that there is scarce one of an hundred that is master of himself4 ,he is a servant of sin1 but grace makes him a priest and a king1 ,rev4 i4 #f1 chap4 v4 #h1 #aj4 ,he can now command himself4 ,sin reigned before unto death1 but now grace reigns through righteousness unto eternal life1 ,rom4 v4 #bj1 #ba4 ,and ,o6 but this victory over a man's self is more than a man's conquering a strong city4 ,this victory is more than all the triumphs and trophies of the world's conquerors4 ,for they could not conquer themselves1 the little world1 but were slaves to their own lusts4 ,some men talk of great spirits that can bear no injury4 ,nay1 but such a spirit is the basest spirit4 ,the noble spirit is that spirit which can despise these things1 and be above them4 ,grace puts men upon a throne of eminence above the world4 ,the ,spirit of ,god makes a man of a noble spirit4 7#c7 ,grace translates a man from ,satan's kingdom to ,god1 and makes him a subject1 a free born subject1 of ,god or ,christ's kingdom1 and therefore ,christ is the 8,king of saints10 ,rev4 xv4 #c4 ,our ,lord and ,saviour hath an 8everlasting kingdom10 #b ,pet4 i4 #aa4 ,we were subjects of the powers of darkness1 but grace makes the translation into the kingdom of ,god's own dear ,son1 ,col4 i4 #ac4 ,now what an unspeakable privilege is this1 to be one of ,christ's subjects1 who is our dear ,saviour and ,king6 ,surely we must all be great courtiers4 ,david1 the great king of ,israel1 had this for his chief dignity1 his style of honour1 8the servant of the ,lord10 as kings use to write down themselves2 and this was his title1 8servant of ,god40 ,paul gloried much in this1 8,paul1 an apostle and servant of ,jesus ,christ40 ,and surely all the families of heaven and earth may think it their highest honour to get liberty to bow their knees to ,jesus1 the 8,king of kings1 and ,lord of lords10 the first-born of ,god's creation4 ,the converted man is turned from the power of ,satan to ,god4 ,mark but the emphasis of these two terms4 ,mark the whence or from1--that it is from ,satan1 the great destroyer of mankind1 the first transgressor and deceiver4 ,and how great is his power1 tyranny1 and dominion6 ,he had us all in chains reserved for the day of judgment4 ,but to what a happy change grace turns us1 from him6 ,but the term to1 which is more admirable1 it is to ,god1 to ,christ1 to true religion1 to ,god himself most ,high4 ,and ,o6 but this must be a more wonderful and excellent change than our conversion from darkness to light1 from hell to heaven4 ,these are but shadows of this glorious conversion4 7#d7 ,grace makes a man likewise a 8partaker of the divine nature10 #b ,pet4 i4 #d4 ,this is the image and glory of ,god4 ,this is the imitation and resemblance of ,god's spotless holiness and purity1 8,be ye holy1 as ,i am holy10 #a ,pet4 i4 #ae1 #af4 ,every creature hath some dark characters of ,god4 ,some things speak his power1 some things his wisdom1 but this he hath called his own image4 ,and so the ,christian is more like unto ,god than all the world beside4 ,this is the magnifying of a man1 and making him but 8a little lower than the angels10 ,psal4 viii4 #c1 #d4 ,therefore ,god loves grace better than all the creation4 ,holiness is a great beauty1 and ,god requires to be worshipped in the beauties of it4 ,albeit grace be often clouded with infirmities1 and sometimes is reckoned despicable1 because of the vessel it is in1 yet it is precious as the finest gold1 and more precious than any rubies4 ,it is like gold in ashes1 not the less excellent in itself1 though it appear not so4 ,but sin is the devil's image and likeness1 and therefore ,satan is called the father of sinners4 8,ye are of your father the devil1 and the lusts of your father ye will do40 ,o but sin hath an ugly shape6 ,it is the only spot in the face of the creation which ,god's soul abhors4 ,for he loves righteousness1 and hates iniquity1 ,psal4 xlv4 #f1 #g4 ,but there is one thing more1 7#e7 ,that may commend grace to all your hearts4 ,grace is the way to glory4 ,it gives title and right to1 or at least declares it4 ,it is inseparably joined with it4 ,grace is glory in the bud1 and glory is the flower of grace1 grace is young glory1 and glory is old grace4 ,without holiness it is impossible to see ,god's face in peace4 ,no man can come unto heaven without grace4 ,glorification is the first link of the chain1 ,rom4 viii4 #cj4 ,but sanctification must intervene first4 ,no unclean thing can enter into heaven1 but he that gives grace1 gives glory1 ,psal4 lxxxiv4 #aa4 ,heaven cannot receive many of you1 because ye have not holiness4 ,but it may commend holiness unto you1 that it ministers an abundant entrance 8into the everlasting kingdom of our ,lord and ,saviour ,jesus ,christ40 ,as much as eternity is beyond the poor span of your time1 so much is grace and holiness1 whereon depends your everlasting condition1 preferable to all things of this present vain world4 ,o6 but the children of men have many vain pursuits of the creature1 that when it is had is nothing and vanity4 ,ye labour to secure an inch of your being1 and to have contentment here in this half day1 and never look beyond it to many millions of ages1 when ye are to continue4 ,your honour1 your pleasure1 your gain1 your credit1 many such things like these can have no influence on the next world4 ,these cannot go through death with you4 ,only grace and holiness1 begun here1 are consummated in glory1 and make the poor man1 that was miserable for a moment1 eternally happy4 ,sermon ,,xvii4 ,matth4 vi4 #cc4--8;,but seek ye first the kingdom of ,god1 and his righteousness1 and all these things shall be added unto you40 ,the perfection even of the most upright creature1 speaks always some imperfection in comparison of ,god1 who is most perfect4 ,the heavens1 the sun and moon1 in respect of lower things here1 how glorious do they appear1 and without spot6 ,but behold1 they are not clean in ,god's sight6 ,how far are the angels above us who dwell in clay6 ,they appear to be a pure mass of light and holiness1 yet even these glorious beings cannot behold this light without covering their faces4 ,these ,god may charge with folly4 8,god is light10 saith the apostle1 #a ,john i4 #e4 ,this is his peculiar glory1 for 8in him there is no darkness at all40 ,is there any thing more excellent and divine than to seek ,god1 and find him1 and enjoy him8 ,yet even that holds forth the emptiness of the creature in its own bosom1 that cannot be satiated within1 but must come forth to seek happiness4 ,nay1 even the greatest perfection of the creature speaks out the creature's own self indigence most1 because its happiness is the removal from itself unto another1 even unto ,god the fountain of life4 ,now the enjoyment of this 8kingdom of ,god0 mentioned in the text1 holds forth man's own insufficiency for well being within himself4 ,but seeking this kingdom declares a double want1 a want of it altogether4 ,not only hath he it not in himself1 but not at all1 and so must go out and seek it4 ,god is blessed in himself1 and self sufficient1 and all sufficient to others4 ,without is nothing but what has flowed from his inexhausted fulness within1 so that1 though he should stop the conduit1 by withdrawing his influence1 and make all the creatures to evanish as a brook1 or a shadow1 he should be equally in himself blessed4 8,darkness and light are both alike to thee10 says ,david in another sense1 ,psal4 cxxxix4 #aa1 #ab4 ,and indeed they are all one in this sense1 that he is no more perfected and bettered1 when all the innumerable company of angels1 and the spirits of just men made perfect1 follow him with an eternal song1 nor7#dif7 before the mountains and hills were1 when nothing was brought forth4 ,many thousand more worlds would add nothing to him1 nor diminish anything from him4 ,it is not so with man1 he is bounded and limited1 he cannot have well being in his own breast4 ,he was indeed created with it in the enjoyment of ,god1 which was his happiness1 so that he had it not to seek1 but to keep1 he had it not to follow after1 but to hold it still fast4 ,but now1 alas6 he hath lost that1 and become miserable4 ,once all ,adam's posterity were void of happiness4 ,by catching at a present shadow of pleasure1 and satisfaction to his senses1 he lost this excellent substance of blessedness in communion with ,god4 ,now1 how shall this be recovered again8 ,how shall this pearl of great price be found8 ,certainly we must agree upon two principles1 and according to them walk1 ere we come within reach of this4 ,it is a great question that is of more moment than all the debates among men1--how shall man's ruin be made up1 and the treasure be found8 ,if ye think it concerns you1 ,i pray you hearken to this1 and condescend7#dig7 upon these two grounds1 that the question may be right stated4 ,one is1 we have all lost happiness1 fallen from the top of our excellency into the lowest dungeon of misery4 ,we are cast down from heaven to hell4 ,there needs not much to persuade you of the truth of this in general4 ,but alas6 who ponders it in their hearts8 ,and until ye think more seriously upon it1 ye will never be serious in the search for reparation of it4 ,all of you by your daily experience find that ye are miserable creatures4 ,ye have no satisfaction nor contentment4 ,ye are compassed about with many infirmities and griefs4 ,but this is but an appendix of your misery4 ,all the calamities of this life are but a consequent1 a little stream of that boundless ocean of misery that is yet insensible to you4 ,therefore enter into your own hearts1 and consider what ,adam once was1 and what ye now are1 nay1 what ye will all quickly be1 if ,god prevent it not4 ,we are born heirs of wrath and hell4 ,it is not only the infinite loss of that blessed sight of his face for evermore1 which an eternal enjoyment of creature pleasures could not compensate the want of1 one hour2 but it is the kingdom of darkness1 and the devil that we are all born to inherit4 ,let this then once take root in your heart1 that ye are in extreme misery1 and that a remedy must be provided1 else ye must perish4 ,now when this principle is established1 ye must agree upon this also4 8,but out of myself ,i must go4 ,blessedness ,i must have4 ,it is not in me4 ,while ,i look in1 there is nothing but all kind of emptiness1 and1 which is worse1 all kind of misery4 ,not only the common lot of creatures 7that none is sufficient to its own well being7 is incident to me1 but ,i have lost that being which ,i had in another1 which was my well being1 and do now possess1 or shall shortly possess1 all misery40 ,now1 are ye settled upon these two8 ,i am not happy1 ,i must go out of myself to find it4 ,it is not in me1 in my flesh dwells no good thing1 in my spirit and flesh both1 is nothing good4 ,ask then this great question1 ,whither shall ,i go8 ,what shall ,i do to find it8 ,all men know they must seek it4 ,but ,christ tells where they shall seek it1 and whither they shall go4 ,the word of the gospel is for this very purpose to answer this question4 ,if we were sensible that we had lost happiness1 certainly we would be earnest in this question1 where shall it be recovered8 ,what shall ,i seek after8 ,and no answer would satisfy but the gospel itself1 that directs unto the very fountain of life1 and holds 8forth the kingdom of ,god0 as the true happiness of men to be sought4 8,seek ye first10 says ,christ1 8the kingdom of ,god10 and the righteousness thereof4 ,here only is a solid answer4 ,seek me1 for ,i am eternal life1 ,i am the life and the light of men4 ,oh6 that your souls answered1 with ,david1 8,thy face1 ,lord1 ,i will seek40 ,peter had sought and found1 and thought himself well1 so that he answers ,christ with great vehemency1 when he said unto his disciples1 8,will ye also leave me80 ,peter saith1 ,leave thee1 ,lord1 8to whom should we go but unto thee1 for thou hast the words of eternal life8 ,and we believe and are sure1 that thou art the ,christ1 the ,son of the living ,god10 ,john vi4 #ff1 c4 ,it were all the absurdity in the world to leave thee1 or to go to any other thing for life itself4 ,shall not death be found1 if ,i leave life8 ,it were madness not to seek thee1 but what shall it be called to leave thee1 when ,i have found and tasted thee to be so good8 ,every man misses happiness and justification within himself1 and so is upon the search after it4 ,but is it not strange1 that all the experiences of nations and generations conjoined in one1 cannot hold forth even a probable way of attaining it8 ,gather them all in one1 the sum and result is1 8,we have heard the fame thereof with our ears10 but 8it is hid from the eyes of all living10 as we read more fully1 and should apply1 what ,job said of wisdom1 to the true happiness of man1 ,job xxviii4 #ab1 to the end of that chapter4 ,certainly there is some fundamental and common mistake among men4 ,they know not what was once man's happiness1 and so it is impossible they can seek the right remedy4 ,look upon us all1 what do we seek after8 ,it is some present thing1 some bodily and temporal thing1 that men apprehend their happiness lies in1 and so whether they attain it or not1 or being attained1 it doth not answer our expectation1 and thus still are we disappointed1 and our base scent becomes a vain pursuit1 whether we overtake it or not4 ,every man proposes this within himself as the principle of his life and conversation1 what shall ,i seek after8 ,what shall ,i spend most of my time and affections upon1 to drive at8 ,and alas6 all men1 save those whose eyes the ,spirit openeth1 err in the very foundation4 ,one man propones honour to himself1 another pleasure1 and a third riches1 and the most part seek all of them1 some accommodation and satisfaction in a present world4 ,and almost every man conceives he would be blessed1 if he had that which he wants1 and sees another have4 ,now while men's designs are thus established1 all must be wrong4 ,the ship is gone forth1 but it will never land on the coast of happiness4 ,and thus we see men seek many things4 ,they are divided among many thoughts and cares1 because no one thing is found that can satisfy1 and so we have put ourselves upon an endless journey to go through all the creatures4 ,neither one nor all together have what we want1 and neither one nor all can be had or possessed with assurance1 though we had it4 ,but the gospel comes to lay a right foundation1 and frame a right principle within us4 8,seek ye first the kingdom of ,god40 ,here is the principal design that should be driven at and if men would make it1 and follow it1 ,o how should they be satisfied with the fulness of that kingdom1 the vast dimensions of it1 the incorruptibleness of it6 ,now there is one of two you must fall upon1 either many things1 or one thing4 ,all that a man can seek after is here ranked4 ,on the one side is many things1 8all these things10 that is1 food1 raiment1 honour1 pleasure1 and such like1 that concern the body1 or men's condition here in this world1 and these things a man hath need of1 verses #ca and #cb1 8,therefore take no thought1 saying1 ,what shall we eat8 or1 what shall we drink8 or1 wherewithal shall we be clothed8 7for after all these things do the ,gentiles seek7 for your heavenly ,father knoweth that ye have need of these things40 ,nay1 there is but one thing that is set up against all these many things1 namely1 8the kingdom of ,god and his righteousness40 ,now without all controversy the more unity be1 there will be the more satisfaction4 ,if all other things be equal1 it is a kind of torment to have so many doors to go to for help4 ,if a man could have all in one1 he would think many things a great vexation and burden4 ,if any one thing had in it as much as to answer all our necessities1 that one thing would be of great price1 beyond many things1 having but so much virtue among them all4 ,i shall suppose then1 that there were real satisfaction and happiness to be found in the affluence and conjunction of all created things here1 that there was some creature that could answer every necessity of men1 yet1 ,i say1 would ye not exchange all that variety and multitude1 if ye could find one thing that did all that to the full1 that so many did but no more8 ,then certainly ye would choose a variety in one thing beyond the scattered satisfaction in many things4 ,but when it is not to be found in all these things1 and though it were1 yet all these are not consistent together1 then of necessity we must make another search4 ,i say then1 in the name of ,jesus ,christ1 that if ye seek satisfaction in this present world1 ye shall be disappointed4 ,ye may be all your days sowing and ploughing1 but ye shall not see the harvest4 ,ye shall never reap the fruit of your labour1 but in the end of your days shall be fools1 and see yourselves to have been so1 when ye thought yourselves wise4 ,i shall also suppose that ye have attained what ye have with so much vexation toiled for1 that ye had your barns and coffers full1 that all the varieties of human delights were still attending you1 that ye were set upon a throne of eminency above others1 and in a word1 that ye had all that your soul desired1 so that no room was left empty for more desire1 and no more grief entered into your hearts4 ,are ye blessed for all that8 ,no certainly1 if ye do but consider that with all ye may lose your own souls1 and that quickly1 and that your spirits must remove out of that palace of pleasure and delight into eternal torment1 and then count1 are ye blessed or not8 ,what gained ye8 ,it is madness to reckon upon this life1 it is so inconsiderable when compared with eternity4 ,a kingdom1 what is it1 when a man shall be deprived for evermore of the kingdom of ,god1 and inhabit the kingdom of darkness under the king of terrors8 ,do ye think a stageplayer a happy man that for an hour hath so much mirth and attendance1 and for all his lifetime is kept in prison without the least drop of these comforts8 ,will not such a man's momentary satisfaction make hell more unsatisfying1 and add grounds of bitterness to his cup8 ,for it is misery to have been happy4 ,nay1 but this is a fancied supposal4 ,all this1 how small soever it be1 was never1 and never shall be1 within the reach of any living4 ,ye may reckon beforehand1 and lay down two things as demonstrated by scripture and all men's experience4 ,one is1--all is vanity and vexation of spirit under the sun4 ,all that ye can attain by your endeavours for an age1 and by sweating and toiling1 will not give you one hour's satisfaction1 without some want1 some vexation1 either in wanting or possessing4 ,nay1 though you had all1 it could not give you satisfaction4 ,the soul could not feed upon these things4 ,they would be like silver and gold1 which could not save a starving man1 or nourish him as meat and drink doth4 ,a man cannot be happy in a marble palace1 for the soul is created with an infinite capacity to receive ,god1 and all the world will not fill his room4 ,another is1--that it is impossible for you to attain all these things4 ,one thing is inconsistent with another1 and your necessity requires both4 ,now then1 how shall ye be satisfied when they cannot meet8 ,i think1 then1 the spirits of the most part of us do not rise very high to seek great things in this world1 we are in such a lot among men4 ,i mean that we have not great expectation of wealth1 pleasures1 honours1 or such like4 ,oh then so much the more take heed to this1 and see what ye resolve to seek after6 ,ye do not expect much satisfaction here4 ,then ,i pray you hearken to this one thing1 seek the kingdom of ,god4 ,this kingdom of heaven and righteousness are equivalent unto1 nay they exceedingly surpass1 all the scattered perfections and goodness among these many things1 or all things that ,god hath promised to add to them in the text4 ,why should ,i say equivalent8 ,alas1 there is no comparison4 8,for ,i reckon 7says ,paul1 ,rom4 viii4 #ah1 #ai7 that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us4 ,for the earnest expectation of the creature waiteth for the manifestation of the sons of ,god40 ,what this kingdom is in itself1 is beyond our conception1 but all these things which ,god will add thereunto1 are to be considered only as an appendix to it4 ,is not heaven an excellent kingdom8 ,all that ye are now toiling about1 and taking thought for1 these1 8all these things0 7as a consequent to itself71 food and raiment1 and such like1 8shall be given you0 as your heavenly ,father judges fit4 8,for godliness 7says the apostle1 #a ,tim4 iv4 #h71 is profitable unto all things having the promise of this life10 as well as of 8the life to come40 ,i think then1 if all men would but rationally examine this business1 they would be forced to cry out against the folly and madness of too many men1 who have their portion only in this life1 ,psal4 xvii4 #ad4 ,what is it ye seek8 ,ye flee from godliness as your great enemy4 ,ye think religion an adversary to this life1 and the pleasures of it4 ,nay1 but it is a huge mistake1 for it hath the promise of this life1 and that which is to come4 ,ye cannot abide to have ,christ's kingdom within you4 ,ye will not have him to rule over you4 ,ye will not renounce self1 and your own righteousness4 ,but consider1 ,o men1 that here is that which ye should seek after4 ,here is wealth1 and honour1 and long life1 and pleasures at ,god's right hand for evermore4 ,ye seek many things first1 and ye will not seek this one thing needful1 ,luke x4 #da1 #db4 ,but here is the way to get what ye seek more certainly and solidly1 8,seek first the kingdom of ,god and his righteousness10 and all these other things will come of will4 ,ye need not seek them1 for your heavenly ,father knows best what ye need4 ,behold what a satisfying portion this kingdom is4 ,when the pitch and height of men's attainments in this world is but a consectary1 an appendicle of it1 what must this kingdom be in itself1 when all these things follow as attendants8 ,here then is one thing1 worth all1 and more than all1 even ,jesus ,christ1 who is all in all1 ,col4 iii4 #aj1 #aa4 ,ye speak of many kingdoms1 nay1 but here is one kingdom1 the kingdom of grace and glory1 that hath in it eminently all that is scattered among all things4 ,it unites us to ,jesus ,christ1 8in whom all the fulness of the ,godhead dwells1 and ye are complete in him1 who is the head of all principality and power10 ,col4 ii4 #i1 #aj4 ,in his house is fatness1 and ye shall be satisfied with this1 and drink of these rivers of everlasting pleasures that are at his right hand1 ,psal4 xxxvi4 #h1 #i1 xvi4 #aa4 ,when the pious ,psalmist was over-charged with the very forethought and apprehension of this1 he says1 8,how excellent is thy loving kindness1 ,o ,god6 therefore the children of men put their trust under the shadow of thy wings10 ,psal4 xxxvi4 #g4 8,o how great is thy goodness1 which thou hast laid up for them that fear thee1 which thou hast wrought for them that trust in thee10 ,psal4 xxxi4 #ai1 #bj4 ,when the sight of it afar off1 and the taste of it in this wilderness1 is of so much virtue1 what shall the drinking of that wellhead be1 when the soul shall be drowned in it8 ,as these things are divided1--on the one side1 many things1 and on the other1 one kingdom more worth than all1 so are men divided accordingly4 ,on the one hand are the nations and ,gentiles1 on the other a poor handful4 ,ye my disciples1 8,seek ye10 says ,christ1 8first the kingdom of ,god1 and his righteousness1 and all these things10 what ye shall eat1 and what ye shall drink1 or wherewithal ye shall be clothed1 8shall be added40 ,for after all these things the ,gentiles seek1 and your ,father knoweth that ye have need of them4 8,fear not1 little flock1 for it is your ,father's good pleasure to give you the kingdom10 ,luke xii4 #bi1 #ca4 ,now this division hath been always in the world4 8,for many say1 7,psal4 iv4 #f1 #g71 ,who will show us any good80 ,but they who have their affections gathered in one channel toward one thing1 are as it were but one man4 ,but1 ,lord1 8lift thou up the light of thy countenance upon us1 thou hast put gladness in my heart more than in the time that their corn and wine increased40 ,here then is even the course of the world1 the way of the multitude4 ,they have their way scattered1 their gain lies in many arts4 ,many things they must seek1 because they forsake the one thing necessary4 ,when they forsake the one fountain of living water1 they must dig up1 and hew out to themselves many broken cisterns1 that can hold no water1 no one to help another4 ,this is even proclaimed by the conversation of a great part of the world4 ,do ye not declare this1 by your eager pursuit of this world1 and the things of it1 and your careful thoughts of it1 that ye have no mind7#dih7 of eternity1 or the kingdom to come8 ,ye seek nothing but things here1 and these do not descend after you4 ,be persuaded1 ,i beseech you1 be persuaded of this1 that when ye have your hearts below1 that ye are no better1 the most part of you1 than pagans4 ,ye have this pretence1 that it is necessary to live and follow some calling4 ,it is true indeed4 ,but is it not more necessary to live for ever after death than for a moment8 ,godliness will not prejudge this life or thy calling1 but ye seek after these things1 as if ye were to live eternally in this vain world4 ,ye could toil no more1 take no more thought for a million of ages1 than ye do now for the morrow4 ,this prejudges and shuts out all thoughts of heaven or hell4 ,ye are called to a kingdom4 ,this is offered unto you4 ,will ye be so mad as to refuse it1 and embrace the dunghill1 and scrape it still together8 ,we declare unto you in his name1 who is truth itself1 that if ye will be persuaded to be ,christians indeed1 ye shall have these outward things ye have need of1 without care and anxiety1 which now ye are tormented for4 ,and for superfluities1 what need ye care for them8 ,a reasonable man should despise them1 and much more a ,christian4 ,if ye would not be as pagans without the church1 ye must be sober in these things1 mortified and dead unto them4 ,there shall be no real difference between thee and a heathen1 in the day of appearing before ,christ's tribunal1 ,o ,christian1 except thou hast denied and despised this world1 and sought principally the things that are above4 ,is ,christianity no more1 ,i pray you1 but a name8 ,ye would all be called ,christians4 ,why will ye not be so indeed8 ,for the name will never advantage you1 but in the day of judgment it shall be the greatest accession and weight unto your guiltiness1 and also to your judgment4 ,ye would all now be accounted ,christians1 but if ye be not so in truth1 and in deed1 the day will come that ye shall wish from your soul ye had wanted the name also1 and had lived among these ,gentiles and pagans whose conversation ye did follow4 ,for it shall be more tolerable for the covetous worldly pagan in that day1 than the covetous ,christian4 ,oh that ye were once persuaded that there is an inconsistency in them1 who seek these many things1 and this one kingdom4 8,but seek ye first the kingdom of ,god1 and his righteousness10 in opposition to the ,gentiles seeking of many things4 ,ye may seek the world1 but if ye seek it1 seek it as if ye sought it not1 if ye use it use it as if ye used it not1 or use the world as those who do not abuse it1 knowing that the fashion thereof passes away4 ,certainly ye cannot with all seek grace and glory1 #a ,cor4 ii4 #bi1 #cb4 ,therefore ,christ says to enforce his exhortation1 7,matth4 vi4 #bd7 8,no man can serve two masters1 for either he will hate the one1 and love the other1 or else he will hold to the one1 and despise the other2 ye cannot serve ,god and mammon40 ,i fear many of you conceive that this belongs not to you4 ,those who are not naturally covetous and greedy1 who are not still in anxiety and perplexity about the things of the world1 will possibly conceive themselves free4 ,nay1 but look upon the division that ,christ makes4 ,was there not many a heathen man among the nations1 as free of that covetousness noted among men8 ,were there not as gallant spirits among them1 that cared as little for riches as any of us1--nay1 men every way of a more smooth and blameless carriage than the most part of us are8 ,yet behold the construction that ,christ puts on them1 8after all these things do the nations seek40 ,i think many of them have declaimed more against the baseness of covetous spirits17#dii7 than many ,christian preachers1 and in the very practice of it have outstripped the most part of the ,christian world4 ,yet in the scripture sense1 even all these who have cried down the world1 are but lovers of it1 and of themselves too4 ,how can this be8 ,it is certain every man is composed of desires and breathings after some thing without himself4 ,some men's desires are more shallow and low than others4 ,one man hath honour in admiration1 and may despise riches4 ,another follows his pleasures and may neglect both these4 ,nay1 possibly a man may be moderate in all these things1 so that none can challenge him1 and yet he is but a lover of the world4 ,it is the master he serves1 and the idol he worshippeth1 because no man wants one1 or many idols1 something to take up his affection and desires4 ,now though such a man seems moderate in these1 in comparison of others whose hearts run more after them1 yet1 because there is no other thing1 that does take up his heart so much as these1 he is but in ,christ's account among the heathen nations4 ,some of you are not in great expectations1 ye have but mean projects1 ye seem content with few things1 ye are not vexing yourselves as others do1 but let the world come and go as it pleases1 without much disquiet4 ,this1 ,i say1 may be the temper of some natural spirits1 yet ,i ask such of you1 is there any thing else ye seek more after1 or spend more time and thought upon1 and what is that8 ,is there any other thing ye are more taken up with1 than your present ease and accommodation in this life8 ,no certainly1 ye cannot say so1 however your projects be mean and low1 yet they are confined within time and things present1 and the kingdom of grace and glory comes not much in your mind4 ,then1 ,i say1 thou art but a lover of the world4 ,mammon is thy god4 ,thou seekest not the kingdom of heaven1 and shalt not obtain it4 ,for that which the nations seek after is thy predominant4 ,will ye then1 ,i beseech you1 gather in your hearts to consider this4 ,is it a light matter we speak of1 life or death8 ,doth it not concern you as much as you are worth8 ,therefore consider it as seriously as if you were going hence to be no more4 ,many of you will not grant worldly mindedness a sin4 ,when ye make it a god1 and sacrifice unto it1 ye fancy that ye are seeking heaven4 ,i pray you do not deceive your souls4 ,give them as good measure as ye would do your bodies in any thing4 ,would ye say ye were seeking after any thing1 ,i suppose to find such a friend to speak to1 would ye1 ,i say1 think that ye earnestly desired to see that friend1 and sought him1 if ye did all the day take up your time with other petty business that might be done at any time8 ,how can ye imagine ye seek not the world but heaven1 when1 if ye would look back upon the current and stream1 both of your affections and endeavours1 ye would find they have run this way toward your present ease and satisfaction8 ,ye do not give one entire hour to the thought of ,jesus ,christ and his kingdom1 it may be1 in a whole week4 ,are ye then seekers of the kingdom8 ,if ye did but examine one day how it is spent1 ye might pass a judgment upon your whole life4 ,do ye seek that first which is fewest times in your thoughts1 and least in your affections1 and hath least of your time bestowed on it8 ,alas1 do not flatter yourselves4 ,that ye seek first which is often in your mind1 which uses to stir up your joy or grief1 or desire most4 ,it is this present world only1 and this present world is your portion4 ,ye shall lose the kingdom of heaven by seeking to make the world sure4 ,as for the children of ,god1 ye who will be his disciples1 7to such he speaks here17 it becomes not you to be like the heathens4 ,ye ought1 most of all1 to adorn your holy profession1 your high calling to a kingdom above4 ,if then ye seek these things below1 as if ye sought them not1 ye ought to make religion your main business1 else ye are not indeed religious4 ,if ,christianity take not up a man1 he hath not the thing1 but the name4 8,seek first10 that is1 chiefly1 principally1 and above all1 8the kingdom of ,god and his righteousness40 ,nay1 this is more strange1 it is a first that hath no second4 ,seek this first1 so as if ye sought nothing else1 and all things necessary here shall be superadded to the seeking and finding of this kingdom4 ,this is that which ,i would have engraven on all our hearts1 that there is a necessity of making ,christianity our calling and trade1 our business and employment1 else we must renounce it4 ,it will take our whole man1 our whole time1 not spare hours1 and by thoughts4 ,ye have a great task to accomplish1 a great journey to make4 ,if ye give not all diligence to add to your faith1 virtue1 knowledge1 temperance1 patience1 godliness1 brotherly kindness1 and charity1 ye are certainly blind1 and see not afar off1 and have not been purged from your old sins1 #b ,pet4 i4 #e-aa4 ,this imports that those who make not religion their great comprehensive study1 do neither know eternity1 nor see into it4 ,oh1 how may this word strike into the hearts of many ,christians1 and pierce as a sword6 ,is our lazy1 indifferent1 and cold service at some appointed hours1 8all diligence08 ,or1 is it diligence at all8 ,is there not more diligence and fervour in other things than this1 to add grace to grace8 ,who is covetous of such a game8 ,are not many more desirous of adding lands and houses to their lands and houses1 and money to their stock1 than to add to their faith virtue8 c4 ,who among you is enlarging his desires1 as the grave1 after conformity to ,jesus ,christ1 and the righteousness of his kingdom1 that this treasure of grace may abound8 ,alas1 we are poor mean ,christians1 because we are negligent6 ,for 8the hand of the diligent maketh rich10 ,prov4 x4 #d4 ,but we become poor in grace1 because we deal with a slack hand4 ,is there any great thing that is attainable without much pains and sweating8 ,difficilia qu pulchra47#ejj7 ,think ye to come to a kingdom by sleeping through some custom of godliness8 8,seest thou a man diligent in his business8 that man shall stand before kings1 he shall not stand before mean men10 ,prov4 xxii4 #bi4 ,this advances him to be a courtier4 ,and is not this business of ,christianity more considerable to be diligent about when it advances a man into the court of heaven1 into his presence in whose favour is life1 and whose loving kindness is better than life8 ,and not only so1 but if ye be diligent here ye shall obtain a kingdom4 8,seek first the kingdom of ,god40 8,the hand of the diligent shall bear rule but the slothful shall be under tribute10 ,prov4 xii4 #bd4 ,if ye make this your business1 and spend your spirits in it1 ye shall be kings and priests with ,god in the kingdom above1 that may suffer many partakers without division or emulation4 ,it is he that overcomes1 that shall have the new name1 the white raiment1 the crown of life1 and all the glorious things which are promised to them that overcome in the second and third chapters of the ,revelation4 ,o what glad tidings are these6 ,this is the gospel of peace4 ,this is the joyful sound that proclaims unto us so great1 so excellent things as a kingdom1 the kingdom of ,god1 an everlasting kingdom like ,god1 a kingdom glorious as he is1 a kingdom suitable to his royal ,majesty1 and the magnificence of his palace above4 ,are we called into this by the gospel1 and would ye know what is the sum thereof8 ,it is this4 ,ho6 every one that will have great things1 ho6 every one that will be a king to ,god1 and to bear rule over kings in the great day1 come1 here it is1 overcome yourselves here in the ,lamb that hath overcome1 follow ,jesus the captain of your salvation1 who for the joy and glory which was set before him1 despised all the glory of this world1 and the pains and shame of the cross1 ,heb4 xii4 #a1 #b4 8,why do ye spend your money for that which is not bread1 and your labour for that which satisfieth not80 ,isa4 lv4 #a1 #b1 #c4 ,all ye toil about1 what is it8 ,children's fancies4 ,such houses and kingdoms as they build in the sand4 ,why spend ye your time and labour upon earthly things that are at an end8 ,here is a kingdom worthy of all men's thoughts1 and affections1 and time4 ,the diligent shall have it4 ,gird up the loins of your mind1 and seek it as the one thing needful4 ,many of you desire this kingdom1 but alas6 these are sluggard's wishes1 ye have fainting desires after it4 ,your desires consume and waste you4 ,but ye put not forth your hand1 and so ye have nothing4 8,the soul of the sluggard desireth and hath nothing1 but the soul of the diligent shall be made fat10 ,prov4 xiii4 #d4 ,do ye see any growing ,christian1 but he that is much in the exercise of godliness1 and very honest in it8 ,see ye any fat souls1 but diligent souls8 ,our barrenness and leanness hath negligence written upon it4 ,do ye not wonder that we are not fat and flourishing1 as palms and cedars in the courts of our ,god8 ,certainly it is no wonder4 ,is it not a wonder that our sleeping away secure1 keeps so much as the leaves of a profession upon us8 ,therefore ,christians1 let this be your name1 ,seekers1 but seekers of what8 ,not of any new religion1 but of the good old kingdom of ,god1 proponed to us in the gospel4 ,and remember that the seeker must seek diligently1 if he think that which he seeks worthy of finding4 8,he that comes to ,god must believe that he is1 and that he is the rewarder of them that diligently seek him10 ,heb4 xi4 #f4 ,your seeking will proclaim your estimation of what ye seek4 ,it will be written on it1 what your desires are4 ,many men's unfrequent and lazy prayers have this written upon them in legible characters1 ,i care not whether ,god grant or not4 ,diligence speaks affection1 and affection principles7#eja7 diligence4 ,and if ye be seekers1 ye must be so still1 till ye find1 and have no more want4 ,when ye have done all1 ye must stand1 ,eph4 vi4 #aj1 #af4 ,when ye have found all1 ye must seek4 ,ye do but find in part1 because the kingdom of ,god is but coming in the glory and perfection of it4 ,nay1 ,i believe the more ye find1 the more ye will seek1 because tasting what this kingdom is1 can best engage the affection and resolution after it4 ,seeking is an exercise suitable to a ,christian in this state of pilgrimage4 ,enjoyment is for his own country1 heaven4 ,and shall not the bitterness and pains of seeking1 sweeten the enjoyment of this kingdom when it is found8 ,this will endear it and make it precious4 ,yet it needs no supereminent and accessory sweetness1 it is so satisfactory in itself4 ,christians1 remember your name4 ,when you have attained all1 still seek more4 ,for there is more to be found here than ye have yet found4 ,it is sitting down on our attainments that makes us barren and lean ,christians4 ,desires and diligence are the vital sap of a ,christian4 ,enlarge once your desires as the grave1 that never says ,i have enough4 ,and ye have good warrant so to do1 because that which ye are allowed to desire is without bounds and measure4 ,it is inexhaustible1 and when once desires have emptied the soul1 and made it capable of such a great kingdom1 then let your study be henceforth to fill up that void with this kingdom4 ,let your diligence come up to desires1 and at length ye shall be what ye would be1 ye shall find what ye sought4 ,sermon ,,xviii4 ,matt4 vi4 #cc4--8;,but seek ye first the kingdom of ,god10 c4 ,o 8seekest thou great things for thyself10 says ,god to ,baruch1 7,jer4 xlv4 #e7 8seek them not40 ,how then doth he command us in the text to seek a kingdom8 ,is not this a great thing8 ,certainly it is greater than those great things he would not have ,baruch to seek after1 and yet he charges us to seek after it4 ,in every kind of creatures there is some difference1 some greater1 some lesser1 some higher1 some lower2 so there are some men far above others in knowledge1 understanding1 strength1 and such like4 ,yet such is the order ,god hath made1 that the lowest angel is above the highest man1 so that in comparison of these1 the greatest man is but a mean worm1 a despisable nothing4 ,among things created1 some are greater1 some lesser4 8,when ,i consider the heavens1 the work of thy fingers10 says ,david1 8the moon and stars which thou hast ordained3 ,what is man1 that thou art mindful of him8 and the son of man that thou visitest him80 ,psal4 viii4 #c1 #d4 ,but when all these are compared with ,god1 then the difference of greater and lesser disappears4 ,in the night there are different lights1 the moon and stars1 8and one star10 says ,paul1 8differeth from another in glory40 ,some are of the first1 some of the second1 and most of them the third magnitude4 ,nay1 but let the sun arise--and all these are alike1 they are all darkness when compared with the sun's brightness4 ,what then are angels and men to ,god1 who is a light inaccessible and full of glory1 whom no eye hath seen or can see8 8,all nations before him are as nothing1 yea1 they are counted to him less than nothing1 and vanity10 ,isa4 xl4 #ab-ai2 #a ,tim4 vi4 #ae1 #af4 ,the sun himself shines not before him1 and the moon gives not her light4 ,now is it not so proportionably here8 ,if we stay within the sphere of temporal and worldly things1 some are great1 some small1 some things of greater1 some things of less consequence1 greater or smaller in their appearance to us1 and in men's fancies4 ,but if we go further and look into eternity1 then certainly all these will appear small and inconsiderable4 ,this earth seems very spacious1 and huge in quantity unto us who dwell upon it4 ,we discern mountains and valleys1 sea and land1 and do make many divisions of it4 ,but if one man were above where the sun is1 and looked down upon the earth1 he would consider it but as one point almost invisible1 that had no proportion to the vast dimensions of heaven4 ,even so it is here1 while men abide within their own orb1 their natural understanding1 and do compare time only with time1 and temporal things with temporal1 riches with poverty1 honour with disgrace1 pleasure with pain1 learning with ignorance1 strength with weakness1 pleasant lands and goodly houses with wildernesses and wild deserts where none do well4 ,it is no wonder1 ,i think1 that those who compare themselves with some that commend themselves1 are not wise1 #b ,cor4 x4 #ab1 #ac4 ,there is but one perfect pattern they should look to1 if they would not be deceived4 ,while ye stay your thoughts within these bounds1 ye apprehend in yourselves great odds between one thing and another4 ,but if once the ,spirit of ,god enlightened your eyes1 and made you to see far off1 if ye were elevated above your own station1 to the watch-tower of the holy scriptures1 to behold off7#ejb7 these1 by the prospect of saving faith1 things that are afar off1 such as heaven and hell1 eternity1 salvation and condemnation1 ,o how would all these differences in a present world evanish out of sight1 in the presence of these vast and infinite things6 ,food and raiment are great things to the most part of men1 therefore do they toil so much about them1 and take so much thought for them1 how to feed1 and how to be clothed1 how to have a full and delicate table1 and fine clothes6 ,again1 many others apprehend some greatness and eminency in honour and respect among men2 others in pleasure and satisfaction to their senses1 even as a beast would judge4 ,others apprehend some worth and excellence in great possessions1 in silver and gold beside them1 and have a kind of complacency in these4 ,but if once this kingdom of ,god entered into your heart1 if ye saw the worth of it1 the vast dimensions of it1 the pleasure1 honour1 and profit of it1 then certainly all other things would appear to be mean and low1 not worth a thought beforehand4 ,advantage and disadvantage would be all one to you4 ,honour and dishonour1 evil report and good report1 pleasure and pain1 would have no distance from one another2 this gain1 this honour1 this pleasure of the kingdom of ,god1 would so overmaster them1 so outshine them4 ,nay1 ,i may say1 if ye but knew your immortal souls1 or your own worth beyond the rest of the creatures1 such as silver1 gold1 lands1 houses1 c41 ,i am confident ye would fall in your esteem of them4 ,they would appear but low1 base things in regard of the soul4 ,suppose even this world came in competition1 7the gain of it now seems great gain17 but ,i pray you1 if ye laid all that world in the balance with your soul1 what would weigh most8 ,christ holds it forth to a rational man1 to judge of it2 8,what shall it profit a man1 if he shall gain the whole world1 and lose his own soul1 or be cast away80 ,would ye account yourselves gainers1 when ye have lost yourselves8 ,matt4 xvi4 #bf2 ,luke ix4 #be4 ,is not a man better than meat8 ,are not your souls more precious than the finest gold8 ,when you lose your souls1 whose shall these be8 8,what shall a man give in exchange for his soul80 ,and if there be no one more to possess or use1 what profit is it8 ,this then that we have in hand is one thing of greatest moment and concernment in the world4 ,let me then beseech you to weigh these things in the balance of the sanctuary1--your souls1 and this world1 the kingdom of ,god1 and many temporal things1 such as food and raiment4 ,ye never enter into the comparison of these things in your mind4 ,if ye did1 would ye not see to which side the balance would turn8 ,therefore we would have you look upon these words of our ,saviour1 which are the just balance of the sanctuary4 ,behold how the question is stated1 how the comparison goeth4 ,it is not whether ,i shall want food and raiment1 and other necessary things here1 or the kingdom of ,god hereafter8 ,it is not thus cast--in the one balance1 the present life and its accommodations1 in the other1 the life to come and ,god's kingdom4 ,indeed if it were so1 without all controversy this kingdom would carry it4 ,i say1 if there were an inconsistency supposed between a life here1 and a life hereafter1 suppose no man can be godly1 except he be miserable1 poor1 naked1 afflicted1 extremely indigent1 yet ,i say the balance thus casten1 would be clear to all men that judged aright4 ,would not eternity weigh down time8 ,would not an immortal soul weigh down a mortal body8 ,what proportion would the raiment of wool1 or gold1 or silk have to the white and clean linen1 the robes of righteousness1 the robes of saints1 and to the crown of glory that fadeth not away8 ,what proportion would our perishing pleasures have to the rivers of pleasures1 pure1 unmixed1 undefiled pleasures at ,god's right hand for evermore8 ,would ye thus rate this present span1 inch1 and shadow of time1 if ye considered the endless endurance of eternity8 ,i am sure reason itself might be appealed unto1 though faith were not to judge4 ,though it would hold well enough so1 yet our ,lord ,jesus ,christ states the controversy otherwise1 and holds out another balance1 that it may be the more convincing and clear1 if it were possible even1 to overcome natural consciences with the light of it4 ,and it is this1 in the one hand you may see food and raiment1 things that belong to this life2 and1 on the other hand1 you may behold the kingdom of ,god1 and his righteousness1 grace1 and glory2 and1 besides that1 even all these other things that ye did see in the other hand1 food1 raiment1 c41 8all these things shall be added40 ,wisdom1 in the ,proverbs1 uses such a device to catch poor1 foolish1 and simple men3 8,happy10 says ,solomon1 8is the man that findeth wisdom1 and the man that getteth understanding4 ,for the merchandise thereof is better than the merchandise of silver1 and the gain thereof than fine gold4 ,she is more precious than rubies3 and all the things thou canst desire are not to be compared unto her40 ,here is the weight of wisdom in itself4 ,see how ponderous it is of itself2 so heavy that it may weigh down all that come within the compass of desire1 and certainly its compass is infinite4 ,but1 he adds1 8,length of days are in her right hand1 and in her left hand riches and honour4 ,her ways are ways of pleasantness1 and all her paths are peace4 ,she is a tree of life to them that lay hold upon her40 ,she is a tree of life in herself1 though she had no accession of other things1 8and happy is every one who retaineth her10 ,prov4 iii4 #ac-ai4 ,now1 ,o men1 if ye will not be allured with the beauty and excellency of the princess1 wisdom herself1 then1 ,i pray you1 look what follows her4 ,that which now ye are pursuing after with much labour and pains1 and all in vain too1 is here in her train4 ,look how the comparison is stated4 ,christ ,jesus would catch us with a holy guile1 and1 if it had success1 ,o6 it would be a blessed guile to us4 ,ye have large and airy apprehensions of temporal things1 which ye call needful1 and ye cannot behold eternal things4 ,ye know not the worth of this kingdom4 ,ye conceive that godliness is prejudicial unto you in this life1 that the kingdom of grace will make you miserable here2 and that ye cannot endure4 ,ah1 be not mistaken1 come and look again4 ,if godliness itself will not allure you1 if the kingdom itself will not weigh with you1 then1 ,i pray you1 consider what an appendix1 what a consectary these have4 ,consider that the sum is added to the principal1 which ye so much seek after4 ,but ye refuse the principal1 the kingdom4 ,ye have not right thoughts of godliness1 8for godliness is profitable unto all things1 having the promise of the life that now is1 and that which is to come10 #a ,tim4 iv4 #h4 ,now1 is not this 8a faithful saying80 ,if ye believe it so to be1 is it not 8worthy of all acceptation80 ,ye may have things necessary here1 food and raiment4 ,and if ye seek more1 if ye will be rich1 and will have superfluities1 then ye shall fall into many temptations1 snares1 and hurtful lusts1 which shall drown you in perdition1 #a ,tim4 vi4 #h-aa4 ,nature and reason might check such exorbitances1 for nature is content with few things4 ,therefore believe that 8godliness with contentment is great gain40 ,ye are now only seeking temporal gain1 but that is neither great gain1 nor gain at all1 when ye lose your soul4 ,for that is an irrecoverable and incomparable loss4 ,ye may have these outward things1 ,god's blessing1 and peace with them1 and heaven too if ye choose this kingdom before all things1 and above all things4 ,but if ye give these other things the pre-eminence1 it is uncertain if ye will get what ye seek1 and ye shall certainly be eternal losers beside4 ,if there were no more but this kingdom alone1 it might weigh all down4 ,if heaven and earth were laid in a balance1 would not heaven1 if it were ponderous according to its magnitude1 weigh down the earth exceedingly out of sight8 ,would it not evanish as a point8 ,even so1 though this kingdom of grace and glory were alone1 in opposition to all these things that ye take thought for1 it would weigh them down eternally4 ,look what the weight of glory was to ,paul1 when he says1 #b ,cor4 iv4 #ag1 8,for our light affliction1 which is but for a moment1 worketh for us a far more exceeding and eternal weight of glory1 while we look not at the things which are seen1 but at the things which are not seen1 for the things which are seen are temporal1 but the things which are not seen are eternal40 ,the weight of glory is eternal1 and far exceeds any thing temporal4 ,the one scale of the balance goes up1 as it were1 eternally out of sight1 out of thought1 the one goes up for lightness and vanity1 and the other goeth down1 for weight and solidity1 out of sight1 and out of the thought and imagination4 ,if ye looked upon these things which are invisible and eternal1 as ,paul did1 it would be so with you also4 ,but when withal the earth and its fulness is in the scale with ,god's kingdom and righteousness1 will not these1 with that accession1 weigh down the earth alone8 ,is it food and raiment that ye seek8 ,then ,i say1 food and raiment is on this kingdom's side also4 ,and ye shall be more sure of these things1 because ye have ,god's promise for them4 ,the wicked have not his word and promise for prosperity1 even not so much as to answer their necessities1 but only they may sometimes prosper in the world1 in his providence4 ,but ,god's people shall have him engaged in their need for their temporal being here in this world4 8,o fear the ,lord1 ye his saints1 for there is no want to them that fear him4 ,the young lions do lack and suffer hunger1 but they that seek the ,lord shall not want any good thing10 ,psal4 xxxiv4 #i1 #aj4 ,godliness hath the promise of this life4 ,now1 then1 ye are more assured of temporal things by these means than any monarch can be4 ,the world's stability depends only upon a command4 ,but your food and raiment here is grounded upon a promise1 and though heaven and earth should fail and pass away1 yet not one jot of truth shall fail4 ,god indeed may change his command if he pleases1 but not his promises4 ,now1 then1 let all the world judge1 come and see this balance1 how on the one hand are food1 raiment1 and all things needful for this present life1 on the other hand1 these same thing necessary for our bodies1 and well being here1 and that more solidly and sweetly flowing from ,god's love1 grounded on a promise1--,i think this weighs down already1 if we should say no more4 ,but then behold what more is on his right hand4 ,there is a kingdom of ,god beside1 an eternal kingdom1 and this weighs down eternally4 ,all this world is but an accession and addition to it4 ,the promises of this life are not your portion and inheritance1 they are but superadded to your portion1 so then we have as much beside1 an inheritance incorruptible and undefiled1 as the world have for their inheritance1 yea1 and more sure and more sweet beside4 ,we might with reverence change that verse which ,paul has on this consideration1 8,if we had hope only in this life1 we were of all men most miserable10 #a ,cor4 xv4 #ai4 ,he speaks thus because of afflictions and persecutions4 ,but on this consideration we might say1 ,if we have hope in ,christ only in this life1 we were not of all men most miserable1 but most blessed1 because we have all these things added to us1 without toil and vexation1 without care and anxiety1 by divine promise and providence1 with ,god's blessing and favour1 what the world takes thought for1 rendeth their hearts for1 toils their bodies for1 and yet are not sure of success1 or if they get them1 they get a curse with them4 ,now when the balance is thus presented1 what is your choice8 ,what will ye seek after8 ,will ye seek this present world1 and lose the kingdom of heaven8 ,or will ye choose to 8seek first the kingdom of ,god and his righteousness10 and then ye shall have in this world what is good for you8 ,the choice is soon made in men's judgments4 ,ye dare not any of you deny1 but it ought thus to be4 ,but who seriously ponders these things till their minds affect their hearts8 ,who will sit down to meditate upon them1 and pass a resolute and well grounded choice upon deliberation8 ,remember what ,christ says1 8,no man can serve two masters40 ,ye may indeed have both these things1 and the kingdom4 ,but ye cannot seek them both1 they are not so consistent4 8,but seek first the kingdom of ,god10 and then all these things shall be given you4 ,now there is no more need of any second seeking4 ,for 8all these things shall be added0 as an accessory to the first4 ,o see then1 ye whose projects and thoughts are towards present things1--ye spend the prime and flower of your affections1 and time upon them1--ye cannot also seek the kingdom of heaven4 ,unless ye seek them as if ye sought them not1 ye cannot seek this blessed kingdom4 ,if ye seek not this kingdom as the one thing necessary1 and your seeking proclaim that ye account it so1 ye do not seek it aright4 ,if ye be careful and troubled about many things1 ye proclaim that ye do not think there is but one thing needful1 ye do not1 like ,mary1 choose the good part which shall not be taken from you1 ,luke x4 #da1 #db4 ,if ye would abandon the distracting care of the world1 and let all your anxiety and care vent itself here upon the kingdom of ,god1 all these things would be added besides the kingdom itself4 8,seek the kingdom of ,god and his righteousness40 ,i conceive this is added to make us understand the better what it is1 and what is the way to it4 ,the kingdom of ,god is the kingdom of grace1 in which he rules in us by his ,spirit4 ,for ,jesus ,christ is come for this end1 and made grace to superabound over the abounding of sin1 that as sin reigned unto death1 so grace might reign through righteousness unto eternal life by ,jesus ,christ our ,lord 7,rom4 v4 #ba71 that as sin had a throne in us1 so grace might have a throne1 and subject the whole man1 rendered obedient to that rule of righteousness that he here holds forth in his word4 ,but this kingdom of ,god also includes the kingdom of glory1 wherein these who overcome this world by faith in the ,son of ,god1 reign as kings set upon thrones with ,god the ,father of all4 ,now because the most part1 when they heard of the kingdom of ,god1 dreamed of nothing but a state of happiness in heaven1 and passed over the way to it1 which is holiness1 and they thought not upon the kingdom of grace1 which is preparatory unto1 and disposes us for the kingdom of glory1 therefore ,christ exhorts us also to seek his righteousness1 opposite to the righteousness of the scribes and ,pharisees1 who satisfied themselves with a mere walk before men4 ,this was man's righteousness but not ,god's4 ,this righteousness may be also opposed to the rags of our own righteousness1 that we seek to cover ourselves with1 ,isa4 lxiv4 #f4 ,the apostle says of the ,jews1 ,rom4 x4 #c1 #d1 8,for they being ignorant of ,god's righteousness1 and going about to establish their own righteousness1 have not submitted themselves to the righteousness of ,god4 ,for ,christ is the end of the law for righteousness to every one that believeth40 ,now here is the business1 and ,i would have you to conceive it right4 ,the gospel calls you to a kingdom4 ,this is certainly more than all earthly kingdoms4 ,but how shall ye come to it8 ,not at the nearest hand1 not per saltum47#ejc7 ,no1 believe it1 ye must come and enter this way1 before ye compass the end1 and the way to this kingdom is by another kingdom1 namely righteousness4 ,it is the kingdom of grace within us1 and the fruit of it is this4 ,deny thyself1 and follow me1 ,matt4 xvi4 #bd-bf4 ,overcome yourselves1 and your corrupt lusts1 and ye shall be more than conquerors4 ,kingdoms are gotten by conquest4 ,but here is the greatest conquest and triumph in the world1 for a man to overcome himself4 ,he that rules himself and his own spirit1 is greater than he that taketh a city1 ,prov4 xvi4 #cb4 ,other conquerors but overcome men like themselves1 and yet are overcome by themselves1 and their own passions1 and so are but slaves indeed4 ,but if ye deny yourselves1 and resign yourselves to ,jesus ,christ1 ye shall be more than conquerors1 ,rom4 viii4 #cg4 ,this then is the kingdom ye must seek first1 and it is the first step to the throne of glory4 ,if ye would have a throne after this life1 you must have a throne of grace in your hearts4 8,if the ,son shall make you free1 then shall ye be free indeed40 ,they truly are kings who are most subject to ,god above themselves1 and free from the bonds of creatures4 ,this is the glorious liberty of the children of ,god1 to have liberty from him to make sin a captive4 ,it is a righteous kingdom1 a kingdom of righteousness4 ,therefore ye must here study righteousness and holiness1 8for the grace of ,god that hath appeared to all men1 and bringeth salvation1 teacheth us1 that denying all ungodliness1 and worldly lusts1 we should live soberly1 righteously1 and godly in this present world looking for the blessed hope1 and the glorious appearing of the great ,god1 and our ,saviour ,jesus ,christ10 c4 ,tit4 ii4 #aa1 c4 ,all men love the salvation it brings4 ,but do ye love the lessons it teaches you8 ,ye would all be glad to have that blessed hope1 and obtain the salvation which the saints look for1 when ,christ shall appear again in glory4 ,but how few learn and practise what the gospel teacheth1 to mortify and deny your corrupt lusts1 and live daily in the practice of sobriety1 equity1 and piety6 ,o if this were engraven upon your hearts1 that ye might study to do that in this present world1 which this precious grace and gospel teaches us to do in it6 ,know ye not1 brethren1 that all your pains in seeking heaven1 are not about heaven itself immediately1 but the way to it1 which is holiness8 ,without this1 no man shall see the ,lord1 ye need not seek the kingdom of glory1 hope for it1 and look for it4 ,but seek grace and righteousness in this world1 and if ye obtain them1 ye have not much to do1 but to look for the blessed hope and ,christ's glorious appearance to judgment4 ,for if ye have sought and got grace here1 ,christ will come with grace and glory at the day of his revelation4 ,will ye consider that ye are redeemed by ,christ8 ,but from what is it8 ,from hell only1 and eternal death only8 ,no1 no1 for we are redeemed from all iniquity1 as well as the curse of the law and the wrath to come1 ,matt4 i4 #ba1 ,tit4 ii4 #ad4 ,this deliverance from sin is the greater and best half of our redemption4 ,consider also to what ye are redeemed4 ,is it to happiness and glory only8 ,no certainly1 but unto grace also4 ,for ,christ 8gave himself for us1 that he might purify us unto himself a peculiar people1 zealous of good works40 ,these things should ministers teach and exhort1 and above all things press them upon men's consciences4 ,we are redeemed from all our enemies to serve ,god without fear1 in holiness and righteousness all the days of our life1 ,luke i4 #gd1 #ge4 ,yea1 glory is not glory1 except it be complete grace1 so we must call the kingdom of glory4 ,if ye believed that it was nigh you1 ye would look then for the perfection of grace4 ,and will ye not love the beginning of it here8 ,but this is not all4 ,there is yet more here to comfort us4 ,seek the righteousness of ,god4 ,there is a righteousness of ,god by faith1 manifested in the gospel for lost sinners1 who have nothing to cover them4 ,now ,i say ye must so seek inherent grace1 as ye may not make it your covering1 and the only foundation of your confidence4 ,sinners1 the thing which ye first seek and find1 is to be clothed with ,god's righteousness1 that he may see no iniquity within you1 and then let it be your daily study henceforth to be adorned and made all glorious within1 with grace and holiness4 ,ye must first renounce all your own righteousness1 and then be clothed with the robes of ,god's righteousness1 ye must still renounce it1 that grace may appear as the gift of ,god1 and not yours2 as his beauty1 not your ornament4 ,if ye be imperfect in your own righteousness1 comfort yourselves in the righteousness of ,god made yours by faith1 that worketh by love and purifies your hearts1 for1 says the apostle1 ,gal4 ii4 #af1 #ag1 ,though we are not justified by the works of the law1 but by the faith of ,christ1 yet we must keep ourselves from every wicked thing1 and perfect holiness in the fear of ,god1 for if while we seek to be justified by ,christ1 and we ourselves be found sinners1 impenitent and impure1 is therefore ,christ the minister of sin8 ,god forbid4 ,sermon ,,xix4 ,matt4 vi4 #cc4--8,seek first the kingdom of ,god10 c4 ,it may seem strange1 that when so great things are allowed1 and so small things are denied1 that we do not seek them4 ,the kingdom of ,god and his righteousness are great things indeed1 great not only in themselves1 but greater in comparison of us4 ,the things of this world1 even great events1 are but poor1 petty1 and inconsiderable matters1 when compared with these4 ,yet he graciously allows a larger measure of these great things relating to his kingdom and righteousness1 than of those lesser things he hath promised to give his people1 and he commands us to seek after these greatest things4 8,seek first the kingdom of ,god1 and his righteousness1 and all these things shall be added unto you40 ,this indeed is most suitable to his ,majesty1 and to us also4 ,it is most becoming his loyal ,majesty when he is to declare his magnificence1 and to vent his love1 to give such high and eminent expressions of it4 ,a kingdom is a fit expression of a king's love and good will4 ,kings cannot give empires1 unless they unking themselves4 ,but ,christ is the 8,king of kings10 and hath prepared a kingdom for them that love him4 ,it is a glorious declaration of ,god's excellent name1 that he is good to all1 kind even to the evil and unthankful4 ,his tender mercies are over all his works4 ,the whole earth is full of his riches1 and the wretched posterity of ,adam have the largest share of his goodness1 even since the first defection from him4 ,nay1 but there are other things prepared and laid up for them that seek him1 ,o how great is that goodness6 ,how excellent is that loving kindness6 ,psal4 xxxi4 #ai1 #bj1 ,psal4 xxxvi4 #e1 #aj4 ,these things have not yet entered into the heart of men to consider4 ,if ye could speak the mind of it1 then the tongue could express it4 ,if ye could apprehend the wonders of it1 then the heart could conceive it1 but this the scripture denies1 ,isa4 lxiv4 #d4 8,for since the beginning of the world1 men have not heard nor perceived by the ear1 neither hath the eye seen1 ,o ,god1 besides thee1 what he hath prepared for him that waiteth for him10 or as ,paul writes1 8,eye hath not seen1 nor ear heard neither have entered into the heart of man1 the things which ,god hath prepared for them that love him4 ,but ,god hath revealed them unto us by his ,spirit1 who searcheth all things1 even the deep things of ,god10 c41 #a ,cor4 ii4 #g-ad4 ,is not a kingdom a gift suitable to such a ,giver8 ,and is not this kingdom of ,god every way like himself8 ,these things are prepared by ,christ1 and there is no more to do1 but to give to him that asks1 and he that seeks shall find4 ,this righteousness1 divine and human1 is it not wholly of ,god's finding out8 ,is it so glorious1 so excellent1 as to hide the greatest spots of the creation from his spotless eyes8 ,for even hell itself is naked before him1 and destruction hath no covering1 even the heavens are not pure in his sight1 he chargeth his angels with folly1 ,job xxvi4 #f1 chap4 iv4 #ag1 #ah1 #ai1 chap4 xv4 #ad-ag4 ,when all the creatures could not procure the salvation of sinful men1 when the depth said1 it is not in me1 and the sea said1 it is not with me1 and the heavens and heights said so too1--even angels could not redeem us1--the redemption of the soul was so precious1 it would have ceased for ever1 if divine wisdom had not found it out1 and almighty power brought it to pass4 8,sacrifice and offering thou wouldest not1 but a body hast thou prepared for me4 ,lo1 ,i come1 in the volume of the book it is written of me1 ,i delight to do thy will1 ,o my ,god1 yea thy law is within my heart10 ,psal4 xl4 #f1 #g1 #h1 ,heb4 x4 #e-aa4 ,all this was with ,god1 and he knew the way thereof4 ,christ framed this royal robe of his righteousness1 by suffering and death1 which may cover all our nakedness4 ,he came and sought the human nature with all its infirmities4 ,he became in all things like unto us1 sin only excepted4 ,on him ,god laid our iniquities4 ,for he himself 8bare our sins in his own body10 when he was slain upon the cross or tree1 8that we1 being dead unto sin1 might live unto righteousness10 #a ,pet4 ii4 #bd1 #b ,cor4 v4 #ba4 ,behold what a wonder6 ,iniquities1 and our iniquities1 laid upon the immaculate ,lamb1 ,jesus ,christ4 ,our ,redeemer hid his divinity1 his holiness1 and his innocence1 as with a vail and covering from the eyes of ,god's awful justice4 ,he smites the ,shepherd1 his beloved ,son1 as he did the rebel creature4 ,it pleased the ,father to bruise him and put him to grief1 when his soul was made an offering for sin1 ,isa4 liii4 #d-aa1 ,zech4 xiii4 #g4 ,justice did not look through the covering to his innocence1 but reckoned and numbered him among transgressors1 when he bore the punishment of our sins1 and made an atonement for them1 ,isa4 liii4 #aa1 #ab1 ,gal4 iii4 #ac1 #ad4 ,now hence it is that the righteousness of ,jesus ,christ1 which he learned in the days of his flesh1 and purchased by his death1 is prepared for us1 to put on4 8,who soever will1 let him come and take it40 ,empty yourselves1 stripped naked of all kind of coverings but sin and unworthiness1 that which ,god's holy eye cannot behold1 and seek ,christ's righteousness to adorn and cover you4 ,behold it shall hide all your sins and abominations1 of whatsoever nature and degree1 from the pure and unspotted eyes of ,god's justice1 which are as a flaming fire1 to consume what it cannot look upon without abhorrence4 ,put on this righteousness of ,god1 and justice shall not draw by the covering1 to look under it4 ,it shall look upon the sinner as a righteous man on the slave of ,satan as a child of ,god1 on the heir of hell as the heir of heaven1 if he sincerely repent of1 and forsake his sins1 believe in ,christ and obey his gospel4 8,behold all things are new1 and all things are of ,god1 who hath reconciled the world unto himself by ,jesus ,christ10 c41 #b ,cor4 v4 #ag-ai1 ,col4 i4 #ai-bd4 ,christ was no worse dealt with for our sins1 than we shall be well dealt with for his righteousness4 ,this is the gift of ,god4 ,and is it not worthy to be sought8 ,is it not a gift worthy of him to give8 ,is it not also suitable for us to ask8 8,if thou knewest the gift of ,god1 and who it is that saith to thee1 ,give me to drink1 thou wouldst have asked of him1 and he would have given thee living water10 c4 ,john iv4 #aj-ae4 ,so say ,i to you1 if ye knew the gift of ,god1 what this kingdom is1 what this righteousness is1 and who is appointed by ,god to be the treasure house of all fulness1 to be communicated to us1 ye would certainly ask of him the water of life4 ,ye would surely seek this kingdom of ,god and his righteousness4 ,he doth not value other things4 ,god only hath these things offered in the gospel1 in choice of many1 therefore are they laid up for some few1 whom he makes his peculiar treasure and jewels1 ,mal4 iii4 #ag1 ,exod4 xix4 #e1 #f4 ,if ye knew a monarch that was a possessor of all this habitable world1 and was about to express his singular affection towards some persons1 if his kingdom or the half or whole of it was not sufficient1 to be a token of it1 but he had found out some other thing1 and laid it up for them1 and distributed the kingdom1 the lands and cities among others1 certainly ye would think that behoved to be some strange thing of great price4 ,if the ,lord was pleased to give you abundance of all things here1 make you all great1 rich1 and honourable persons1 then many would seek no other expression of his love4 ,they would think he did well enough to them4 ,but alas6 what is it all8 ,he esteems it so little that he often casts it to swine1 the profane and wicked world4 ,he fills their belly with his hid treasure1 ,psal4 xvii4 #ad4 ,he makes his sun to shine1 and his rain to fall on the evil and the good1 ,matt4 v4 #de4 ,it is a demonstration that it is but a base thing1 when it is so common1 ,i mean1 in comparison of the portion of his saints4 ,for though these worldly things are good in themselves1 yet they are not precious1 they are not pearls4 ,would he cast pearls before dogs and swine8 ,the honourable man's brutishness and ignorance of ,god may demonstrate to you he cares not for it4 8,the ,most ,high ruleth in the kingdom of men1 and giveth it to whomsoever he will10 and sometimes 8setteth up over it the basest of men10 ,dan iv4 #ac-ah4 ,if ,god loved riches well1 do ye think he would give them so liberally1 and heap them up upon some base covetous wretches8 ,surely no4 ,but here is the precious thing that is laid up and treasured4 ,the world and its gain seems great1 and big in your eyes1 ye cannot imagine more1 nor wish for more4 ,but alas6 how low and base spirits have ye6 ,it is but as the dunghill that the swine feed on1 or the husks which the prodigal desired to feed his belly with1 when he began to be in want1 ,luke xv4 #ac-ag4 ,so are all men's worldly pleasures1 preferments1 and profits4 ,but here are some particular things1 that only deserve to be called good1 namely1 8the kingdom of ,god and his righteousness40 ,and when ,god had searched the whole world1 7to speak with reverence of his glorious ,majesty1 who needs not inquire into secret things17 when he had looked through all the works of his hand1 he sets these apart from all the rest1 to be given to the men whom the ,king shall honour4 ,this kingdom is the substance and accomplishment of heaven's eternal counsel and purpose of grace1 which was given in ,christ before the world1 and it is the end of the ,son's redemption of a sinful world1 and his intercession for them at ,god's right hand4 8,father10 says he1 7,john xvii4 #bd71 8,i will that those whom thou hast given me1 be with me where ,i am1 that they may behold the glory which thou hast given me10 and for other things he makes them as the stones of the field4 ,now ,i say1 as this kingdom of ,god and his righteousness are suitable expressions of his love1 according to his magnificence1 so they are also suited to our condition and necessities4 ,no question but he would permit us to seek great things in this world1 if these things were really great and good1 and if they did become such great immortal spirits as we have4 ,your souls are above all these things4 ,but this kingdom1 and this only1 is above the soul4 ,now then1 if ye go out to seek these earthly things1 ye must go down from the throne of eminency that ,god hath set your souls upon by creation1 and abuse your spirits by stooping to the very dust of your feet1 to embrace these things1 and1 which is worse1 ye put yourselves out of that high throne of dignity that ye are exalted to by ,christ's redemption1 which we may call a second creation4 ,jesus declared by the infinite ransom he gave1 when he offered himself a sacrifice without spot to ,god1 7,heb4 ix4 #ad7 and laid down his life for us1 what the worth of your souls was4 8,none of them10 saith the ,psalmist1 8can by any means redeem his brother1 nor give to ,god a ransom for him1 for the redemption of their soul is precious1 and it ceaseth for ever10 ,psal4 xlix4 #f-aj4 ,call and assemble all the creatures in heaven and earth1 summon gold1 silver1 precious stones1 houses1 cities1 kingdoms1 places of trust and dignity1 great learning and parts1 and every other thing ye can imagine1 let them all convene in a parliament1 and consult how men shall be ransomed4 ,all of them combined together1 though they make one purse1 cannot do it4 ,they cannot pay the least farthing4 ,the ,lord ,jesus ,christ then stepped in here1 8,lo1 ,i come10--,i give the body thou gave me1 my life for theirs1 8,i delight to do thy will1 thy law is in my heart40 ,are your souls then exalted to such great dignity8 ,is such a price set upon them1 and will ye spend them1 for that which could not pay the price for them1 8for that which profiteth not80 ,ye must go out of yourselves to seek happiness4 ,then ,i pray you1 go not downward4 ,it is not there1 but misery is there4 ,and by going down to the creatures1 ye have found it1 and cannot lose it to this day4 ,but the kingdom of ,god is the only thing above4 ,go up to it4 8,seek these things that are above10 ,col4 iii4 #a-d4 8,if then ye be risen with ,christ10 through the faith of ,god's operation1 8set your affection on things above1 where ,christ sitteth at ,god's right hand1 and not on things on the earth40 ,these things are but great in your apprehension4 ,if they are at all great indeed1 it is only in evil4 ,if then ye seek great things for yourselves1 ye may find evil things1 ye shall certainly find such evil things as shall drown you in everlasting destruction4 8,they that will be rich0 7in worldly things71 who lay up treasures for themselves1 and are not rich towards ,god1 8fall into temptation1 and a snare1 and into many foolish and hurtful lusts which drown men in perdition4 ,for the love of money is the root of all evil1 which while some coveted after1 they have erred from the faith1 and pierced themselves through with many sorrows10 #a ,tim4 vi4 #i1 #aj4 ,great things in this world are not always good4 ,to seek them1 makes them certainly evil and hurtful4 ,it is not so hurtful to have them1 though very dangerous1 but it is hurtful1 yea1 present ruin to seek them4 ,but here is a kingdom that is great1 and great in goodness1 every way answerable to our necessities4 ,this is the kingdom we should seek above all things4 ,we would therefore beseech you to be wanters in yourselves1 and seekers in ,christ1 and seekers ye cannot be till ye be wanters1 and finders ye cannot be except ye seek in ,jesus all satisfaction and remedy of your necessity4 ,this is even the very nature of a ,christian1 his chief exercise and employment4 ,what then is a ,christian's principal study1 his great business1 his important calling1 and what is his success in it8 ,he is a seeker by his employment1 or calling here1 and he shall certainly find what he asks4 ,but what puts him to seeking8 ,the discovery of his own emptiness1 and ,god's fulness4 ,therefore study these things most1 if ye would be ,christians in truth and in deed4 ,it is these two that ye must still pass between1 if ye keep them not both in your view at once1 ye cannot well perceive any of them1 either comfortably1 humbly1 or profitably4 ,this is even the sum of ,christianity4 ,look what ye want in yourselves1 and make up that in ,god4 ,discover your own emptiness and fill it up with ,god's fulness4 8,the liberal soul shall be made fat1 and he that watereth1 shall be watered also himself10 ,prov4 xi4 #be4 ,be not niggards here4 ,be liberally minded1 both in seeking and receiving1 so shall ye please him best who counts it his glory to give4 8,the instruments of the churl are evil1 but the liberal deviseth liberal things1 and by liberal things he shall stand10 ,isa4 xxxil4 #g1 #h4 ,seek answerable to your own necessity1 and ,god's all sufficiency1 and know no other rule or measure4 ,now1 ,christians1 this is your calling and employment here1 to be seekers of ,god's kingdom and righteousness4 ,but shall we come speed8 ,yes certainly4 ,it is so far put out of question here1 that it needs not be expressed4 8,seek first the kingdom of ,god1 and all these things shall be0 superadded to you4 ,he thinks it needless to say1 and ye shall find the kingdom of ,god1 and his righteousness1 for it is supposed as a thing unquestionable1 and he adds these words1 8and all these things shall be added to you10 to answer the faithlessness of these who could not credit him in temporal things1 though they had concredited7#ejd7 to him their immortal souls4 ,ye do not doubt1 then1 but ye shall have the kingdom of heaven4 ,ye do indeed seek it4 ,many by seeking kingdoms lose here--by seeking to make them more sure1 they lose the hold they have4 ,many by aspiring to greater things1 lose these things they have1 and themselves too4 ,but here is the man that is only sure of success1--the man that may reckon upon his advantage before he take pains1 if indeed he resolves to take pains for it4 ,this one thing is made sure1 eternal life1 if ye lay hold on it here by faith1 and quit your hold of present things that end in death1 ,rom4 vi4 #ba4 ,we may well submit to the uncertainty of all other things1 as ,david1 who held himself well satisfied with the everlasting covenant ,god had made with him1 which was well ordered in all things and sure1 #b ,sam4 xxiii4 #e4 ,though the kingdom and house go1 it matters not1 if he keep this fast4 ,if he take not away his loving kindness1 this is all my comfort1 my joy1 and my desire4 ,comfort yourselves with this1 amidst the manifold calamities and revolutions of times4 ,ye see no man can promise himself immunity1 or freedom from common judgments4 ,here ye have no continuing city4 ,why then do ye not seek one to come1 and comfort yourselves in the hope of it8 ,your rights and heritable securities will not secure your lands and riches for any considerable time4 ,therefore seek an eternal and sure inheritance1 sure mercies4 ,seek that which ye cannot miss1 and having found1 cannot lose4 ,nothing here can you expect either to find1 or keep1 until ye have found it4 ,but besides all this1 there is an accession to the inheritance4 ,all needful things shall be added1 ye shall want 8no good thing10 ,psal4 lxxxiv4 #aa4 ,will not all this double gain and advantage recompense1 yea1 overcome all the labours of seeking8 ,shall it not drive away the remembrance of them8 ,here then is the most compendious and comprehensive way to have your desires in this life granted1 to get your necessities supplied4 8,seek first the kingdom of ,god0 and ye shall have them4 ,but if ye seek these things and not heaven1 ye shall want this kingdom4 ,i think then it is all the folly and madness in the world1 not to take this way1 for it is the way to be blessed here and hereafter4 ,and if we choose any other way1 it brings no satisfaction here1 and it brings eternal misery hereafter4 ,if ye would be well in this world1 seek heaven4 ,do not think that ye should have heaven1 or seek ,god's kingdom from this sordid principle1 that ye shall have all worldly things given you1 which ,god pleaseth to bestow4 ,for now man can seek the kingdom of heaven aright1 but he that seeks it for itself4 ,yet if they were no more to proclaim the madness of men1 this would sufficiently suffice1 all they can desire or expect is promised with the kingdom1 and yet they will not seek it4 ,sermon ,,xx4 #a ,pet4 iv4 #g4--8;,but the end of all things is at hand1 be ye therefore sober and watch unto prayer40 ,if ye would ask what ye should do till ,christ come again1 or what should be your exercise and employment in this old age of the world1 here ye have it in a word1 8be sober1 and watch unto prayer40 ,when ,christ was to go away to his ,father1 and leave his disciples in this world1 as he left them not orphans1 or comfortless1 without the ,comforter1 so neither left he them without counsel and direction4 ,the word he left to them was1 8,take heed1 watch and pray10 ,mark xiii4 #cc4 ,in this chapter1 ,peter is mindful of his ,lord's directions1 as ,paul also was1 #a ,thess4 v4 #f4 ,the substance of this chapter is to exhort ,christians to a holy conversation1 suitable to their high calling4 ,he presses mortification in general1 from that which should be of greatest force with a believer's heart1--the strongest and most convincing reason in the world1--union with ,christ crucified1 even as ,paul does1 ,rom4 vi4 ,and then1 in the #c;d and #dth verses1 he argues from their former conversation1 ye have sinned enough already1 all the rest of your time is over little7#eje7 to consecrate to ,god1 according then as ye have advanced ,satan's kingdom while under it1 so advance ,christ's kingdom when it comes to you1 and take that noble revenge upon yourselves and sins1 so as to bring them both captive to the obedience of ,christ4 ,and although the world may think it strange ye walk not with them1 yet so much the rather ought ye to aspire after a disconformity to the world4 ,be then ambitious of being singular in the world4 ,ye would lay down such a conclusion as this1 ,i am a stranger1 and will walk as a stranger4 ,and ye need not think yourselves miserable to be out of so much company1 and to be alone4 ,no1 if ye knew what was to come upon them1 ye would get you out from among them1 lest ye be partakers of their plagues4 ,the day of the ,lord is coming1 and the world must give an account to the ,judge of all flesh4 ,ye may endure their mockings1 and all the hard measure which ye get her1 for it shall be recompensed unto them4 ,and your lot is the same that other saints had1 who now sleep in the ,lord4 ,the gospel was preached unto them1 and they had the same fruit of it before ,god1 and got everlasting life by it1 yet they were judged in the world as well as you1 and were counted base and contemptible4 ,now1 in this verse1 he comes to particular exhortations from the former reasons4 ,this text hath two parts4 ,i3 ,an exhortation to some special duties1 which are so conjoined in this form of speech that they seem all but one duty4 8,prayer0 is the duty1 and sobriety and watchfulness are means to it4 ,,ii3 ,there is a reason given1 because 8the end of all things is at hand40 ,so1 then1 ye have here the posture the world is in1 and the posture a ,christian should be in4 ,this is the world's old age4 ,it is declining1 albeit it seem a fair and beautiful thing in the eyes of them who know no better1 and unto them who are of yesterday1 and know nothing4 ,it looks as if it had been created yesterday1 yet the truth is1 and a believer knows1 it is near the grave4 ,gray hairs are here and there upon it1 though many know it not1 and ,jesus the ,lord is at hand to put an end to it4 ,now1 what should be your condition in the meantime8 ,what should immortal souls do1 that are to remain for ever1 and outlive this habitable world8 ,how should they be employed8 ,the spirit and soul is to endure longer than the man's possessions1 goods1 honour1 and place4 ,how1 then1 should ye look upon these things8 ,here it is4 ,be sober in the use of all things4 ,use the world as if ye used it not1 watch unto prayer4 ,ye are encompassed about with manifold temptations4 ,therefore watch1 and be as men on their way waiting for the ,bridegroom4 ,the bride's exercise1 since ,christ hath ascended unto heaven1 should be to say1 8,lord ,jesus come quickly40 ,in discoursing upon this subject1 ,i3 ,we shall speak of these three parts of a ,christians duty severally4 ,,ii3 ,consider how they help one another1 and so jointly speak of them4 ,and then1 ,,iii3 ,of the reason and motive to them all1 and how it enforces such an exercise4 ,as to be the first of these1 we observe1 that sobriety is a duty becoming every ,christian1 that is united unto ,jesus ,christ1 and is separated by ,god's holy calling from the rest of the world4 ,i add these two considerations because of the preceding verse4 ,for in the first and second verses he lays down an excellent ground of all kind of mortification1 viz4 the believer's union with ,christ crucified4 ,jesus ,christ suffered and died for us1 as a ,common ,person1 to sustain the guilt of our sins4 ,he died as a ,cautioner and ,undertaker for us and as our ,head and ,king1 and we by virtue of that1 are obliged to crucify sin also4 ,in verses #c;d and #dth1 the other consideration is set down4 ,there ought to be a vast difference between a believer now1 and before his conversion4 ,he should not be the same man1 but as ,paul1 say1 8,i am crucified with ,christ1 nevertheless ,i live1 yet not ,i1 but ,christ liveth in me40 ,gal4 ii4 #bj4 ,he should be separated from the world1 that all the world may wonder at him1 and think it strange to see his conversation4 ,now ,i conceive this exhortation is gathered from both these1 and the word of reference therefore relates to the preceding verse1 as well as his reason in the words now read4 ,now therefore be sober4 ,this sobriety is not limited to meat1 drink or apparel1 the object of it is more comprehensive in scripture4 ,it uses sometimes to be expressed singly1 without making mention of any particular matter1 evidently importing1 that sobriety ought to be in all things4 ,that which we ought to be sober in is certainly the 8all things spoken of in the reason of sobriety1 whose end is at hand40 ,they are most distinctly expressed #a ,john ii4 #ae-ag1 8,all that is in the world1 the lust of the flesh1 the lust of the eye1 and the pride of life10 all that perishes is not of the ,father1 but of the world1 that is1 the world which wicked men frame to themselves4 ,here then is a large commentary on 8all things40 ,therefore whatever is in the world is the matter of sobriety4 ,whatever comes under the senses calls for sobriety4 ,whatever comes under the object of the mind is the matter of sobriety4 ,nay1 whatever is corruptible and perishing1 or whatever the last day of the ,lord a coming shall put an end to1 in all these1 there must be sobriety exercised4 ,there is a threefold sobriety3 #a4 ,sobriety in the mind1 or sober mindedness1 ,rom4 xii4 #c4 ,we ought not to think more highly of ourselves than we ought to think1 8but to think soberly10 #a ,cor4 iv4 #f1 #g1 ,tit4 ii4 #f1 ,rom4 xi4 #bj1 #a ,cor4 vii4 #b4 ,sobriety of mind is that excellent lesson that ,christ ,jesus both taught and practised in his humble state4 8,learn of me1 for ,i am meek and lowly in heart10 ,matt4 xi4 #bi4 ,humility is not like ,peter1 who said1 8,depart from me1 for ,i am sinful man1 ,o ,lord10 8,lord1 thou shalt never wash my feet40 ,but humility is rather like ,mary1 that sat down at ,christ's feet1 and washed them with tears4 ,sobriety of mind does not undervalue ,god's gifts and graces1 neither doth it overvalue them4 ,it thinks of itself according to the measure of grace freely given1 7,rom4 xii4 #c7 and sobriety looks on all its own gifts1 and ornaments1 as not its own but another's1 as free gifts1 and therefore it puffs not up a man against his neighbour1 though he should see a gift given beyond his neighbour4 ,high mindedness is like the high bending of a string of an instrument1 which easily breaks in two pieces4 ,sobriety walks with a low sail1 and creeps through under the wind1 but the high mind is like the cedar1 that moves with the wind1 and falls when the bowing twig stands still4 ,some will think the aspiring of the spirit a sign of a better spirit than the humble mind1 and so look down upon others4 ,but oh1 if they walk safely1 they will walk humbly with ,god4 #b4 ,there is also sobriety in the affections when they are moderate4 ,the objects of this world which come under the affections1 are either sinful and unlawful or in themselves lawful and allowable4 ,now sobriety towards the first kind is simple abstinence1 towards the second moderation4 ,the rule of the first is1 8,abstain from fleshly lusts which war against the mind0 7#a ,pet4 ii4 #aa71 and1 as it was said in another sense1 8,touch not1 taste not1 handle not40 8,have no fellowship with the unfruitful works of darkness10 ,eph4 v4 #aa4 ,as a man who would be clean should not touch pitch1 and he who would not be burnt should not carry coals in his bosom1 so ought the child of ,god1 who walked formerly in the lusts of ignorance1 after the custom of this world1 to abstain from all appearance of evil 7#a ,thess4 v4 #bb471 not only from sin itself1 but from all the occasions of it1 and inducements unto it1 all that which hath any appearance of evil4 ,there is no measure of moderation here1 a man must not think to give his lusts part1 and ,christ part4 ,no1 he must have all or none4 ,ye should have no quarters with sin1 ye should be out of speaking terms with it4 ,the least motion of the affections and heart that way1 is insobriety1 and inordinate affections4 #c4 ,but sobriety in things lawful is moderation1 when the spirit is kept within bounds1 ,col4 iii4 #a1 #b4 ,and the rule of this is that which ,paul prescribes1 #a ,cor4 vii4 #bi1 8,use the world as not abusing it10 knowing that the fashion of the world doth pass away4 ,love this world as if ye loved it not4 ,every thing hath too much of the heart1 and ,jesus ,christ would have his royal palace his peculiar place here4 ,he may have suitable affections to ,god's dispensations in this world1 7for the ,christian wants none of his senses17 yet he ought not to be 8greatly moved10 as ,david speaks1 ,psal4 lxii4 #b4 ,now we consider this in three things1 7#a7 ,in seeking of any thing2 7#b7 ,in enjoying of any thing2 7#c7 ,in losing or wanting any thing4 ,that rule of ,paul's may be applied to all the three1 he should seek the world as if he sought it not4 ,he should enjoy the world as if he enjoyed it not4 ,he should want or lose the world as if he lost it not4 ,this sobriety makes him want1 in abundance1 and abound1 in want1--to have nothing1 and yet possess all things4 ,all our time and pains and affections are spent out upon these1 and turn about on these three points4 ,desire1 attended with care and anxiety1 goes out to fetch in any thing that the mind fancies4 ,when the soul hath gotten its desire1 it delights and rejoices in it1 and when it is frustrated1 disappointed1 or crossed1 it grieves and torments itself4 ,if ye find a ,christian sober in these1 you find his pulse beat well4 7#a7 ,ye should then seek the world or any thing1 as if ye sought it not4 ,we are given to idolize the creatures1 and dig broken cisterns1 and forsake the fountain of living waters1 to seek the creature as if it were ,god1 and the strength of affections uses to be spent on it4 ,men have big and large apprehensions of the things of this world1 and are like foolish children amazed with pictures and dreams4 ,fancy busks7#ejf7 up and adorns the object with all things suitable1 and thus the poor soul is put in expectation of some thing1 and stretcheth out itself1 to the utmost of its ability1 to purchase that1 which being had will not satisfy4 ,the world promises fair to deluded minds that know no better4 ,but the child of ,god must be sober here4 ,he ought to have a low estimation of all created things1 and conclude all under vanity and vexation of spirit1 ,luke x4 #da1 #db4 ,sobriety so seeks1 that it can want1 because it seeks a better thing that it cannot miss4 ,but the poor worldling seeks this world as his only thing1 and if he want it1 what hath he more8 ,he must have it1 or else he hath nothing4 ,the child of ,god should seek as a rich man that is satisfied1 and needs no more1 so that he cares not whether he obtain or not4 ,the worldlings seek it as their portion1 their heart and affections are on it1 but he seeks it not as his portion1 but as an accessory to his inheritance1 ,matt1 vi4 #cc4 ,again we observe1 7#b47 ,that the good man uses the world1 and enjoys it1 as if he enjoyed it not4 ,when riches increase1 he sets not his heart on them4 ,he is dead to the world1 and crucified to it4 ,it is but an unpleasant thing to him1 and he to it4 ,he can be refreshed with his meat more than another1 because he sees ,god and his love in it1 yet he hath it not as his portion4 ,he is not excessive in gladness for any dispensation cast in the balance1 one kind of dispensation or another4 ,that which would make another man think he was half in heaven1 or half in hell1 it will not add much moment and weight to such a spirit4 ,it is but like the casting in of a feather in a great balance1 that will scarcely incline it to either side4 7#c7 ,he loses or wants7#ejg7 the world1 as if he lost it not4 ,that which would break another man's heart1 sobriety will make him go light under1 and not be much disquieted for any thing4 ,why1 what is the matter of it8 ,can it trouble his peace or access to ,god8 ,can his portion be removed8 ,what1 then1 should ail him1 for the light of ,god's countenance is more recompense than all the world8 ,proceed we now to apply this in some uses4 ,use ,i4 ,it discovers unto the most part of men how little they are advanced in ,christianity4 ,many are insober in the use of the world1 and what must their affections be8 ,the works of darkness1 that become not the children of ,god nor the children of the day1 are yet common in the visible church4 ,insobriety in many is palpable1 and written on their forehead4 ,that beastly sin of drunkenness abounds in many congregations4 ,but ,,ii4 ,we would even convince the ,lord's own children of great short coming in this duty4 ,although your carriage before men might pass free of censure of insobriety1 yet ,o6 how many things will ,god put such a construction on6 ,there are many saints that cannot walk soberly in the use of this world4 ,they spend their time upon it1 and this is insobriety4 ,scarce can prayer and communion with ,god get an hour in the day from their calling1 and when ye have to spend1 insobriety is written upon many passages of your behaviour4 ,your meat1 and drink1 and clothing1 should declare that ye are waiting for a better inheritance4 ,but ,o6 how are your affections wedded unto this present world6 ,the current and stream of many of your thoughts go this way1 what shall ,i eat or drink1 or what shall ,i put on for clothing8 ,and ye spend your spirits in projecting1 and in following out your projects4 ,there are some evident demonstrations of insobriety in the affections4 ,for1 7#a7 ,most of your thoughts run upon temporal things and certainly if your hearts were not in this world1 your minds would follow your hearts4 ,christians1 too many amongst you spend whole days1 and never any object enters into your minds but one thing of the world after another4 ,your minds are highways for the travellers of this world to come through4 ,it may be ye will steal an hour1 or half an hour for prayer1 but the rest of your conversation is not in heaven1 but void of ,god4 ,according as every hour furnishes new opportunities1 so are your minds here1 ,phil4 iii4 #bj4 ,and meditation upon spiritual things1 that is the nerves and sinews of religion1 that is a rare thing4 ,if your affections were not more upon this world than upon ,christ ,jesus1 would not our ,saviour be uppermost in your thoughts8 ,would not ,christ interrupt your thoughts of the world8 ,would not heaven come in the midst of your business1 and get a spare look and ejaculation8 ,the world uses to interrupt your thoughts of ,god1 and the mind is given to wander in prayer4 ,but put you upon something temporal1 ye can fix your heart as long as you please1 and never wander4 ,david was not so4 ,he awaked1 and was still with ,god4 ,he meditates upon him in the night watches4 ,he remembers him day and night1 7,psal4 lxiii4 #h7 and this made him a lively ,christian4 ,but1 7#b7 ,if ye be seeking any thing1 ye seek it so1 as insobriety is stamped upon it4 ,your seeking of the world is prejudicial to your seeking of ,god1 and takes away much time for prayer4 ,ye will be so eager in the pursuit of a momentary passing vanity1 as ever ye were in the seeking of ,god1 ,col4 iii4 #a1 #b4 ,care and anxiety comes in to be your provision1 and ye put not prayer in the place of it1 to make your requests known unto ,god4 ,ye seek it as if it were your portion and inheritance1 surely this is insobriety4 7#c7 ,look upon your affections toward present enjoyments1 and are ye sober8 ,ye can delight in these things1 and take the sweetness of them1 but the consolations of ,god are a small thing to you4 ,any thing adds to your joy and lifts you up4 ,albeit ye be not in good terms with ,god1 yet ye can take your pleasure in the world4 ,ye see not a worm and moth in your pleasures1 ye are not afraid to fill your belly with honey4 ,some think themselves made up when they get such a lot4 ,but saints1 are ye sober when such a thing changes your condition8 ,o but the children of ,god look upon this world as ,david did in his fretting condition1 7,psal4 xxxviii47 and in his prosperous condition1 ,psal4 xxx4 ,ye sit down and say1 8,my mountain stands strong1 and ,i shall never be moved40 ,ye have more delight in your outward lot than ever ye had in ,jesus ,christ4 ,but1 7#d7 ,when any outward thing goes cross to your mind1 then your insobriety appears4 ,the taking7#ejh7 of a sad and cross dispensation will evidence how ye sought the world4 ,the taking away of a friend or idol1 will declare ye idolized it4 ,as the saints have too longing desires for the things of this world1 and look upon them as the paradise of ,god1 not as ,paul did1 who thought the world a dead thing1 so remove any thing that ye enjoy1 and your joy is taken from you4 ,give you something for which you pray1 your sorrow is away1 and ye can no more mourn for sin2 and take something away1 and your joy is gone1 ye cannot delight in ,god4 ,ye vex and disquiet yourselves in vain1 and are weighed down with it4 ,are ye not then under the feet of this present world1 when it tramples upon you8 ,are ye not servants unto it1 when your condition altereth and changeth according to the nod of outward things8 ,ye may know what puts you up and down that commands you1 and this is not sobriety4 ,ye are drunk with the creature4 ,the child of ,god should be like mount ,zion1 that can never be moved4 ,therefore1 ,,iii4 ,we would exhort all the saints to study more sobriety in this world4 ,we need no more exhortation than what ,paul gives1 #a ,cor4 vii4 #bi4 ,it is a strange language1 saints1 8,set not your affections upon the things of this earth1 but on the things which are above10 ,col4 iii4 #a1 #b4 8,love not the world1 nor the things of the world10 c41 #a ,john ii4 #ae-ag4 ,ye ought to study such a walk abstracted from this world1 that ye might be as strangers at home1 as sojourners in your own country4 ,the child of ,god should sit down in his own family among his children1 as if he were abroad1 and he ought to be abroad1 as if he were at home4 ,wherefore your life is called a pilgrimage1 and ye strangers4 ,engage not much your heart to any thing of this world4 ,take but a standing drink and be gone1 ye may not lay down your staff and burden1 that his may bear you right4 7#a7 ,consider that insobriety is idolatry4 ,insobriety puts the creature in ,god's place1 and sobriety puts all things in their own place4 ,when a man's heart or affections are set on any thing1 that is his idol and his master1 and ,christ says1 8,ye cannot serve ,god and mammon10 7,matt4 vi4 #bd7 these two masters4 ,sure the worldling thinks not that he serves his riches1 yet ,christ puts that construction upon his loving them well1 ,christ calls any thing that is a man's master his god4 ,now1 any thing that the heart goes after is a man's master4 ,that which commands a man's affections commands the whole man1 for the affections are the man's master1 and they command the man4 ,if ye knew this1 ye would be afraid of spending your hearts upon vanity2 ye put that vanity in the place of ,jesus ,christ1 and so your heart is a temple of idols1 and the great gospel promise 7,ezek4 xxxvi4 #be1 #bf7 hath not gotten place in you4 ,the due place of the creature is to be subservient to the ,lord its ,maker1 to be only the footstool1 that he may have the throne4 ,true insobriety puts the creature upon the throne1 and worships it4 7#b7 ,insobriety or love to the world hinders the love of ,god1 as much as is added to the one1 is taken from the other1 #a ,john ii4 #ae4 ,if the love of the world have one gram weight of allowance more than ,christ speaks of1 that is incompatible with the love of the ,father4 ,the creature will suffer a parting of affection1 and will be content with a share1 like the harlot and false mother that would be content with the divided child2 but ,god must have all or none1 and will not share with the creature4 ,ye may find it by experience when your hearts have been much set upon any thing in this world1 ,christ ,jesus has not been so pleasant to you1 ye have not so much delight in him4 ,affection must run in the channel1 or it is but weak1 if once ye divide the streams4 ,the love of the world makes the heart carnal1 it is the defilement of the whole soul1 and a weight that easily besets us1 that it cannot mount up in a cloud of divine affection to ,jesus4 ,can the needle go to two contrary points both at once8 ,can it move to the north and the south at the same time8 ,such an opposition is there between the ,father1 and the things of the world4 ,if then ye turn your face on the creature1 ye must turn your back upon ,god4 ,think not1 ,christians1 to keep love entire to ,god1 and to set your affections on the world4 ,solomon's backsliding had this false principle1 he thought to retain his integrity1 and his wisdom should abide with him1 though he would try folly and madness1 ,eccles4 vii4 #bc4 ,but did he not grow more foolish8 ,did he retain his wisdom8 ,many have come down from their excellence by this presumption4 7#c7 ,insobriety is the world's sin4 ,it is the sin of the days of your ignorance1 when ye walked after the lusts of the ,gentiles1 and it is a shame for a child of ,god to be so4 ,this duty7#eji7 is opposed to their former walking1 verses #c;d and #dth4 ,there should be a great distance between you and the world1 that ye may seem men of diverse countries4 ,though ye dwell in one city or in one house1 ye ought so to walk as men may think it strange1 as it may be1 a wonder in the world4 ,o but few ,christians give the worldly men occasion to speak of them for holiness1 few give them any ground for wondering at and mocking their conversation6 ,your conversation is so like theirs1 that they need not think any thing in it strange4 ,is it not a shame1 saints1 to be like pagans8 ,christ uses such an argument with his disciples to dissuade them from carnal carefulness1 ,matt4 vi4 #cb4 ,sobriety is a work of the day becoming a child of light1 as ,paul observes1 #a ,thess4 v4 #d-i1 importing as much as if it were a shame for the ,christian to be found much in love with the world1 as it is for a man to be drunk at nine in the morning and staggering in the streets4 ,there ought to be as great a difference between you and the world1 as there is between day and night1 light and darkness4 ,since the true light hath shined1 to discover a more excellent happiness than the world can give1 and since it hath concluded all under vanity1 ye are not answerable to your holy calling to have it in any higher estimation4 ,consider also1 7#d7 ,that the world is not your portion4 ,your life consists not in what you enjoy1 your inheritance is above1 reserved in the heavens for you4 ,therefore be sober4 ,if ye believed this1 that one day ye shall put on white robes1 and be clothed with immortality1 would ye so pursue after the world8 ,it is the world's portion1 and let them who know no better seek it as their god1 and love it as their inheritance2 but fie upon believers1 that have a hope laid up in heaven1 and fixed as an anchor within the vail4 ,should ye cause your portion to be evil spoken of1 by your groping so much after this present world8 ,if ye walked right ye should torment the world1 and oblige them to be convinced that ye seek a city to come1 and that ye despise all their enjoyments4 ,but1 7#e7 ,insobriety becomes not a reasonable soul and is very unbeseeming a ,christian1 even so is it to every man4 ,are ye not better1 says ,christ1 than many sparrows8 ,is not the life more than meat8 ,matt4 vi4 #be1 ,luke xii4 #bc1 #bd4 ,so we may say1 ,is not the soul better than the perishing creature8 ,o it is the disgrace and debasement of an immortal spirit to be put under the feet of a piece of clay1 to be subjected to vanity1 and to the poor perishing things of the world4 ,if a man but knew himself1 and his natural prerogative above the creatures1 let be7#eaj7 his ,christian privileges1 he would despise the world1 and think all that is in it not a satisfying portion for his spirit4 ,he would count it a great disparagement to lodge upon this side of infiniteness and divine fulness4 ,would ye not think it a base thing to see a king's son sitting down among beggars1 and puddling in the filth of the city8 ,god made man to have lordship and pre-eminence over the creatures1 and his spirit shall outlive all these things he sees1 and looks to1 and what a dishonour must it be to spend an immortal spirit on vanity1 to have no eye beyond the span of time8 ,as ,christ said1 8,what hath a man gained1 if he lose his own soul80 ,what gain ye in this world1 though all things should befall you according to your contentment1 what gain ye1 since ye prostitute an immortal soul unto the service of the world1 and have made it1 to the prince of the world and all things1 a servant and slave8 ,sermon ,,xxi4 #a ,pet4 iv4 #g4--8;,and watch unto prayer40 8,watch40 ,a ,christian should watch4 ,a ,christian is a watchman by office4 ,this duty of watchfulness is frequently commanded and commended in scripture1 ,matt4 xxiv4 #db1 ,mark xiii4 #cc1 #a ,cor4 xvi4 #ac1 ,eph4 vi4 #ah1 #a ,pet4 v4 #h1 ,col4 iv4 #b2 ,luke xii4 #cg4 ,david did wait as they that did watch for the morning light4 ,the ministers of the gospel are styled watchmen in scripture and every ,christian should be to himself as a minister is to his flock1 he should watch over himself4 ,this imports the ,christian's condition in this world1 and expresses his exercise in it4 ,watching is a military posture1 and insinuates the ,christian's case in this world4 ,he is compassed about with enemies1 and therefore he must be a soldier1 #b ,tim4 ii4 #c4 8,thou therefore endure hardness1 as a good soldier of ,jesus ,christ40 ,the ,christian hath a warfare to accomplish in this world1 and therefore the church here is militant1 and in heaven triumphant1 #a ,tim4 i4 #ah4 ,every ,christian should war a good warfare1 holding faith and a good conscience4 ,what is the reason that when ,christ triumphed upon the cross1 and conquered all his enemies1 and is ascended on high1 that he hath not made all believers conquerors8 ,is the man that sits with ,christ in heavenly places1 7,eph4 ii4 #f7 and he who was dead with ,christ1 and also risen with him1 is he yet a soldier1 when ,christ hath overcome1 and gotten the crown8 ,and the believer1 hath he not the victory that ,christ obtained8 ,why then is he put to fight any more8 ,hath not ,christ completely done it8 ,yes indeed1 ,christ hath overcome by his own strength1 7,col4 ii4 #ae7 and is now on high1 yet he will have the poor pieces of contemptible clay to overcome the ,archangel17#eaa7 the immortal spirits4 ,it was not so much for the prince ,gabriel17#eab7 the messenger of the covenant1 the ,king of saints1 to overcome his own creature1 but he hath drawn out a battle and warfare to all his followers1 that1 in the strength of their victory in him already past1 they may be made more than conquerors1 and that there may be a perpetual song of triumph and victory in heaven1 he hath made the saints strong1 and hath made the strong weak4 ,he hath set the poor with princes1 and the kings on the dunghill4 ,the ,christian's heart and grace are like a besieged city1 that is blocked up upon every hand1 there are enemies without1 and false friends within4 ,its party is great principalities and powers1 c4 7,eph4 vi4 #ab7 and these go about continually to spy a breach4 ,in the city1 what strength can do1 what policy can do1 will not be wanting4 ,all things of the world besiege the heart1 and every sense is a port to let the enemy in4 ,all a man's negotiation and trading in the world1 is as dangerous as the proclaiming a public market in a town1 for the country1 while the enemy is about it4 ,there is a desperate wicked heart within1 that hath deceived many thousands1 and would surrender the city upon any occasion4 ,here are fleshly lusts which war against the soul1 7#a ,pet4 ii4 #aa7 temptation to sin1 and to unbelief4 ,there is a heart within that can conceive and bring forth sin1 and needs no temptation1 a heart within that can seduce temptation itself1 but it follows the tempter and when to all that a foreign power is added1 ,oh then1 who can stand8 ,christ himself was tempted1 but ,satan found nothing in him1 and had nothing in him1 but when ,satan comes he finds all in us1 and we are like powder to conceive flame4 ,we can even tempt ourselves1 as well as be tempted by another4 ,the ,christian keeps a house that the enemy surrounds1 and if he sleep he will enter1 he is here a pilgrim1 and is not yet come home1 yet he hath a foul and dangerous way to go through4 ,he is like a servant that his lord hath left1 and given provision to1 and is to come home when he pleases1 ,mark xiii4 #cc1 ,matt4 xxiv4 #cb4 ,if his master find him sleeping1 woe to him4 ,this is his case4 ,what then should his exercise and posture be8 ,he should be a watchman4 7#a7 ,watching is opposed to security and sleeping1 ,matt4 xxiv4 #db1 ,mark xii4 #cc4 ,he must keep his eyes open1 or else he is gone1 7#a ,pet4 v4 #h7 be vigilant1 lest the devil attack him4 ,the sluggard's destruction comes as an armed man1 because of his 8little sleep0 and slumber1 ,prov4 vi4 #aj1 and ,prov4 xx4 #ac4 ,security is the ,christian's night1 when he ceases from his labour1 and the adversary does with him according to his pleasure4 ,but the ,christian is in a better condition when he is wrestling with temptation1 and getting sore blows4 ,when he is at peace and dwells securely1 as the people of ,laish1 he troubles himself with nothing1 but dreams over his days1 but that is a decaying condition4 7#b7 ,to watch1 is to observe all things1 #a ,sam4 iv4 #ac1 ,luke vi4 #g4 ,this is a special point of the watchman's duty1 to let nothing pass by without observation1 whatever object would come in1 to ask at it from whence1 and whither4 ,the heart is a highway side that all things travel through4 ,if the ,christian then be not exact in this to know what comes in1 and what is its errand1 he may be surprised or he know4 ,he should observe all the motions of the enemy1 and be well acquainted with all the subtleties of temptations4 ,he must know his own spirit1 or his thoughts1 he should also observe all the ,lord's motions and dealings with his spirit4 ,it concerns him also to know what is his enemy or friend4 ,therefore the ,christian should get upon the watch tower of the word1 and look through the prospect7#eac7 of faith round about him1 that he may know what his spiritual condition is4 ,but1 7#c7 ,the watchman gives warning while it is seasonable1 and the enemy far off4 ,he raises the alarm1 and all must be in readiness4 ,so ought ye to be4 ,come to ,jesus ,christ with all ye observe1 inform the ,captain of your salvation whose soldiers you are4 ,it is best dealing with temptation far off1 and resisting the first motions of sin1 for when it comes near hand1 it gets many friends within1 and it is the watchman's part not to give his judgment of what he sees1 but to report only4 ,do not ye sit down to pass the sentence on any thing1 whether it be good or evil1 sin or not1 but come unto ,jesus1 and let him speak1 for oftentimes we reason according to flesh and blood4 7#d7 ,there must be no interruption in this watching4 ,he must give diligent heed to it1 ,mark xiii4 #cc1 #a ,thess4 v4 #f4 ,it is a very laborious exercise for a ,christian to watch1 all his senses will be exercised by it4 ,he must look up1 and that steadfastly1 he must stand1 and when he hath done all1 to stand4 ,when he hath overcome he must yet watch1 lest he enter into temptation4 ,he is in greater hazard after victory than before1 ,ezra vi4 #ac4 ,he must watch when he is come out of one temptation lest he enter into another4 ,the greatest disadvantage that armies have gotten hath been after some victory1 when they were secure4 ,therefore we ought to give all diligence1 and love not sleep1 lest we come into poverty4 ,from what hath been said1 7#a7 ,we see how few are in a warlike posture against ,satan4 ,many serve under ,satan's colours1 and the strong man keeps the house4 ,they watch not against him1 but for him1 they fight for him1 and not against him4 ,do not many ,christians1 in profession1 even watch for their sin1 how to encompass what they would be at8 ,many wait on all advantages to get their own heart's desires1 they watch against ,god's word1 to hold out conviction4 ,these are the children of darkness1 in whom the devil reigns4 ,we also observe from this1 7#b7 ,that even the children of ,god are seldom found watching4 ,there is much woful security among them and this is the universal complaint1 who of you walks as if you were among enemies8 ,ye walk as if ye were in a peaceable city without gates1 as the people of ,laish1 who dwelt securely4 ,ye have no friend in all the world1 and yet what unspeakable negligence and sleeping is there among you8 ,the flesh is so weak1 that ye cannot watch but one hour for ,christ4 ,and ,o6 but the intermission of one hour's watching hath brought down many strong ones4 ,this made a breach upon ,david that could hardly be made up for ever again4 ,from the words1 7#c7 ,we observe1 that prayer is a part of a good ,christian's exercise4 ,we may be ashamed to speak or hear of this duty4 ,it is true1 indeed1 our religion is all compendized in this duty4 ,yet this duty is so little in practice1 that our religion must be but little4 ,we would1 then1 speak somewhat of prayer1 and observe1 #a4 ,that it is the distinguishing character of a ,christian in scripture4 ,the child of ,god1 and the man that calls upon ,god's name1 is all one and the same thing4 ,the wicked man's name is one that calls not upon ,god1 nor seeks him1 but the godly call upon their ,maker1 ,acts ix4 #aa1 #a ,cor4 i4 #b4 ,all the saints in scripture have been praying men4 ,the wicked1 or natural man1 is not an indigent man1 he wants nothing1 and therefore seeks nothing from ,god1 but the ,christian is one who hath nothing in himself1 a beggar by birth1 one that is cast out into the open field1 and he is still seeking to make up his losses4 ,praying and wanting goes hand in hand together4 ,prayer then is the first breathing of the new man4 ,what sign of life would ye know him by8 ,motion is an infallible sign of life and this is the motion of the new creature4 ,prayer is the stirring of the soul1 and going out of itself for bread1 it is the sucking of the breasts of consolation4 ,grace turns a man's face ,god-ward and ,christ-ward4 #b4 ,prayer is the pouring out of an indigent man's heart in ,god's bosom4 ,it is the emptying of the soul1 and the landing of it on ,god's lee shore1 ,psal4 cii4 #b1 #a ,sam4 i4 #aj1 ,psal4 cxlii4 #b1 c4 ,when a pious heart is overwhelmed and sore disquieted1 it prays4 ,prayer emptieth the vessel1 and brings the soul above the water again4 ,it is a present ease in the time of trouble4 ,care and anxiety of spirit plunge the soul over the ears1 but prayer brings it again unto dry land1 ,phil4 iv4 #f4 ,care burns and drowns a man's requests1 but prayer makes them known to ,god in every circumstance of life4 ,therefore prayer is called a 8making known our requests unto ,god10 and 8the lifting up of our souls unto ,god10 ,psal4 xxv4 #a1 #b4 ,but1 #c4 ,prayer is the provision of a soul1 for it is sufficient to do that which carefulness and thoughtfulness undertake to do1 and effectuate not1 ,phil4 iv4 #f4 ,prayer does all a man's business4 ,he lives by prayer1 as ,paul lived by ,christ living in him1 c4 ,gal4 ii4 #bj4 ,he lived the natural life of a ,christian by faith4 ,so ,david says1 8,i gave myself unto prayer10 he opposes this unto all that his enemies do against him4 ,not only doth it ease the spirit of the present burden1 but prayer does all his business1 because it puts it over into a better hand1 viz41 the hand of him who cares for us1 #a ,pet4 v4 #f4 ,it is like a child who is under his father's tutory17#ead7 and he does nothing himself1 but all is done for him1 and he needs to do no more but ask1 and have1 to seek1 and find1 to knock1 and it shall be opened unto him4 ,prayer hath the promise of all spiritual and valuable blessings1 and the promise is true4 #d4 ,prayer speaks a life of indigence and dependence in the creature1 and also speaks out the attributes of ,god1 for the supply of all our need1 sovereignty1 bounty1 and good will in ,god4 ,it is the travelling of the poor creature between his own emptiness and ,god's all sufficient fulness4 ,it acknowledges that he hath nothing1 and that ,god hath all things he can desire to make him happy4 ,prayer is an act of homage and subjection to our ,creator1 and it is also an act of love and reverence1 for prayer looks upon ,god1 as a ,lord1 a ,father1 and a ,master4 #e4 ,prayer is the pulse of a ,christian1 and here ye may find him4 ,if he be vigorous and frequent here1 he is well1 a decay in this is a woful symptom of a dangerous and dwining7#eae7 condition4 ,this is the fountain of the spirit of life1 and the ,spirit's breath4 ,for the ,spirit helps our infirmities with groans which cannot be uttered1 7,rom4 viii4 #bf1 #bg7 and according as the ,spirit of ,god dwells in a man1 in so far is he a good ,christian4 ,if1 then1 ye would ask how ye should walk here1 and thrive in true ,christianity1 we would only say this1 pray fervently and without ceasing4 ,pray and prosper1 and daily be strong1 and the ,lord shall be with you4 ,he will never fail nor forsake you4 ,again1 consider1 #f4 ,that prayer is not so much a duty as a privilege1 and if saints knew this1 prayer would not so often be a burden unto them4 ,is there any privilege like this8 ,for prayer is an admission into the secrets of ,god1 it is an emptying of the heart into his bosom4 ,it is a great part of our correspondence with heaven4 ,it is a swift messenger sent thither1 that never comes back with ill news4 ,it never returns empty1 but accomplishes its intent4 ,prayer is as it were speaking with ,god face to face1 as a man speaks to his friend1 and is it not an honourable privilege1 that believers are admitted to him1 and may boldly come to him under all their necessities1 and have such a sympathizing friend as ,jesus8 ,what is wonderful in scripture is1 that ,god hath put that honour upon prayer to be instrumental in obtaining the greatest blessings4 ,did not the ,lord1 at the prayer of ,moses1 dry up the ,red sea8 ,did he not1 at the prayer of ,elias1 withhold and give rain8 ,did not the prayer of ,joshua make the sun to stand still1 till he had vanquished his enemies8 ,wherefore was all this8 ,could he not have done it unasked8 ,certainly1 but the ,lord would put that honour and respect upon prayer in all ages1 that it might be a demonstration to all ages and generations1 how ready and propense7#eaf7 ,god was to hear prayer4 ,nay1 to speak with reverence1 ,god will submit his own omnipotence to prayer4 ,command1 ask of me1 and command me1 says the high and holy ,one1 ,isa4 xlv4 #aa4 ,o but 8the effectual fervent prayer0 of the righteous avails much1 #a ,james v4 #af4 ,it does a man's business1 and upon less expenses2 it gives a reward in the hand1 and the hope of the things sought4 ,withal1 prayer is like ,jacob's getting that within doors1 without much toil1 which careful ,esau goes about all the fields for1 and toils all day to obtain4 ,prayer is the most compendious way of remedy of all things else4 ,it always makes up losses either of the same kind1 or better2 for if the loss be temporal1 if the want be bodily1 prayer makes it up with access unto ,god4 ,it pays in gold4 ,if it give not the same coin1 yet it is better4 ,we have spoken something of prayer for this end1 that your hearts may fall in love with it4 ,it is the property of a sincere upright man1 that he calls always upon ,god1 whereas the hypocrite will not always do it4 ,count1 then1 yourselves as much ,christians as ye find of the spirit of prayer and supplication in you2 for those that call not on ,god1 their portion is very terrible4 ,god will pour out his wrath upon them4 ,god's face is set against such as do not pray4 ,and ,i believe the multitude of this visible kirk have this brand upon their face1 they call not upon ,god4 ,god hath taken this character to himself1 8the hearer of prayer10 and those who mock at it1 their judgment hasteneth1 their damnation slumbereth not4 ,sermon ,,xxii4 #a ,pet4 iv4 #g4--8;,be ye therefore sober1 and watch unto prayer40 ,we now come to consider the coherence and connexion these duties have one to another4 ,first1 ,prayer is the principal part of the ,christian's employment1 and sobriety and watchfulness are subordinate to it4 8,be sober1 and watch unto prayer40 7#a47 ,prayer is such a tender thing that there is necessity of dieting the spirit unto it4 ,that prayer may be in good health1 a man must keep a diet and be sober1 sobriety conduces so much to its well-being1 and insobriety makes prayer fail4 ,prayer respects a wholesome ,christian at his best estate4 7#b47 ,because prayer that is well in itself must have much divine affection in it1 that may be the wings of it to rise upon1 the oil that may keep the flame1 ,james v4 #af4 ,now insobriety is the moth of divine affection4 ,the love of this world eats out the love of ,god and spiritual things2 as much as the one goes up the other goes down1 like the contrary points1 #a ,john ii4 #ae4 ,vehement desires would be a cloud of incense to carry the petition up unto heaven2 but the love of this world scatters it1 pours water upon the heart1 and makes it neither to conceive heat nor flame4 ,to be carnally minded is death1 both here and hereafter1 ,rom4 viii4 #e-g4 ,it is death to duties1 it kills the spiritual life of the soul4 ,insobriety is carnal-mindedness1 and minding of the flesh1 so that a man hath no more taste of ,jesus ,christ than the white of an egg4 ,it quite distempers his taste1 and makes that only savoury which is like itself1 and all other things bitter4 ,but1 7#c47 ,prayer must have hope in it4 ,for how shall a man pray if he hope not to come speed8 ,if he maintain not a lively hope1 he will cool in his petitions4 ,insobriety is not consistent with hope to the end1 #a ,pet4 i4 #ag4 ,he that would hope to the end must lift up his garments that hang side1 and take a lick7#eag7 of every thing by the way2 he must not let them hang down1 but gird up his affections with the girdle of truth and sobriety4 ,we observe1 7#d47 ,that prayer must come out of a pure heart1 and ,god must be worshipped in spirit and in truth1 ,john iv4 #bc1 #bd2 #b ,tim4 ii4 #bb4 ,insobriety makes an unclean heart2 the lusts of the flesh1 and the love of the world defile the spirit1 and makes it to send forth impure streams4 7#e47 ,there cannot be lodging for the ,spirit where there is much love to the world4 ,this grieves the ,spirit1 and makes him depart from us1 and so a man is best to express his own groans1 or to have none at all1 which is worse4 ,where the ,spirit of the ,lord is there is liberty1 and the ,spirit must have a clean house2 ye must touch no unclean thing1 if you would have ,god to receive you into the holy adoption of his children4 7#f47 ,prayer cannot thrive where faith is not in a good condition4 ,for faith purifies the heart which sends out prayer1 #a ,tim4 i4 #f2 ,acts xv4 #i2 #b ,tim4 ii4 #bb2 and ,o6 but insobriety makes an ill conscience2 and faith and a good conscience scarce sail in one bottom47#eah7 ,both fall and stand together4 ,how then can the soul look that ,holy ,one in the face whose eyes are pure1 and cannot look upon iniquity but with abhorrence8 how can it look upon his holiness1 when it hath been going a-whoring after the world1 and forsaking the fountain of living waters8 ,in a word1 the heart that is not dead to this present world1 will neither pray much nor well2 for the heart is otherwise taken up1 hath not many wants to spread before ,god1 nor room for spiritual things4 ,the creature gives him no leave to come to ,god4 ,o but communion with ,god is a tender thing1 and subject to many alterations and changes of weather6 ,a little more mirth than is needful will indispose us for prayer4 ,a little more sadness than is within bounds will also indispose us for this duty4 ,carefulness and anxiety cannot pray4 ,therefore it concerns all the saints to keep their hearts with all diligence1 to keep themselves unspotted from the world4 ,if ye would keep yourselves in speaking terms with ,god1 ye must not entertain the creature too much4 ,any excess in your affections will divert the current of them1 that they shall not run towards ,god4 ,and next1 ye see a solid reason why ye are so little in prayer1 and keep not a praying temper1 because ye are too liberal and lavish of your affections upon the world4 ,christians1 how can ye pray1 when your affections are upon the things of the earth8 ,will ye seek heavenly things1 or care much for communion with ,god1 when a present world is so much in your eye8 ,prayer must be wersh7#eai7 and unsavoury when the world is sweet2 and religion turns a compliment1 when your hearts are here4 ,prayer is a special point of your conversation in heaven1 and the love of this world keeps your hearts beneath heaven4 ,your treasure is here1 and your hearts can be nowhere else willingly4 ,ye must then be mortified to the world before ye can pray aright4 ,but we would likewise consider1 ,secondly1 ,that sobriety is a great furtherance to watching1 and therefore they are usually joined together1 #a ,pet4 v4 #h2 #a4 ,thess4 v4 #f-i4 ,this is clear4 ,for if a man be not sober1 but drink too much of the creature's sweetness1 or bitterness1 till he lose his feet1 he cannot watch1 and the enemy will make invasion when he sleeps4 ,sobriety is the mother of security4 ,a surfeit of any thing indisposes the body for any action4 ,when the mind goes without the bounds of moderation1 and stretches its ,christian liberty beyond the bounds of edification1 it cannot hold waking1 a little sleep and slumber overtakes1 till poverty and destruction come like an armed man4 7#b47 ,when a man hath drunk to excess of the creature and hath his heart engaged to it1 he is in an incapacity to discern a friend from an enemy2 whatever comes in with his predominant or idol will get fair quarters2 though it may be1 it will betray him4 ,the love of the world when it stands centry at a man's heart1 will keep out true friends4 ,it will hold out ,jesus ,christ and spiritual things1 all that seems to come in contrary terms with itself1 and will let in the enemy that will destroy the soul4 7#c47 ,insobriety entangles a man with the snares of the world1 and so he cannot be a good soldier of ,jesus4 ,i think the conjunction here is expressed more fully1 #b ,tim4 ii4 #b-d4 ,the good soldier of ,jesus ,christ that wars a good warfare1 must not entangle himself with the affairs of this life4 ,he must be sober in the use of all things1 or else he cannot be faithful to his master2 he will be about his own business when he should be watching4 ,he will not only labour to please the ,captain of his salvation1 ,jesus1 but he has many other things to please besides3 and if any of his too kind friends come to speak with him1 he will leave his duty and go apart with them1 the watchman's office will take him up nothing beside4 ,but the insober man cannot give himself wholly to it4 ,because his idols cry upon him1 he will prefer his pleasures before his credit and honesty4 ,therefore1 as ye would not expose your souls and all ye have1 to the will of temptation1 be sober4 ,the devil hath gotten his will of a man that he can force to lie down with the creature1 and sleep in its bosom4 ,if once ,satan can gild up the world in your eyes1 and represent it amiable1 and cause high and big apprehensions of it1 ,o1 ye are in the greatest hazard from the world of being overcome wholly by it6 ,that was the temptation ,satan sought to prevail with ,christ by1 but he found nothing in him4 ,if the devil hath taken thee up to a mountain to see the glory of the world1 and make you fancy a pleasant life here-away17#ebj7 take heed of it1 for ye will drink drunk17#eba7 and forget yourselves1 and will not discern between good and evil4 ,thirdly4 ,prayer must be watched unto4 ,we must not only pray1 but continue 8instant in prayer10 ,rom4 xii4 #ab4 ,we must 8continue in prayer1 and watch in the same with thanksgiving10 ,col4 iv4 #b4 ,it is a strange expression1 and familiar in scripture1 ,eph4 vi4 #ah4 ,o what a strange word is it6 ,it is either very needless1 or else imports the unspeakable necessity of prayer4 8,praying always10 what needed more8 ,but we must pray with all manner of 8prayer and supplication in the ,spirit20 and more yet1 8watching thereunto20 and to express the superlative degree of the necessity of prayer1 he adds 8with all perseverance40 ,since the words at the first view do speak infinitely more than we practise1 let many a ,christian express their own practice and set it down beside this verse1 and blush and be ashamed4 ,the most part of you behoved to speak thus1 ,i pray sometimes morning and evening1 when ,i have nothing to do4 ,and is this praying always1 and watching thereunto with all perseverance8 ,to watch unto prayer we conceive speaks these things4 ,i4 ,to observe all opportunities1 occasions1 and advantages of prayer1--to be glad of getting any occasion to sit down and pray4 ,it is to seek out occasions and to be waiting for them4 ,too many use to excuse themselves easily that their other employments take them up1 and they think on this account they may omit prayer with a good conscience1 as ministers1 busied about their calling1 and at their book1 think it no omission that they pray not often4 ,but alas1 is this watching unto prayer8 ,ye should be as men lying in wait upon some good opportunity to take hold of it4 ,prayer would hinder no business of that kind1 but much further it4 ,prayer would be the compendious way of it4 ,ye used not to be challenged when ye get not a commodity7#ebb7 to pray2 but do ye seek opportunity when it is not offered8 ,do ye look after a retiring place1 and withdraw from company1 when ye cannot pray with company8 ,this were indeed watching unto prayer4 ,but watching unto prayer will make men sometimes uncivil 7so to speak1 that which it may be would be called uncivility74 ,it will be a very pressing necessity that will draw away the time of prayer1 no compliment should hinder you to go to it4 ,if ye got a corner alone1 that would invite a man that watches unto prayer4 ,he even seeks it when he finds it not offering itself4 ,the watcher unto prayer will steal much of his time from others1 and other employments1 and he will not spend time unnecessarily4 ,,ii4 ,to watch unto prayer is to accept willingly of all occasions and opportunities offered4 ,o6 if such a man find a corner1 but it will be seasonable and sweet unto him4 ,if he have nothing to do1 and knows not how to pass his time1 then he conceives he is called to prayer1 and to keep communion with ,god4 ,but how many opportunities have ye1 and what advantage make ye of them8 ,ye have time and place convenient1 all the day or much of it1 and yet ye content yourselves with an ordinary set diet4 ,sure this is not watching4 ,watching unto prayer would make all emergent occasions welcome1 ye would not have any impulse of the ,spirit and motion to pray1 but ye would follow it1 and be led by the ,spirit to your duty4 ,ye would not hear of any rare passage of providence1 or any of ,god's dispensations towards yourselves1 and other saints1 but you would think it a good call to pray and make the right use and improvement of it4 ,,iii4 ,to watch unto prayer is to observe all the impediments of prayer1 all the enemies of that precious thing prayer1 that ye ought to keep as the apple of your eye4 ,whatever ye find by experience prejudicial unto prayer1 mark that4 ,what indisposes the spirit and makes it carnal1 mark that4 ,what fills you with confusion and astonishment1 and what hinders the liberty of your delighting in ,god1 and rejoicing in his promises1 mark that2 and set yourselves against these4 ,o but many ,christians find liberal discoursing1 and much mirth1 prejudicial to the ,spirit's temper1 and yet who watches against it8 ,,iv4 ,watch over your hearts that ye may keep a praying temper1 and be still in speaking terms with ,god4 ,and if ye would still keep a praying temper1 #a4 ,be frequent and often in the meditation of ,god4 ,keep yourselves in his presence1 as before him1 that ye may walk under the sight of his eye1 ,psal4 cxix4 #afh2 ,psal4 cxxxix4 #a-g4 ,stealing out of ,god's sight makes the heart bold to sin4 ,the temper of the heart is but like the heat of iron1 that keeps not when it is out of the fire1 or like the melting of wax4 ,if ye be out of ,god's sight your hearts will close4 ,but1 #b4 ,let no object come through your mind without examination of it4 ,let not your heart be a highway for all4 ,if a good motion enter1 entertain it1 and let it not die out4 ,give it up to ,god1 that he may cherish it4 #c4 ,repel not any motion of the ,spirit1 but entertain it4 ,there are three things ye would watch over1 as1 7#a47 ,yourselves1 your own hearts1 ,prov4 iv4 #bc1 c4 ye must keep your heart1 and it keeps all4 7#b47 ,watch over your duty1 ,luke viii4 #ah4 7#c47 ,the time of ,christ's coming1 his second coming to judgment1 ,matt4 xxiv4 #db2 ,mark xiii4 #cc4 ,so did ,david wait and watch till the ,lord should return1 ,psal4 cxxx4 #e1 #f4 ,so did ,job wait all the days of his appointed time1 till his change came4 ,now1 ,christians1 where are ye8 ,is not your practice your shame8 ,it is one among a thousand professors that can be noted for much praying4 ,who among you can get this commendation that the ,holy ,ghost gives to ,anna1 she served ,god with fasting and prayer night and day8 ,your morning and evening are the limits of your duty1 and it is almost an heresy to go beyond that4 ,is there any tender well-doing ,christian in scripture1 but he prayed much8 ,this made ,david so exemplary1 and hath not ,jesus ,christ gone before you1 7,heb4 v4 #g47 to lead the way8 ,o6 but ,christ's praying so often in the days of his flesh1 and making supplication with strong cries1 is a crying witness against the sloth of ,christians in this generation4 ,both people and pastor1 how should ye be ashamed8 ,hath ,jesus prayed so long and often1 and should not the poor followers1 indigent beggars1 be all in supplication8 ,the ,christian should name himself as ,david did1 8,i gave myself to prayer40 ,many a man sits down to his employment and prays not much1 because he hath gifts and abilities4 ,but so did not ,christ1 who was able to save1 yet he prayed and went about the ,father's work with dependence upon him4 ,and ,o that ministers would seek all from heaven immediately1 and people seek it from heaven also6 ,think ye that the ,spirit will take twice a-day for praying always1 and set times for watching thereunto8 ,no1 no1 we think there is little of this practised in this generation4 ,now we come to the reason that is added in the text1 8the end of all things is at hand20 that is1 the day of the ,lord is at hand4 ,christ ,jesus1 who was once here offered for sins1 shall again appear without sin1 unto salvation1 unto them who look and wait for his appearance2 and he shall put an end to all these things1 either to themselves1 by consuming them1 or to the use of them4 ,all that ye now dote upon is perishing1 and it is not far hence that ye shall see the world in a flame1 and all that ye spend your spirits on2 and ,jesus ,christ shall bring salvation to his own saints1 therefore be sober and watch4 ,but how is it that the end is said to be at hand8 ,are not many generations passed since this word was spoken8 ,it is almost two thousand years since1 and yet ,peter spake of it1 and ,christ spake of this day1 as at hand4 ,sure it must be nearer us now than it was then4 ,the day of the ,lord is at hand3 ,i4 ,because if we would count years as ,god doth1 we would call the world but of one week's standing1 for ,god counts a thousand years as but one day1 #b ,pet4 iii4 #h1 #i4 ,the world thinks he is slack concerning his promise1 and asks1 8,where is the promise of his coming80 ,but believers1 think not ye so1 reckon years according to the duration of the ,ancient of days1 and by faith see the ,lord's day at your hand1 as it were to-morrow still4 ,but1 ,,ii4 ,it is not without special reason that the ,new ,testament speaks of all the time from ,christ's coming to the end1 as the last time1 as it were but one age or generation immediately preceding the great day1 as if the day of judgment were to be1 or this generation of the earth would pass4 ,it is of great use to us1 because the ,lord would have believers in the last age of the world come to some great pitch of mortification and deadness to the world1 and hope of immortality1 than has been come to before4 ,he would have them be as men waiting for the ,bridegroom1 and this their exercise1--every one in his generation standing with his loins girded1 and his shoes put on ready for the journey1 and his lamp in his hand1 ,luke xii4 #cg2 ,mark xiii42 ,matt4 xxv4 ,he would have all walking as if the day of judgment were to-morrow1 as if the ,king of saints were now entering into the city1 and all believers should go out to meet him as their ,king bringing salvation4 ,this then is the posture of the world1 all things are near run1 the fashion of this world passes away1 #a ,cor4 vii4 #bi3 and the same exhortation is here pressed4 ,this then1 ,i say1 is the state all things ye see are in1 it is their old age4 ,the creation now is an old rotten house1 that is all dropping through1 and leaning to the one side4 ,the creature is now subject to vanity and groaning1 ,rom4 viii4 #ba1 #bb4 ,the day is not far hence1 that this habitable world must be consumed1 and ,o6 but many a man's god and idol will then be burnt to ashes4 #b ,pet4 iii4 #aj-ab1 8,the heavens shall pass away with a great noise10 c4 ,god hath suffered men to live long in this world1 that they might come to repentance1 and he hath kept it so long for the elect's sake4 ,if it had not been for them1 the world should not be unburied till six hours at night27#ebc7 but when he hath gathered in all the election1 then shall an end be put to all the administrations of kingdoms1 all governments1 all nations4 ,think ye that ,god had so much respect to the world1 or to the kings of it8 ,no1 he would put an end to all the kingdoms of the world1 and never let them make their testament1 if the elect were completed4 ,if ,christ were completed1 there would be no marrying or giving in marriage1 no more food and raiment1 no more laws and government1 all your fair lands and buildings must go to the fire4 ,now ask the question that ,peter asks1 8,seeing all things shall be dissolved1 what manner of conversation ought ye to have80 ,and here it is answered1 8,be sober1 and watch unto prayer40 ,ask at ,paul1 and he will tell you1 7#a ,cor4 vii4 #bi1 #cj1 #ca47 8,the time is short10 what remains then1 but that he that marries be as they who marry not1 they that weep as they that wept not1 c4 ,so then here is the duty of those who look for ,christ's second coming2 ,christ hath left it with you till he come again1 and put an end to all things3 8be ye sober and vigilant40 ,but consider what strength this reason hath to enforce this exercise1 and how suitable this duty is to them who look for ,christ's second coming4 #a4 ,in relation to sobriety it hath a twofold force2 for1 7#a47 ,it is all the absurdity of the world1 that ye should so eagerly pursue perishing vanities2 that ye should fall in love with the old decrepit world that is groaning under vanity1 and very near consumption4 ,the day is coming that the soul shall see all these things destroyed to ashes1 and what will it then think of this idol8 ,this is the thing ,i lost my soul for1 and it is gone4 ,and ,o how tormenting a thing will it be to the conscience6 ,how have ,i been put by heaven for a thing of nought1 for a vanity6 ,be sober1 for the world cannot be a portion to an immortal spirit4 ,your spirit is immortal1 and will continue after these things are gone1 and it will outlive this world4 ,your goods and good name1 your pleasures and profits1 your lands and rents1 all will have an end1 and your spirit shall continue after them4 ,why then will ye choose that for your portion that will take wings and flee from you1 or you will leave it8 ,when ye see all burnt up1 where then will your god and your portion be8 7#b47 ,christian believers1 ye have another portion2 for ,christ1 who comes to put an end to these things1 shall appear in glory1 and ye shall appear with him in glory4 ,he shall come with salvation to you1 ,heb4 ix4 #bh2 ,col4 iii4 #d4 ,your life shall appear with him4 ,your inheritance is above4 ,that sweet ,saviour that came unto this world for saving lost sinners1 shall come again1 and will not think himself complete without you1 and till he have all his members at his right hand4 ,and therefore1 saints1 be sober4 ,while ye are in this world1 ye need not any other thing in the interim but the hope of eternal life1 to keep your hearts1 and hold them up4 ,o but ye will think yourselves well come to it ere it be long4 ,ye may laugh at the poor1 blind1 demented7#ebd7 worldlings1 who are standing in slippery places1 and like children catching a shadow1 or labouring to comprehend the wind in their fists4 ,they are but dreaming that they eat and drink1 and behold when the great day of awakening comes at the resurrection1 they find their souls empty1 though while they lived they blessed their own souls1 and men blessed them also4 ,your inheritance is above1 and what need ye more that have such a hope8 ,may ye not purify yourselves as he is pure1 and purge your hearts from all corruptions1 and use this world as strangers1 in your passage through it1 that owns nothing as their own8 ,ye have no propriety7#ebe7 here1 and therefore ye may the better live as strangers4 ,but1 #b4 ,in relation to watching2 ,christ ,jesus is coming1 and is near1 therefore watch4 ,this ,christ himself presses earnestly3 ,be as men that wait for the coming of their ,lord1 since he is not far off4 ,therefore1 ,christians1 ye ought to be upon your feet1 and not sit down with the creature4 ,ye should entertain this hope of his coming1 and comfort yourselves by it1 and be kept at your duty by it4 ,i may say1 there is nothing that is less known among ,christians4 ,christ and his apostles often pressed it1 as it seems he would have it the one ever running duty1 through all generations4 ,ye ought then to be ready for ,christ's coming1 and not be found sleeping4 #c4 ,in relation to prayer2 for if the end of all things is at hand1 and ,christ will soon come again1 then the ,spirit's exercise1 and the bride's should be1 8,come1 ,lord ,jesus1 come quickly40 ,pray ,christ back again1 and say1 ,why tarry his chariot wheels8 ,pray him back with salvation1 and hasten his return by prayer4 ,he hath left such a dependent condition1 left such an employment for us1 as speaks dependence and necessity4 ,this is the time of promises1 and we ought to pray for their accomplishment4 ,in heaven there will be no prayer1 for prayer shall be swallowed up in praise1 faith in vision1 and hope in possession4 ,but prayer is a duty suitable to the time1 and to the ,christian's minority1 to his banishment and sojourning4 ,dream not of an eternity here-away4 ,learn wisdom to number your days1 and apply your hearts to religious wisdom2 and if ye die thus1 ye may rejoice that so many of the number are passed1 and cannot return again4 ,,footnotes #a ,baillie's ,letters and ,journals1 vol4 iii4 pp4 #bhf-bhh1 ,,mss in ,bib4 ,col4 ,glas4 #b 8,a ,letter from ,head ,quarters in ,scotland0 8,,sir1 ,we came hither on ,saturday last1 ,april #aith4 ,the ministers and townsmen generally staid at home1 and did not quit their habitations as formerly4 ,these ministers that are here are those that have deserted from the proceedings beyond the water1 yet they are equally dissatisfied with us4 ,and though they preach against us in the pulpit to our forces1 yet we permit them without disturbance1 as willing to gain them by love4 ,my ,lord ,general sent to them to give us a friendly ,christian meeting1 to discourse of those things1 which they rail against us for1 that 7if possible7 all misunderstandings between us may be taken away1 which accordingly they gave us on ,wednesday last4 ,there was no bitterness nor passion vented on either side1 with all moderation and tenderness4 ,my ,lord ,general the ,major-,gen4 ,lambert1 for the most part maintained the discourse1 and on their part1 ,mr4 ,james ,guthrie1 and ,mr4 ,patrick ,gelaspy4 ,we know not what satisfaction they have received4 ,sure ,i am1 there was no such weight in their arguments1 that might in the least discourage us from what we have undertaken1 the chiefest thing on which they insisted being our invasion into ,scotland0--,sev4 ,proc4 in ,parl4 ,may #a1 to #h ,cromwelliana1 p4 #ajb4 ,see also ,durham's ,comment on ,revel4 ,life of the ,author1 p4 xi4 #c ,nicoll's ,diary1 pp4 #fh1 #id4 #d ,along with ,dr4 ,john ,owen1 ,joseph ,caryl1 ,john ,oxenbridge1 and ,cuthbert ,sydenham officiated as chaplains in the army of ,cromwell in ,scotland4 ,orme's ,memoirs of ,dr4 ,owen1 p4 #abh4 ,neal's ,history of the ,puritans1 vol4 iv4 p4 #dij1 ,lond4 #ahbb4 #e ,memoirs of ,dr4 ,owen1 p4 #abg4 #f ,see note1 p4 #eab4 #g ,annals of ,scotland1 vol4 iv4 p4 #bjh4 #h ,baillie's ,letters1 vol4 iii4 p4 #bjj4 ,,mss in ,bib4 ,col4 ,glas4 #i ,memorials of ,english ,affairs from the beginning of the ,reign of ,charles ,i4 to the ,restoration1 pp4 #ddd-ddf1 ,lond4 #afhb4 #aj ,hist4 of ,eng4 vol4 vi4 pp4 #ahj1 ,lond4 #ahbe4 #aa ,memoirs of ,dr4 ,owen1 p4 #abf4 #ab ,thurlow's ,state ,papers1 vol4 i4 p4 #ahi4 #ac ,thurlow's ,state ,papers1 vol4 i4 pp4 #aci1 #afj4 #ad ,orme's ,life and ,times of ,richard ,baxter1 vol4 i4 pp4 #adj1 #ada4 #ae ,p4 #ebj4 #af 8,at ,cathcart ,kirk1 #aith ,oct41 #afeb 8,mr4 ,robert ,baylie renewed his protestation given in be him the last daye1 against ,mr4 ,hew ,binnen moderating of the ,presbyterie1 in his own name and in the name of so many as would adhere to that protestation2 and that upon the additional reason that ,mr4 ,hew ,binnen of his own accord1 had gone in to hear an ,englishman preach in his own kirk in the parish of ,govan1 who attended ,colonel ,overtoun's regiment1 and that the said ,mr4 ,hew1 be his example and counsel1 had moved the people to do the like1 and did maintain the lawfulness of this his action1 in the face of the presbyterie as if the abstaining from this should have been a needless separatione upon his part1 and the part of his people1 though that having found that some took offence at it1 he did no more countenance that man's preaching0--7,records of ,presbytery of ,glasgow74 ,at the previous meeting ,bailie had protested against ,mr4 ,binning's appointment to the moderator's chair because he maintained1 another member of the presbytery had a greater number of uncontraverted votes4--,id4 #ag ,an ,apology for the ,clergy of ,scotland1 p4 #de1 ,london1 #afib4 #ah ,orme's ,mem4 of ,dr4 ,owen1 p4 #dhh4 #ai ,christian ,instructor1 vol4 xxi4 p4 #edg2 ,biog4 ,presb41 vol4 i4 p4 #aca2 ,lorimer's ,eldership1 p4 #aee4 #bj ,neal's ,history of the ,puritans1 vol4 iii4 p4 #abj4 #ba ,id4 p4 #cah4 ,mr4 ,herle1 who came to ,scotland with the ,earl of ,nottingham and the ,earl of ,stanford preached in the ,high church of ,edinburgh on ,sunday the #bgth of ,february1 #afdh4 ,mr4 ,stephen ,marshall not long after1 at the request of ,mr4 ,george ,gillespie one of the ministers of ,edinburgh1 preached in the same church1 8he10 says ,bishop ,guthry 8who being here four years ago professed to be a presbyterian1 but since turned independent40--7,memoirs of ,bishop ,guthry1 c41 pp4 #bef-beh1 second edition74 ,fuller however says of ,mr4 ,marshall that he died a presbyterian4--7,fuller's ,worthies1 book #b1 p4 #ec2 apud4 ,neal's ,hist4 vol4 iv4 p4 #acd74 ,and ,baillie represents him to have been the best preacher in ,england4--7,letters and ,journal1 vol4 i4 p4 #ddj4 #bb ,pp4 #cfj1 #cfb4 #bc ,miscellanea ,scotica1 vol4 ii4 p4 #cb4 #bd ,see p4 #dig note4 #be ,this was followed by a written controversy between the parties 7,wodrow ,,mss4 vol4 ix4 in #acth ,ad474 ,the same person disputed publicly in the church of ,cupar on two successive days1 in #afeb1 with ,mr4 ,james ,wood1 professor of theology at ,st4 ,andrews4--,lamont's ,diary1 p4 #dh4 #bf ,wodrow's ,hist4 of the ,suf4 of ,ch4 of ,scot4 vol4 i4 p4 #afe4 ,glas4 #ahbi4 #bg ,see note1 p4 #eab4 #bh ,balfour's ,annals vol4 iv4 pp4 #ada-afj4 ,brown's ,hist4 of ,glas4 vol4 i4 p4 #aji4 ,peterkin's ,rec4 of ,kirk of ,scot4 p4 #fgb4 #bi ,p4 #dhi4 #cj ,small quarto1 pp4 #ea4 #ca ,shields ,faithful ,contendings pp4 #dhe-dhh4 ,faithful ,witness ,bearing ,exemplified1 preface1 p4 iv4 #cb ,faithful ,contendings1 p4 #ff4 #cc ,memoirs of the ,first ,years of ,james ,nisbet1 one of the ,scottish ,covenanters1 written by himself1 ,append4 p4 #bhg4 ,edin4 #ahbg4 #cd ,pp4 #ed-eh4 #ce ,p4 #dhf4 ,see also ,life of the ,author1 p4 xliii4 note4 #cf ,verse #aaic4 #cg ,mr4 ,alexander ,peterkin1 the annotator of the ,records of the ,kirk of ,scotland1 before presenting his readers with a long extract from the 8,whigs ,supplication10 7ver #id-aac7 describing an armed body of ,covenanters1 gravely declares1 it was 8taken from a ,,ms copy of a doggrel poem 7by ,cleland it is thought71 which the editor presented some years ago to the ,library of the ,antiquarian ,society of ,edinburgh40 ,see ,rec4 of ,kirk of ,scot4 p4 #ecc4 #ch ,baillie's ,letters1 vol4 ii4 p4 #cfj4 #ci ,rec4 of ,kirk of ,scot4 pp4 #fbg-fcc4 #dj ,records of ,presbyters of ,glascow4 #da ,p4 xvii4 #db ,pp xxv1 xxvi4 #dc 8,the sermons preached at conventicles1 which are ordinarily circulated1 are a very unsafe rule by which to judge of the talents of the preachers1 and the quality of the discourses which they actually delivered4 ,we have never been able to ascertain that one of these was published during the lifetime of the author1 or from notes written by himself4 ,they were printed from notes taken by the hearers1 and we may easily conceive how imperfect and inaccurate these must often have been4 ,we have now before us two sermons by ,mr4 ,welsh1 printed at different times2 and upon reading them1 no person could suppose that they were preached by the same individual4''' ,we have no doubt that the memory of ,mr4 ,peden has been injured in the same way4 ,the collection of prophecies that goes under his name is not authentic2 and we have before us some of his letters1 which place his talents in a very different light from the idea given of them in what are called his sermons and his life40 7,review of ,sir ,walter ,scott's ,tales of my ,landlord written by ,dr4 ,mc,crie1 ,christian ,instructor1 vol4 xiv4 pp4 #abg1 #abh7--,we are cautioned not to judge of the talents of ,samuel ,rutherford as a preacher 8from the sermons printed after his death1 and of which it is probable he never composed a single sentence40 7,murray's ,life of ,rutherford pp4 #bba-bbc7--;,and says ,patrick ,walker1 the simple compiler of the 8,life and ,death of ,mr4 ,daniel ,cargill10 8,i have seen some of ,mr4 ,cargill's sermons in writ1 but ,i never saw none as he spake them2 and ,i have been much pressed to publish them1 and other old sermons1 which ,i dare not do1 upon several considerations2 knowing that sermons would have past then1 and very edifying1 which will not pass now1 in this critic and censorious age1 without reflections2 not knowing how they were taken from their mouth1 nor what hands they have come through since40 ,biographia ,presbyteriana1 vol4 ii4 p4 #ec4 #dd ,the presbyterian clergy in ,scotland were much offended when this silly yet mischievous book made its appearance1 as they justly looked upon it as calculated not only to blacken their reputations1 but to inflict a serious injury upon religion4 7,see 8,a ,just and ,modest ,reproof of a pamphlet called ,the ,scotch ,presbyterian ,eloquence10 pp4 #cf1 #ch4 ,edin4 #afic47--,no one is more perseveringly held up to ridicule in it than the ,rev4 ,james ,kirkton1 whose character as a man of talents1 and possessing a sound judgment1 has been since sufficiently vindicated by the publication of his 8,secret and ,true ,history of the ,church of ,scotland40 ,kirkton takes notice of the ,scotch ,presbyterian ,eloquence1 and informs us that its reputed authors were 8,mr4 ,gilbert ,crockat and ,mr4 ,john ,munroe10 adding 8,truly one would think1 a thinking man who reads this piece may wonder first1 what conscience governs these men1 who publish1 to abuse the world1 such stories1 which they themselves know to be lies1 as well as they whom they believe4 ,next1 what wisdom is among them1 who knew well enough there are thousands of honest people to refute their calumnies60 7p4 #aid7--,provoked by an insulting reference to the book under review1 an able controversial writer of that period says 8,thou hast1 by the bye1 mentioned the ,presbyterian ,eloquence4 ,every body knows that book to be a forgery out of the curates shop4 ,but to give the world a true test both of the ,presbyterian and the ,episcopal eloquence1 let us appeal to the printed sermons on both sides4 ,do thou take the printed sermons of the ,presbyterians1 and pick out of them all the ridiculous things thou ever canst4 ,and if ,i don't make a larger collection of more impious and ridiculous things out of the printed sermons of the ,episcopalians1 citing book and page for them1 ,i shall lose the cause40 7,curate ,calder ,whipt1 p4 #aa47--;,in such a contest as is here proposed1 religion must suffer1 and truth be sacrificed4 ,lord ,woodhouselee therefore1 does not hesitate to pronounce both the ,presbyterian ,eloquence ,displayed1 and the ,answer to it1 to be 8equally infamous and disgraceful libels40 ,life of ,lord ,kames1 vol4 i4 ,append41 p4 #aj4 #de ,granger's ,biog4 ,hist4 of ,eng4 vol4 i4 part ii4 p4 #daf4 ,london #agfi4 #df ,burnet's ,hist4 of his own ,times vol4 i4 p4 #bhj4 ,oxford #ahcc4 #dg ,life of ,professor ,wodrow1 p4 #fa4 #dh ,analecta1 at present printing by ,maitland ,club1 vol4 i4 pp4 #bgg1 #cjj4 ,biog4 ,presby4 vol4 i4 pp4 #bcf1 #bcg4 #di ,burnets ,hist4 of his ,own ,times vol4 i4 p4 #bgi4 #ej ,watts ,works vol4 v4 #cej4 #ea ,p4 #bac4 #eb ,journals and ,letters vol4 ii4 p4 #che4 #ec ,analecta1 vol4 iv4 p4 #aga1 vol4 v4 p4 #cdb ,,mss in ,bib4 ,ad4 #ed 8,their ministers generally brought then about them on the ,sunday nights where the sermons were talked over1 and every one women as well as men1 were desired to speak their sense and their experience1 and by these means they had a comprehension of matters of religion1 greater than ,i have seen among people of that sort anywhere4 ,the preachers went all in one track1 of raising observations on points of doctrine out of their text1 and proving these by reasons1 and then of applying those1 and shewing the use that was to be made of such a point of doctrine1 both for instruction and terror1 for exhortation and comfort1 for trial of themselves upon it1 and for furnishing them with proper directions and helps1 and this was so methodical that the people grew to follow a sermon quite through every branch of it40 ,barnet's ,history of his own ,times vol4 i4 p4 #b4 #ee ,p4 #fjj4 #ef ,p4 #cef4 #eg ,p4 #aca4 ,see also p4 #egf4 #eh ,gillespie's ,miscellany questions4 p4 #bdg4 ,edin4 #afdi4 #ei ,p4 #ace4 #fj ,p4 #acc4 #fa ,hist4 of his ,own ,times1 vol4 i4 p4 #cdh4 #fb ,mede's ,works1 ,general ,preface4 #fc ,heber's ,life of ,bishop ,taylor1 p4 #aga4 #fd ,pecock's ,works1 vol4 i41 ,life of the ,author1 p4 #bb4 #fe ,manton's ,sermons1 ,life of the ,author1 p4 v4 #ff uvres ,de ,massillon1 tome vi4 p4 #d2 ,essai ,sur ,l',eloquence de la ,chaire1 par le ,cardinal ,maury1 tome ii4 p4 #bca4 #fg ,address to the ,christian ,reader4 #fh ,memorial for the ,bible ,societies in ,scotland1 p4 #ia4 ,see also pp4 #cj1 #ij1 #aab4 #fi ,p4 #e4 #gj ,pp4 #db1 #dh4 #ga ,p4 #ee4 #gb ,p4 #cjc4 #gc ,p4 #hj4 #gd ,p4 #bgi4 #ge ,p4 #ij4 #gf ,pp4 #cja-cjc4 #gg ,p4 #gd4 #gh ,p4 #cf4 #gi ,p4 #df4 #hj ,p4 #afe4 #ha ,p4 #baf4 #hb ,p4 #gf4 #hc ,p4 #bdh4 #hd ,p4 #feg4 #he ,p4 #fai4 #hf ,p4 #bag4 #hg ,mr4 ,robert ,macward went to ,england as the secretary1 or amanuensis1 of the famous ,samuel ,rutherford1 when the latter was appointed one of the commissioners to the ,westminster ,assembly 7,murray's ,life of ,rutherford1 p4 #bcc74 ,when mentioning ,macward's institution1 as ,professor of ,humanity in the old college of ,st4 ,andrews1 in ,april1 #afej1 ,lamond says of him1 that he was previously 8servant to ,mr4 ,sam ,rutherford1 m4 of ,st4 ,andrews0 7,diary1 p4 #af1 ,edin4 #ahcj74 ,sir ,john ,chiesley was1 in the same sense1 and at the same period1 the servant of the celebrated ,alexander ,henderson1 another of the commissioners 7,kirkton's ,hist4 of the ,ch4 of ,scot41 note1 p4 #ga74 ,it is justly remarked by ,dr4 ,m',crie1 when speaking of ,richard ,bannatyne1 who was also called the servant of ,knox1 8that the word servant1 or servitor1 was then used with greater latitude than it is now1 and1 in old writings1 often signifies the person whom we call by the more honourable name of clerk1 secretary1 or man-of-business0 7,life of ,knox1 p4 #cdi4 ,sixth edition74 ,mr4 ,macward succeeded ,mr4 ,andrew ,gray as one of the ministers of ,glasgow1 in the year #afef1 chiefly through the influence of ,principal ,gillespie 7,baillie's ,letters1 vol4 ii4 pp4 #djf1 #djg4 ,cleland's ,annals of ,glasgow1 vol4 i4 p4 #abh74 ,a sentence of banishment was unjustly passed upon him for a sermon on ,amos iii4 #b1 which he preached in the ,tron ,church1 ,glasgow1 after the ,restoration4 ,as to what he said in that sermon regarding the conduct of the parliament1 ,baillie declares1 that 8all honest men did concur with him10 though he disapproves1 at the same time1 of ,macward's 8high language10 and blames him1 because 8he obstinately stood to all10 and thereby provoked his persecutors 7,letters1 pp4 #dec1 #ded74 ,but it appears1 from ,wodrow 7,hist4 of the ,sufferings of the ,ch4 of ,scot41 vol4 i4 p4 #bac1 ,glasg4 #ahbi71 that when ,mr4 ,macward understood that what had given offence was the use he had made1 in his sermon1 of the words 8protest0 and 8dissent10 he did not hesitate to explain he did not mean thereby a legal impugning of the acts1 or authority of parliament1 but 8a mere ministerial testimony0 against what he conceived to be sin4 ,macward retired to ,holland4 ,after repeated applications from ,charles the ,second1 the ,states ,general1 on the #fth of ,february1 #afgg1 ordered ,mr4 ,macward1 and other two ,scottish exiles1 to withdraw from the ,seven ,provinces of the ,netherlands 7,dr4 ,m',crie's ,mem4 of ,veitch and ,brysson1 p4 #cfg74 ,that the ,states came to this determination with very great reluctance1 will appear from the following passage in one of ,sir ,william ,temple's ,letters3 8,i will only say that the business of the three ,scotch ministers hath been the hardest piece of negotiation that ,i ever yet entered upon here1 both from the particular interest of the towns and provinces of ,holland1 and the general esteem they have of ,mackand ,macward being a very quiet and pious man0 7,vol4 i4 p4 #bia74 ,it is creditable to the good feeling1 though not certainly to the firmness of the ,states ,general that at the time they determined to require ,macward and his two friends to leave the ,seven ,provinces1 they voluntarily furnished them with a certificate bearing that each of them had lived among them 8highly esteemed for his probity1 submission to the laws1 and integrity of manners0 7,dr4 ,m',crie's ,mem4 of ,veitch and ,brysson1 p4 #cfh74 ,he was afterwards permitted to return to ,rotterdam1 where he had been officiating as minister of the ,scottish ,church at the time he was ordered to remove out of the country4 ,he died there in the month of ,december1 #afha4 ,dr4 ,steven's 8,history of the ,scottish ,church1 at ,rotterdam01 p4 #ccf4--;,ed4 #hh ,in his very interesting 8,history of the ,scottish ,church1 ,rotterdam10 ,dr4 ,steven mentions 7p4 #gb7 that ,mr4 ,james ,koelman was deprived of his charge at ,sluys in ,flanders1 for refusing to observe the festival days and to comply with the formularies of the ,dutch church4 ,he appears to have been a very conscientious and pious man4 ,among the ,wodrow ,,mss in the ,library of the ,faculty of ,advocates ,edinburgh 7,vol4 ix41 ,numb4 #bh7 there is a copy of 8,a ,resolution of the ,states of ,zeeland anent the suspension of ,thomas ,pots and ,bernardus ,van ,deinse1 ministers of ,vlissing1 because of their suffering or causing ,jacobus ,coelman to preach1 together with the ,placinet 7or proclamation7 whereby the said ,coelman is for ever banished out of the province of ,zealand1 ,sept4 #ba1 #afhd40 ,extract out of the ,registers of the ,noble and ,mighty ,lords1 the ,states of ,zeeland1 ,sept #ba1 #afhd4 ,it is set forth in this paper1 that though ,koelman had been suspended from his office by the ,states of the ,land and ,earldom of ,zealand1 in consequence of their 8,resolution and penal discharge of the #bast of ,september1 #afgd1 made by reason of his perverse opinions1 and disobedience to his lawful high superiors10 he had notwithstanding 8adventured and undertaken to go about private exercises within this province and also to preach twice publickly within the city ,vliesing ,flushing on ,sabbath the #c;d of this instant moneth1 ,september1 and so hath rendered himself guilty of the punishment contained in our forementioned ,resolution1 and penal discharge1 bearing that he should be banished the province1 so be he happened to hold any publick or private exercises there40 ,mr4 ,koelman1 ,mr4 ,macward and ,mr4 ,brown of ,wamphray1 were the three clergymen who officiated at the ordination of ,mr4 ,richard ,cameron in the ,scottish ,church1 ,rotterdam1 previous to his coming to ,scotland in the beginning of the year #afhj 7,biographia ,presbyteriana1 ,vol4 i41 p4 #aig74 ,it was ,richard ,cameron1 when in the language of one of his friends1 he was carrying ,christ's standard over the mountains of ,scotland1 who repeated three times that simple and pathetic prayer1 before he was killed at ,airs-moss1 ,lord1 spare the green1 and take the ripe 7,id4 p4 #bjc7 ,from a letter written from ,holland1 #gth ,december1 #afhe1 by ,mr4 ,robert ,hamilton of ,preston1 it may be seen how much ,mr4 ,koelman interested himself in the affairs of the ,scottish refugees 7,faithful ,contendings ,displayed1 pp4 #bjc-bje1 #bad1 #bae74 ,there is prefixed to a ,dutch translation of ,binning's ,common ,principles of the ,christian ,religion1 which was executed and published by ,koelman at ,amsterdam in #afgh1 a ,memoir of the author4 ,koelman acknowledges he had derived all his information respecting ,binning from a letter which he had received from ,mr4 ,macward1 through a mutual friend4 ,this letter1 or a copy of it1 with some other of ,macward's ,,mss41 was in the possession of the publisher of the duodecimo volume of the sermons of the author1 printed at ,glasgow1 #agfj 7,preface1 pp4 iv1 xxv74 ,koelman concludes his ,memoir of ,binning1 which contains some excellent pious reflections1 but almost no facts with which the ,english reader is not already acquainted1 with a feeling allusion to his ejection from his charge at 8,sluys in ,vlaanderen40 ,after this painful separation from his flock1 besides writing many useful original works1 he seems to have employed his leisure in translating into his native language some of the most esteemed practical writings of foreign divines1 such as ,guthrie's ,great ,concern1 ,rutherford's ,letters1 c4 ,dr4 ,steven's ,hist4 ut supra4--,ed4 #hi ,adverting to a sermon1 which was preached by ,mr4 ,matthew ,m',kell1 at a field meeting in the year #affi1 ,wodrow says1 that he was 8a true ,nathanael1 and a very plain dealer0 7,hist4 of the ,suf4 of ,ch4 of ,scot41 vol4 ii4 p4 #abg74 ,after having been1 on different occasions brought before the ,privy council1 and imprisoned1 he was1 on the #hth of ,january1 #afgd1 upon his refusing to engage not to preach1 ordered to confine himself to the parish of ,carluke1 and security was required from him that he would appear before the ,council at their summons 7,id4 vol4 i4 pp4 #cga1 #cgb1 vol4 ii4 p4 #bdh4 ,see also ,history of ,indulgence1 p4 #cf74 ,he died at ,edinburgh1 in ,march #afha 7,laws ,memorialis1 p4 #ahc74 ,wodrow does not speak with much confidence1 as to the degree of propinquity which existed betwixt ,mr4 ,matthew ,m',kail minister of ,bothwell and ,mr4 ,hugh ,m',kail1 the young licentiate who was executed at ,edinburgh1 #bb;d ,dec1 #afff1 for being concerned in the insurrection at ,pentland4 ,but ,colonel ,wallace1 who commanded the insurgents on that unfortunate occasion1 styles 8,mr4 ,hugh ,m',kell son of ,mr4 ,matthew ,m',kell minister of ,bothwell0 7,wallace's ,narrative of the ,rising at ,pentland1 in ,dr ,m',crie's ,memoirs of ,veitch and ,brysson1 p4 #dcj74 ,the unhappy father was allowed to see his son in prison1 after his sentence4 ,there is an affecting account in ,naphtali 7pp4 #cci1 #cde7 of this mournful interview1 and of another which took place on the morning of the execution4 ,the address of young ,m',kail on the scaffold concluded with these sublime expressions--8,farewell1 father and mother1 friends and relations4 ,farewell the world1 and all delights4 ,farewell meat and drink4 ,farewell sun1 moon and stars4 ,welcome ,god and ,father6 ,welcome sweet ,lord ,jesus the ,mediator of the new covenant6 ,welcome blessed ,spirit of grace1 and ,god of all consolation6 ,welcome glory6 ,welcome eternal life6 ,welcome death60 7,id4 p4 #cdh ,edin4 #agfa74 ,we are told by ,kirkton that 8when ,mr4 ,m',kail died1 there was such a lamentation as was never known in ,scotland before1 not one dry cheek upon all the street or in all the numberless windows in the market place0 7,hist4 of ,ch4 of ,scot4 p4 #bdi74 ,it was discovered afterwards1 that ,burnet1 archbishop of ,glasgow1 had in his possession at the time1 a letter from the king1 forbidding any more blood to be shed4 ,but to the disgrace of his sacred profession1 and of his feelings as a man1 8,burnet let the execution go on1 before he produced his letter1 pretending there was no council day between0--,burnet's ,hist4 of his own ,times1 vol4 ii4 p4 #dce ,oxford1 #ahcc4--;,ed4 #ij ,all accounts agree in stating that ,mr4 ,hugh ,m',kail1 minister in ,edinburgh1 was uncle to the preacher of the same name who was executed4 ,the minister of ,bothwell1 therefore1 instead of being the father1 must have been the brother of the minister in ,edinburgh4 ,in the years #afcf1 and #afcg1 when ,mr4 ,samuel ,rutherford was in ,aberdeen1 according to his own description of himself1 8a poor ,joseph1 and prisoner10 with whom his 8mother's children were angry10 he wrote several letters to ,mr4 ,hugh ,m',kail1 in answer to others which he received from him 7,rutherford's ,letters1 pp4 #da1 #bdg1 #bgb1 #bib ,sixth edition ,edin41 #agch74 ,the name of ,mr4 ,hugh ,m',kail is included in the list of ministers who1 on the #aith of ,august #afdc1 were by the ,general ,assembly appointed ,commissioners for the ,visitation of the ,university of ,glasgow 7,evidence of ,royal ,commissioners for ,visiting the ,universities of ,scotland1 vol4 ii4 p4 #bfa1 ,london1 #ahcg74 ,mr4 ,hugh ,m',kail1 minister at ,irvine1 was likewise one of the ministers commissioned by the ,assembly1 in #afdd1 to visit the church in ,ulster 7,dr4 ,reid's ,history of the ,presbyterian ,church in ,ireland1 vol4 ii4 p4 #eg74 ,as a further proof of the estimation in which he was held by his brethren1 when it was proposed by the ,assembly1 in #afdh1 to recommend to the general session of ,edinburgh six ministers1 that they might choose four from these to fill their vacant churches1 ,mr4 ,hugh ,m',kail was selected to be one of the number 7,baillie's ,letters1 vol4 ii4 p4 #cjc74 ,he was a ,resolutioner 7,id4 p4 #chg74 ,he died in #affj 7,lamont's ,diary1 p4 #aba7 ,the editor of ,kirkton's ,history of the ,church of ,scotland for the purpose of bringing ridicule upon the presbyterian clergy of that day1 quotes a passage from the ,,ms4 sermons of ,mr4 ,hugh ,m',kail4 ,we are much mistaken1 however1 if on reading that passage and after making some allowance for an antiquated style1 and a certain degree of quaintness1 one of the characteristics of the age1--the impression produced upon the mind of any candid person1 who admires strong good sense1 though presented in a homely dress1 is not in a very high degree favourable to the character and talents of the author 7,see ,kirkton's ,history1 pp4 #bbg1 #bbh74 ,in the preface to ,stevenson's ,history of the ,church and ,state of ,scotland1 reference is made to a manuscript1 having this title1 8,a true relation of the ,prelates their practice for introducing the ,service book1 c1 upon the ,church of ,scotland1 and the ,subjects1 their lawful proceedings in opposing the same40 ,this manuscript1 ,mr4 ,stevenson observes1 was believed to have belonged to 8one of the ,mr4 ,mackails1 once famous ministers in this church04 ,some information respecting it will be found in the ,appendix 7pp4 #aia1 #aib7 to ,lord ,rothess' ,relation of ,proceedings concerning the ,affairs of the ,kirk of ,scotland1 printed in ,edinburgh1 #ahcj4 for the ,bannatyne ,club4--,ed4 #ia ,it appears from the dedication prefixed to the 8,theses ,theologic1 ,metaphysic1 ,mathematic et ,ethic1 ,preside ,jacobo ,darimplio1 ,glasg4 ,excudebat ,georgius ,andersonus1 ,an4 ,dom4 #afdf10 that 8,hugo ,binningus0 graduated 8ad diem #bg ,julii1 ,anno ,domini #afdf40 ,under the ancient ,statutes of the ,university1 no student was entitled to receive the degree of master1 till he had reached his twentieth year4 ,but this rule was not always strictly adhered to 7,report of the ,royal ,commission of ,inquiry into the state of the ,universities of ,scotland1 appointed in #ahcj1 p4 #bbj74 ,binning was not nineteen years of age at the date of his laureation4 ,his distinguished contemporary1 ,mr4 ,george ,gillespie1 took his degree in his seventeenth year4--,ed4 #ib ,general ,monk1 who1 for the part he took in the restoration of ,charles the ,second1 was made ,duke of ,albemarle1 encouraged most during the time he was in ,scotland the ,resolutioners1 while ,cromwell1 on the other hand1 befriended the ,protesters 7,life of ,general ,monk1 by ,dr4 ,gumble1 one of his chaplains1 who was with ,monk in ,scotland1 p4 #ea1 ,london1 #afga74 ,monk professed to be a ,presbyterian 78,the ,mystery and ,method of ,his ,majesty's ,happy ,restoration10 by ,john ,price1 ,d4,d41 one of the late ,duke of ,albemarle's chaplains4 ,baron ,masseres1 ,tracts1 pp4 #gbc1 #gge74 8,in ,scotland ,mr4 ,robert ,douglas one of the ministers of ,edinburgh was the first so far as ,i can find1 who ventured to propose the king's restoration to ,general ,monk1 and that very early4 ,he travelled1 it is said1 incognito in ,england1 and in ,scotland engaged considerable numbers of noblemen and gentlemen in this project4 ,from his own original papers1 ,i find that when ,monk returned from his first projected march into ,england1 ,mr4 ,douglas met him and engaged him again in the attempt0--,wodrow's ,hist4 of the ,ch4 of ,scot41 vol4 i4 p4 #ei4--;,ed4 #ic ,physiologia ,nova ,experimentalis1 ,lugd4 ,bat4 #afhf4--;,ed4 #id ,the ,appointment of ,mr4 ,james ,dalrymple1 as one of the ,regents of the ,university of ,glasgow1 took place by 8,id ,martu #afda0 7,annales ,colleg74 ,he was then only twenty two years of age4 ,in the year #afce1 a clause was introduced into the oath1 which the ,regents were required to take at their election1 binding them to resign their situation in the event of their marriage4 ,accordingly1 having married in #afdc1 ,mr4 ,dalrymple vacated his charge1 but was immediately afterwards re-elected4 ,sir ,walter ,scott has said of ,james ,dalrymple1 that he was 8one of the most eminent lawyers that ever lived1 though the labours of his powerful mind were unhappily exercised on a subject so limited as ,scottish ,jurisprudence1 on which he has composed an admirable work40 ,it has been properly observed1 that during the whole of the seventeenth century1 not only at ,glasgow1 but in the other universities of ,scotland1 8the ,regents1 or ,teachers of ,philosophy 7with very few exceptions71 were young men who had recently finished their academical studies1 and who were destined for the church4 ,the course of study which it was their duty to conduct1 was calculated to form habits of severe application in early life1 and to give them great facility both in writing and in speaking4 ,the universities had the advantage of their services during the vigour of life1 when they were unencumbered by domestic cares1 and when they felt how much their reputation and interest depended on the exertions which they made4 ,after serving a few years 7seldom more than eight1 or less than four71 they generally obtained appointments in the church1 and thus transferred to another field the intellectual industry and aptitude for communicating knowledge1 by which they had distinguished themselves in the university4 ,it may well be conceived that1 by stimulating and exemplifying diligence1 their influence on their brethren in the ministry was not less considerable than on the parishioners1 who more directly enjoyed the benefit of attainments and experience more mature1 than can be expected from such as have never had access to similar means of improvement40 ,rep4 of ,roy4 ,com4 ut4 supra1 p4 #bba4--;,ed4 #ie ,about the same period ,mr4 ,alexander ,jamieson1 who was afterwards minister of ,govan1 obtained the appointment of ,regent in the ,university of ,st4 ,andrews1 after engaging in a public disputation4 ,the description of what took place on that occasion given by ,mr4 ,john ,lamont of ,newton1 is not devoid of interest as a picture of the times--#afdi ,apr4 #aj1 #aa--8,ther were three younge men that did disputte for the vacant regents place in ,st4 ,leonard's ,colledge1 ,mr4 ,david ,nauee1 7formerlie possessing the same1 bot now deposed1 as is spoken before71 viz41 ,mr4 ,alex ,jamesone1 ane ,edenbroughe man1 having for his subject1 ,syllogismus1 ,mr4 ,william ,diledaffe1 a ,cuper man1 his subject1 ,liberum ,arbitrium1 and ,mr4 ,james ,weymes1 a ,st4 ,androus man1 he having ,de ,anima for his subject4 ,all the tyme they had ther speeches1 ther heads werre couered1 bot when they came to the disputte1 they were vncouered4 ,ther werre three of the five ministers forsaide present at the disputs1 viz41 ,mr4 ,alexander ,moncriefe1 ,mr4 ,walt4 ,greige1 and ,mr4 ,ja4 ,sharpe afterwards archbishop of ,st4 ,andrews1 wha had decisive voices in the electione of a ,regent 7thir werre the first ministers that ever had voice in the electione of a measter to ane of the colledges there1 the custome formerlie1 and of olde1 was1 that every colledge had libertie to chose thir owne measters7 ,for ,mr4 ,ja4 ,weymes he was the warst of the three1 for in the disputs1 he bracke ,priscian's head verry often1 for ,mr4 ,alex4 ,james and ,mr4 ,wil4 ,diled they werre judged pares by the wholle meitting1 so that after longe debeatte1 they werre forcet to cast lotts1 and the lott fell upon ,mr4 ,alex ,jamesone wha did succeide to the forsaide vacant regents place4 ,mr4 ,wil4 ,diled got a promise 7bot with difficultie7 of the next vacant place4 ,mr4 ,ro4 ,noue1 professor of ,humanitie in the said colledge1 had no voice in the forsaide electione because1 he was not present at all the meittings of the disputs40--7,lamont's ,diary1 p4 #d1 ,edin4 #ahcj7 ,the last instance of a public competition for a chair in the ,university of ,glasgow1 occurred towards the close of the seventeenth century soon after the ,revolution4 ,it is remarkable enough that in this case also1 the result was ultimately determined by lot4 8,a programme was immediately published1 and on the day appointed no less than nine candidates appeared to enter the lists in a comparative trial4 ,all of them acquitted themselves so well during the whole course of a long trial that the electors were at a loss whom to choose4 ,setting aside some of the nine who were thought less deserving1 they could not find a ground of preference among the rest4 ,it was therefore resolved1 after prayer to ,god1 to commit the choice to lot4 ,the lot fell upon ,mr4 ,john ,law1 and a present of five pounds stirling was given to each of the other candidates4 ,one of the competitors was ,mr4 ,william ,jamieson1 a blind man known to the learned world by his writings4 ,he was after some years chosen to give public lectures in the college upon ,ecclesiastical ,history for which he had a pension from the ,crown till his death40--,,ms4 ,history of the ,university of ,glasgow1 written by ,dr4 ,thomas ,reid1 formerly ,professor of ,moral ,philosophy4--,ed4 #if ,the day of his election was 8iiij ,cal4 ,nov #afdf 7,annal4 ,colleg470 ,the ,nova ,erectio or foundation charter1 granted to the ,university of ,glasgow #acth ,july1 #aegg1 in the minority of ,james ,,vi1 made provision for the appointment of three ,regents1 or ,professors1 along with the ,principal4 ,the first ,regent was required to teach ,rhetoric and ,greek1 the second ,logic1 ,ethics1 and the principles of ,arithmetic and ,geometry1 and the third1 who was also sub principal1 ,physiology1 ,geography1 ,astrology1 and ,chronology 7,see ,copy of the ,nova ,erectio in ,evidence for ,university ,commissioners for ,scotland vol4 #h4 p4 #bda ,london1 #ahcg74 ,in the year #aeha1 the ,archbishop of ,glasgow gifted to the ,university the customs of the city1 which enabled them to establish the office of a fourth ,regent1 to whom was allotted exclusively the teaching of ,greek1 and1 sometime previous to the year #afcg1 a fifth ,regent was chosen1 who was ,professor of ,humanity1 8humanitarum literarum0 7,old ,stat4 ,acc4 of ,scot41 vol xxi4 ,append4 pp #bd1 #be74 ,this professorship however1 was not permanently established till the year #agjf 7,rep4 of ,roy4 ,com4 appointed in #ahcj1 p4 #bda74 ,by the foundation-charter the ,regents were restricted to particular professions1 or departments of academical instruction1 that they might be found better qualified for the discharge of their different functions 7ut adolescentes qui gradatim ascendunt1 dignium suis studus et ingenuus prceptorem repettre queant74 ,but this practice1 as will be seen from the following minute of a ,university ,commission1 was changed in the year #afdb4 8,the ,visitat on after tryall1 taking to consideration that everie ,regent within the ,colledge has beine accustomed hithertills to continue for more years togithere1 in and on the same professione so that the schollers of one and the self-same class are necessitat yearlye to change theire masters1 have found it more profitable and expedient1 that the present course of teaching the schollers be altered1 and that everie master educate his own schollers through all the foure classes1 quhalk is appointed to begin presentlie thus that the classes1 which are taken up with the masters the zeir they go on with them1 so that ,mr4 ,david ,munro having the ,magistrand or oldest classe now1 he take the ,bejane classe or the youngest students1 the ,bejani1 derived from the ,french word bejaune1 a novice the next zeir40 7,sessio #b;da1 ,september #ag4 ,evid4 for ,univ4 ,com4 ut supra p4 #bfj74 ,this new mode of instruction continued to be followed till the year #agbg1 when the old system enjoined in the foundation charter was revived 7,rep4 of ,roy4 ,com4 ut supra p4 #bbc74 ,it is said that ,dr4 ,thomas ,rand1 the celebrated philosopher1 was an advocate of the system of ambulatory professors1 which was adhered to in ,kings ,college1 ,aberdeen down to the beginning of the present century 7,old ,stat ,acc4 of ,scot41 vol4 xxi4 ,append41 p4 #hc74 ,the first class that ,binning taught was the class of the ,bejani 7,wodrow's ,analecta1 vol4 i1 p4 #cch4 ,,mss in ,bib4 ,ad474 ,he and the other ,regents were all styled 8,professors of ,philosophy40 ,appendix to ,spottiswood's ,hist4 of ,ch4 of ,scot41 p4 #bb1 ,london1 #aggg4--;,ed4 #ig ,it was the custom of the ,regents to dictate1 to the students their observations on such parts of the writings of ,aristotle1 ,porphyry1 and others1 as were read in their classes4 ,this was done in ,latin which was the only language allowed to be used by the students even in their common conversation4 ,at a meeting of commissioners from the different universities of ,scotland1 which was held at ,edinburgh on the #bdth of ,july1 #afdh1 one of the resolutions agreed upon1 was to this effect--8,because the diting dictating of long notes has in time past proved a hindrance1 not only to necessary studies1 but also to a knowledge of the text itself1 and to the examination of such things as are taught1 it is therefore seriously recommended by the commissioners to the dean and faculty of arts that the regents spend not so much time in diting of their notes1 that no new lesson be taught till the former be examined40 7,bower's ,history of the ,university of ,edinburgh1 vol4 i4 p4 #bdd74 ,binning1 it is said1 8dictated all his notes off hand0 7,wodrow's ,analecta1 vol4 i4 p4 #cch4 ,,ms in ,bib4 ,ad47 ,had he lived it was thought 8he had been one of the greatest schoolmen of his time40--,id4 vol4 v4 p4 #cdb4--;,ed4 #ih ,long after the publication of the ,novum ,organum of ,lord ,bacon and even after the successful application of his principles by ,sir ,isaac ,newton and ,locke1 the logic and metaphysics of ,aristotle continued to occupy the chief place1 in the course of instruction1 in the most celebrated universities of ,europe4 ,the first great reform1 in the mode of teaching philosophy1 introduced into the college of ,glasgow1 was effected through a royal visitation1 which took place in #agbg4 8,the improvements in this university10 says ,professor ,jardine1 arising from the regulations introduced by the royal visitation1 were greatly promoted by the appointment1 which took place shortly afterwards of more than one professor of singular zeal and ability4 ,the first of these was ,dr4 ,francis ,hutcheson4 ,this celebrated philosopher1 whose mind was stored with the rarest gifts of learning1 illustrated1 with a copious and splendid eloquence1 the amiable system of morality which is still associated with his name1 producing thus the happiest effects not only on his own students but also on his colleagues1 and infusing at once a more liberal spirit1 and a greater degree of industry1 into all the departments of teaching4 ,great obstacles1 however1 still remained4 ,the professor of the first philosophy class according to the practice of the times continued to deliver his lectures in the ,latin language1 a method of instruction which1 although it must long have proved a great impediment to the ready communication of knowledge on the part of the teacher1 and to the reception of it on the part of the pupil1 was not discontinued in this college1 till upon the following occasion4 ,in the year #agej ,adam ,smith was appointed professor of logic and1 being rather unexpectedly called to discharge the duties of his office he found it necessary to read to his pupils in the ,english language1 a course of lectures on rhetoric and belles lettres1 which he had formerly delivered in ,edinburgh4 ,it was only during one session however1 that he gave these lectures1 for at the end of it1 he was elected professor of moral philosophy and it was on the occasion of this vacancy in the logic chair that ,edmund ,burke whose genius led him afterwards to shine in a more exalted sphere was thought of1 by some of the electors1 as a proper person to fill it4 ,he did not1 however1 actually come forwurd as a candidate1 and the gentleman who was appointed to succeed ,dr4 ,smith1 without introducing any change as to the subjects formerly taught in the logic class1 followed the example of his illustrious predecessor in giving his prelections in ,english4--,outlines of ,philosophical ,education ,illustrated by the ,method of ,teaching the ,logic class in the ,university of ,glasgow1 pp4 #bj-ba1 ,glasgow #ahb4--;,ed4 #ii ,the office of principal of the ,university of ,glasgow was disjoined from the cure of the parish of ,govan1 in #afba1 and the immediate predecessor of ,binning was ,mr4 ,william ,wilkie1 who was deposed by the synod on the #bith of ,april1 #afdi4 8,mr4 ,william ,wilkie1 ,i thought10 says ,principal ,baillie 8was unjustly put out of ,govan1 albeit his very evil carriage since1 has declared more of his sins40 7,,ms ,letters1 vol4 iii41 p4 #hdi1 in ,bib4 ,col4 ,glas47 ,there are certain extracts from the letters of ,mr4 ,william ,wilkie to ,dr4 ,balcanqubal1 dean of ,rochester1 published in ,lord ,hailes's ,memorials and ,letters 7vol4 ii pp4 #dg1 #dh74 ,the learned judge1 however1 has mistaken the name ,wilkie for ,willie4 ,not knowing1 therefore1 who the writer of the letter was1 he says1 in a note1 8,this ,willie appears to have been a sort of ecclesiastical spy employed by ,balcanqubal the great confident of ,charles ,i4 in every thing relating to ,scotland0 7,ibid474 ,in his preface1 ,lord ,hailes acknowledges that the letters he has published were 8chiefly transcribed from the manuscripts1 amassed with indefatigable industry by the late ,mr4 ,robert ,wodrow40 ,but ,wodrow himself states1 in his ,life of ,dr4 ,strang 7,wodrow ,,mss1 vol4 xiii1 pp4 #d1 #e1 in ,bib4 ,coll4 ,glasg471 that he was possessed of six original letters1 which had been written by ,mr4 ,william ,wilkie1 minister of ,govan1 during the sitting of the famous ,glasgow ,assembly in #afch1 and addressed to ,dr4 ,balcanqubal1 who had come down to ,scotland with the ,marquis of ,hamilton1 the ,lord ,commissioner1 and was then residing in ,hamilton palace4 ,he also informs us that these and some other letters were discovered 8after ,naseby encounter1 or some other1 where ,dr4 ,balcanqubal happened to be1 in a trunk found among the baggage1 which fell into the hands of the parliament's army40 ,wilkie's letters contained an account of the proceedings of the ,assembly1 ,wodrow says1 not very favourable to the majority there4 ,and he then adds it was 8from these and such other informations upon the one side1 ,doctor ,balcanqubal drew up ,the ,large ,declaration1 under the ,kings name1 in #afdb40 ,at the time of the ,glasgow ,assembly1 ,mr4 ,william ,wilkie was one of the regents of the university4 ,since this was written1 ,wilkie's letters have been printed1 without abridgment in the ,appendix to vol4 of a new edition of ,ballie's ,letters1 published at ,edinburgh by the ,bannatyne club4 8,the originals of all these letters are contained in folio vol4 xxv4 of the ,wodrow manuscripts1 which is now preserved among the ,archives of the ,church of ,scotland40--,id4 p4 #dha4--;,ed4 #ajj ,the estate of ,trochrigg which is one of the largest in the parish of ,girvan1 in the county of ,ayr1 is now the property of ,john ,hutchieson ,fergusson ,esq4 ,it was sold by the descendants of the ancient proprietors about the year #aghb4 ,it was to his paternal residence at ,brodrigg that ,principal ,boyd retired with his family in #afba1 when he resigned his office as ,principal of the ,university of ,glasgow1 and it was in this retreat he wrote the ,latin poem entitled1 ,ad ,christum ,servatorem ,hecatombe4 ,this beautiful poem has been justly described to be1 cannon totius fere ,christian ,religionis1 seu evangeli doctrin medullam1 vel compendium verius1 cultissians dul tissimisque versibus1 ex intimoque ,latio petitis1 stropbarum ,sopphicarum centuria lectori ob oculos proponens1 8a song embracing almost the whole of the ,christian religion1 or placing before the eyes of the reader in a hundred ,sapphic stanzas1 the marrow1 or rather a compend of evangelical doctrine1 in the most polished and mellifluent verses and in language taken from that of the ,augustan age40 7,poet4 ,scot4 ,musa4 ,sacr1 p4 #aih1 prftio1 vol4 vi41 ,edin41 #agci4 ,life of ,boyd1 ,wodrow ,,mss41 vol4 xv4 p4 #abc in ,bib4 ,coll4 ,glas474 ,the commentary on the ,epistle to the ,ephesians 7,roberts ,bodn1 ,a frocheregia ,scoti1 ,in ,epistolam ad ,ephesios ,prlectiones1 fol4 pp4 #abcf4 ,london1 #afeb7 contains the substance of the ,lectures1 which ,boyd delivered1 when he was a professor of theology in the ,university of ,saumur4 ,this is attested by his cousin ,mr4 ,zachary ,boyd1 who was one of the ,regents at ,saumur1 and attended the delivery of them 7harum prelectionum assidutis tuit auditor74 ,some time after the death of the learned and pious author1 a copy of the ,prlectiones was transmitted to ,holland to his friend ,andreas ,rivetus1 that he might superintend the printing of it4 ,as ,chouet1 a well known ,genevese printer1 happened to be in ,holland at the time1 ,rivetus parted with the manuscripts to him1 that they might be put to press immediately on his return to ,switzerland4 ,but1 unfortunately1 the vessel in which the manuscripts were shipped was taken by another vessel from ,dunkirk1 and having thus fallen into the hands of some ,jesuits they never could be recovered4 ,rivetus consoled himself with the reflection that the original manuscripts1 in the author's own hand writing1 were safe in ,scotland in the keeping of the family4 ,the church and the nation1 however1 being at this period in such a distracted state1 the work was not given to the world till the year #afeb1 when it was published by the ,london ,stationers ,company1 7,andrea ,riveti ,epistoli de vita1 scriptis1 moribus1 et feliei exitu ,roberti ,bodn1 ante ,prelectiones ,bodn7 though the ,general ,assembly had passed numerous acts1 and entered into arrangements with different printers for the purpose4 ,see ,index of ,unprinted ,acts for the years #afde1 #afdf and #afdg4--;,ed4 #aja ,when the ,presbytery of ,glasgow had met on the #bb;d ,august #afdi1 8,the parochineris of ,govane gave in ane supplicatione shewing that whereas you are destitute of ane minister1 and being certanelie informed of the qualifications of ,mr4 ,hew ,binnen1 one of ye regents of ye colledge of ,glasgow1 for ye work of ye ministrie10 they were unanimously desirous he should be sent to preach to them1 8so soone as he shall have past his tryels40 ,the presbytery1 in consequence of this supplication1 8ordaines ,mr4 ,patrik ,gillespie1 moderator of the presbyterie to wrytt to ye said ,mr4 ,hew1 to acquaint him wt the desyre of the parochineris of ,govane1 and to repar to the presbytery to undertake his tryels for ye effect forsaid40 ,records of the ,presbytery of ,glasgow4 ,on the #eth ,september1 #afdi1 8,mr4 ,robert ,ramsay reported ,mr4 ,hew ,binnen had exercised on the text prescribed1 and had geven the brethrene full satisfaction4 ,he is ordained to handle the contraversie scientia media1 and to give in theses thereupon40 ,id4 8,sept #ai1 #afdi--,the qlk daye ,mr4 ,hew ,binnen gave in theses upon the contraversie prescribed unto him1 de scientia media1 to be sustenit by him1 he presbyterie appoint him to handle this contraversie this daye eight dayes at nyne houres40 ,id4 8,sept #bf1 #afdi--,the qlk daye ,mr4 ,hew ,binnen made his ,latin lesson1 de scientia media1 and sustenit the disputt thairupon1 and was approven in both4 ,the following ministers were present1 ,mr4 ,patrik ,gillespie1 ,mr4 ,david ,dicksone1 ,doctor ,jhone ,strang1 ,mr4 ,zach4 ,boyde1 ,mr4 ,george ,young1 ,mr4 ,hew ,blair1 ,mr4 ,gab4 ,conyngham1 ,mr4 ,david ,benett1 ,mr4 ,matthew ,mackill4 ,mr4 ,wm4 ,young1 ,mr4 ,arch4 ,dennestoune1 ,mr4 ,jhone ,carstaires1 ,mr4 ,james ,hamilton40 ,the presbytery 8ordaines ,mr4 ,hugh ,binnen to make ye exercise this daye fyfteen dayes1 and the rest of his tryels to be ye said day40 ,id4 ,on the #ajth ,october1 #afdi1 after ,mr4 ,hugh had 8exercised0--8compeared the laird of ,pollok and the parochineris of ,govane1 and desyred that ,mr4 ,hew ,binnen might preach to them the next ,lordis daye1 qlk was granted1 and he ordained to go and preach yr40 ,id4 ,on the #bdth ,oct41 #afdi1 8,compeared the parochineris of ,govane1 and gave in ane call to have ,mr4 ,hew ,binnen to be their minister40 ,id4 8,december #ai1 #afdi--,the qlk day ,mr4 ,hew ,binnen handled the contraversie1 de satisfactione ,christi1 and sustenit the disputt upon the theses given in be him1 and was approven40 ,id4 ,on the #b;d ,january1 #afej1 his admission to the ministerial charge of the parish of ,govan is appointed to take place 8next ,fryday40 ,the minister who presided on that occasion was ,mr4 ,david ,dickson1 who was one of the professors of ,theology in the ,university of ,glasgow4 ,id4--,ed4 #ajb ,dr4 ,john ,strang1 who was the son of ,mr4 ,william ,strang1 minister of ,irvine1 was born in the year #aehd4 ,he studied at the ,university of ,st4 ,andrews1 where he took the degree of master at sixteen4 ,after having been a regent in ,st4 ,leonard's college for several years1 he was ordained in #afad1 minister of ,errol1 in the ,presbytery of ,perth4 ,when ,cameron le grand1 as he was called1 7,vide ,bayle's ,dict4 ,art4 ,cameron7 resigned his situation as principal of the ,university of ,glasgow1 ,dr4 ,strong succeeded him4 ,he died at ,edinburgh1 on the #bjth of ,june1 #afed1 in the seventieth year of his age and was buried near his distinguished predecessor1 ,principal ,boyd4 ,at his death1 an old friend and very learned man1 ,andreas ,rawinus octogenarius1 composed some ,latin verses1 as an affectionate tribute to his memory4 ,these may be seen in a short ,life of ,dr4 ,strang which was written by ,baillie and prefixed to ,dr4 ,strang's work1 ,de ,interpretatione et ,perfectione ,scriptur1 ,rotterodami1 #affc4 ,it is from this ,life the preceding particulars respecting the learned author have been taken4 ,it appears to have been chiefly through the influence of ,archbishop ,law1 who was his cousin1 that ,dr4 ,strang was made principal of the ,university of ,glasgow4 ,when the latter understood that ,trocheregius wished to be reinstated in his office1 a correspondence took place betwixt them1 which is in the highest degree honourable to the feelings and character of ,dr4 ,strang4 ,this correspondence is inserted by ,wodrow in his ,life of ,robert ,boyd of ,trochrig 7,wodrow ,,mss4 vol4 xv4 pp4 #ii-ajd in ,bib4 coll4 ,glasg474 ,butler represents ,dr4 ,strang to have been an acute philosopher1 and second to none in the kingdom as a disputant 7nullique ad hunc usque diem1 in nostra gente1 hac in parte secundus4 ,vita ,autoris1 ut supra47 ,the strongly expressed commendation of such a man was no mean compliment to ,binning's talents and learning4 ,wodrow says he was told by a neighbouring clergyman1 ,mr4 ,patrick ,simson1 minister of ,renfrew1 who was ordained the same year that ,binning died1 and who lived for some years after the commencement of the following century1 8yt qn they were seeking to get old principal ,strang out of the colledge1 ye principal said1 #8,ye are seeking to get me out of my place1 qm have ye to fill my room8 ,i know none1 unless it be a young man newly come out of the school1 viz41 ,mr4 ,hugh ,binning' 0 7,analecta1 vol4 iv4 p4 #aga4 ,,mss in ,bib4 ,ad47--,the ,presbytery ,records show that the common head which was presented to ,binning was not1 ,de concursu1 c1 but one closely allied to it3 ,de scientia media4--,ed4 #ajc ,see his epitaph1 p4 #a4--;,ed4 #ajd ,her name was ,mary1 or ,maria ,simpson4 ,the inventory of the effects of 8,mr4 ,hew ,binning1 at ,govane1 deceiasit in ye monith of ,sept4 #afeh10 is given up 8be ,marie ,sympsone1 his relict1 and onlie exerix dative40 7,com4 ,rec4 ,glasg474 ,towards the close of her life1 ,mrs4 ,binning became connected with the ,society people4 ,she seems to have corresponded with the ,rev4 ,james ,renwick1 one of their ministers1 who1 in a letter dated ,july #i1 #afhe1 speaks of her as 8like to die in prison10 and in another1 of her having 8gone to ,ireland0 7,renwick's ,letters1 pp4 #ajd1 #agi74 ,howie of ,lochgoin1 the author of 8,lives of the ,scots ,worthies10 assures us that it is ,mrs4 ,binning who is alluded to by ,renwick in his ,letters pp4 #di1 #ajd4 ,he likewise quotes part of a letter written to her in #afib by ,sir ,robert ,hamilton of ,preston1 who commanded the army of the ,covenanters at the battle of ,bothwell bridge 7,shields' ,faithful ,contendings1 pp4 #dhf1 #dhg74 ,in a catalogue of the manuscripts of the ,rev4 ,robert ,wodrow1 minister of ,eastwood1 which is in the library of the ,faculty of ,advocates vol4 xxiv4 folio is stated to contain 8#ej letters from ,mrs4 ,binning to ,mr4 ,ham40 ,it is not known where this volume is now to be found4--,ed4 #aje 8,the ,rev4 ,james ,simpson was chaplain to the ,lord ,sinclair's regiment4 ,he appears to have settled in the charge of a congregation in ,ulster1 perhaps at ,newry1 which was the headquarters of his regiment for several years--,he was still in his charge in ,ireland in #afej in which year the ,rev4 ,hugh ,binning1 minister of ,govan1 was married to his daughter40 ,dr4 ,reid's ,history of the ,presbyterian ,church in ,ireland1 vol4 i4 pp4 #cfi1 #cgj4--;,ed4 #ajf ,what ,koelman says is this that the adjoining parish to which he and his friends went was the one in which after sermon1 the marriage ceremony was to be performed4 ,mrs4 ,binning it is probable was residing there at the time4--,ed4 #ajg ,his eloquence procured for him1 according to ,macward1 the name of the ,scots ,cicero4 ,along with a distinct articulation be possessed great fluency4 ,when he preached in ,glasgow1 which being the minister of a neighbouring parish was frequently the case1 he was much admired and followed 7,koelman's 8,het ,leven en ,sterven van ,mr4 ,hugo ,binning0 prefixed to his translation of ,binning's ,common ,principles of the ,christian ,religion74 ,with regard to the estimation in which as a preacher1 he was held in his own parish1 his mode of preaching being so completely different from what they had been accustomed to1 it is said 8he was more valued by ,govan people after his death1 than when alive40 ,analecta1 vol4 i4 p4 #cch1 ,,mss in ,bib4 ,ad4--,ed4 #ajh ,the writer of 8,a ,short ,account of the ,life and ,writings of ,mr4 ,hugh ,binning10 prefixed to the small volume of his sermons1 published for the first time in #agfj1 remarks 8,by the haranguing way ,i suppose he means those sermons that are not divided or sub-divided into dominant observations and heads1 marked by the numbers #a1 #b1 #c1 c4 ,but the reader will see many of these discourses1 where there are no figures1 no first1 second1 third1 or any number of heads mentioned1 as regularly divided or sub-divided1 as those sermons where we will see a good number of doctrines and heads4''' ,some useful sermons have been often perplexed with a great multitude of minds consisting of two or three sentences without any proof or illustrations of which the hearer or reader will remember or retain less than some sermons that contain five or six heads1 or have not their distinct divisions marked with different figures or faces20 pp4 xxii-xxiii4--,ed4 #aji ,it being 8the perfection of art to conceal art40--,ed4 #aaj ,mr4 ,james ,durham1 minister of the ,inner ,high church1 ,glasgow1 was the son and heir of ,john ,durham of ,easter ,powrie1 now named ,wedderburn1 a considerable estate in the parish of ,muirhouse1 and county of ,forfar 7,old ,stat4 ,acc4 of ,scot41 vol4 xiii1 pp4 #afb1 #afc74 ,in the time of the civil wars1 and before he contemplated being a clergyman1 he was a captain in the army4 ,he held the office of king's chaplain1 when ,charles the ,second was in ,scotland4 ,the description which 8,old ,aitkenhead1 who had it from the gentlewoman10 gave1 of ,cromwell's visit1 in ,april #afea1 to the ,high church of ,glasgow1 where ,mr4 ,durham was preaching1 is this3 8,the first seat that offered him was ,p4 ,porterfield's1 where ,miss ,porterfield sat1 and she1 seeing him an ,english officer1 was almost not civil4 ,however he got in and sat next ,miss ,porterfield4 ,after sermon was over he asked the minister's name4 ,she sullenly enough told him1 and desired to know wherefore he asked4 ,he said because he perceived him to be a very great man1 and in his opinion might be chaplain to any prince in ,europe1 though he had never seen him nor heard of him before4 ,she inquired about him1 and found it was ,o4 ,cromwell0 7,wodrow's ,anal41 vol4 v4 p4 #ahf1 ,,mss in ,bib4 ,ad474 ,mr4 ,durham sided neither with the ,resolutionists nor ,protestors4 ,for this he was strongly blamed at the time by ,principal ,baillie1 who took a keen part in the controversy1 7,let4 and ,jour41 vol4 ii4 p4 #cgf7 though after his death1 he recorded1 in the following terms1 his opinion of ,mr4 ,durham's character and talents4 8,from the day ,i was employed by the presbytery to preach1 and to pray1 and to impose1 with others1 hands upon him1 for the ministry at ,glasgow1 ,i did live to the very last with him in great and uninterrupted love1 and in high estimation of his egregious endowments1 which made him to me precious among the most excellent divines ,i have been acquainted with in the whole isle4 ,o1 if it were the good pleasure of the ,master of the vineyard to plant many such noble vines in this land60 7,durham's ,commentary upon the book of ,revelation1 ,address to the ,reader1 p4 vi74 ,the work written by ,durham1 entitled1 8,the ,law ,unsealed1 or a ,practical ,exposition of the ,ten ,commandments10 has commendatory prefaces prefixed to it1 by two distinguished ,english puritans1 ,dr4 ,john ,owen1 and ,mr4 ,william ,jenkyn4 ,dr4 ,owen wrote likewise a preface to the ,clavis ,cantici1 or an ,exposition of the ,song of ,solomon1 by ,james ,durham1 minister at ,glasgow1 #dto1 #affi4 ,doubts have been expressed1 however1 whether ,wood1 in his ,athen ,oxomenses1 7vol4 ii1 p4 #gdg1 ,lond4 #agba7 was warranted to attribute this preface to ,owen1 8as the preface is anonymous0 7,orme's ,life of ,owen1 ,append41 p4 #eje74 ,but the only copy of the work1 which is in my possession1 7,glas4 #agbc7 has attached to it the name of 8,john ,owen1 ,may #bj1 #affi40 ,the widow of ,mr4 ,durham1 who was the daughter of ,mr4 ,william ,muir of ,glanderston1 a branch of the family of the ,muirs of ,caldwell1 was1 in #afgi1 twice committed to prison1 for having in her house religious meetings1 or conventicles1 as they were called in those days of relentless tyranny and oppression4 ,on one of the occasions1 she was taken to ,edinburgh1 and imprisoned there1 along with her sister1 the mother of ,principal ,carstairs4 ,wodrow's ,hist4 of the ,suff4 of the ,church of ,scot41 vol4 iii1 pp4 #aj1 #ed4--;,ed4 #aaa ,see page #cfh4--;,ed4 #aab ,see page #djf4--;,ed4 #aac ,the following account of the origin of the differences between the ,resolutioners and ,protesters1 is that given by ,kirkton4 8,after the defeat of ,dumbar1 the king required a new army to be levyed1 wishing earnestly it might be of another mettale than that which hade been lossed4 ,so he desired that sort of people who were called ,malignants1 his darlings1 might be brought into places of trust1 both in council and army1 though they hade been secluded from both by their own consent4 ,and this request was granted both by committee of estates and commission of the church sitting at ,perth4 ,but there was a party in both these councils which alledged confidently1 that though the malignants were content to profess repentance for their former practices1 yet they should be found to be men neither sincere in their profusions1 nor successful in their undertakings4 ,this was the beginning of the fatal schism in the ,scottish church4 ,for though the king1 to secure ,scotland1 was content once more to take the covenant at his coronation in ,scoon 7which instrument he caused burn at ,london7 yet the dissatisfied party continued still in their jealousies1 and even of the king himself whom they doubted most of all4 ,this party was called ,protesters and ,remonstrators as the other was called ,resolutioners1 which names occasioned lamentable distraction0 7,history of the ,church of ,scotland p4 #ec74 ,a more particular account of this unhappy controversy1 so fatal in its results to both parties1 may be seen in the introduction to ,wodrow's history4 ,though ,baillie was a ,resolutioner1 he seems to have had some misgivings as to the course he adopted4 8,we carried unanimously at last10 says he in a letter to ,mr4 ,spang1 dated ,perth1 ,january #b1 #afea1 8the answer herewith sent to you4 ,my joy for this was soon tempered when ,i saw the consequence1 the loathing of sundry good people to see numbers of grievous bloodshedders ready to come in1 and so many malignant noblemen as were not like to lay down arms till they were put into some places of trust1 and restored to their vote in parliament40 7,letters and ,journals1 vol4 ii1 p4 #cff74 ,in the ,life of ,professor ,wodrow written by his son1 7pp4 #bi1 #cj1 ,edin4 #ahbh7 it is said1 8,there were great endeavours used in the year #afei1 and #affj1 entirely to remove that unhappy rent 'twixt the public ,resolutioners and ,protesters in this church1 and had not ,mr4 ,sharp struck in by his letters from ,london in order to serve his own designs1 and ruin both1 and made ,mr4 ,douglas and other ministers at ,edinburgh cold in this matter of the union1 it had no doubt succeeded4 ,these put ,mr4 ,wodrow upon an inquiry into that debate1 and when leaving the lessons during the vacation in the summer he desired ,mr4 ,baillie's directions what to read for understanding that subject4 ,the professor said to him1 #8,jacobe1 ,i am too much engaged personally in that debate to give you either my judgement on the whole1 or to direct you to particular authors on the one side and the other1' but taking him into his closet he gave him the whole pamphlets that had passed on both sides in print and manuscript1 laid ranked in their proper order1 and said1 there is the whole that ,i know in that affair2 take them home to the country with you1 and read them carefully and look to the ,lord for his guiding you to determine yourself aright upon the whole40--,ed4 #aad ,this treatise was afterwards printed and is included in the present edition of the works of the author4--,ed4 #aae ,see page #bbf4--;,ed4 #aaf ,mr4 ,patrick ,gillespie1 who was brother to ,george ,gillespie one of the ministers of ,edinburgh1 was for some time minister of ,kirkcaldy4 ,on the #dth ,december1 #afda1 8,mr4 ,pa4 ,gillespie produceit10 to the magistrates and council of ,glasgow1 8a presentation grantit to him1 be his ,majestie1 of the place of the ,highe ,kirke1 instead of the bischope0 7,glasgow ,burgh ,records74 ,he was one of the three ministers who1 in #afea1 were summarily deposed by the ,assembly1 for their opposition to the ,public ,resolutions1 and protesting against the lawfulness of that ,assembly 7,lamont's ,diary1 p4 #cc74 ,his sentence was reversed by the ,synod of ,glasgow 7,baillie's ,letters1 vol4 ii41 pp4 #dad1 #dae74 ,gillespie was evidently desirous to effect a reconciliation between the ,resolutioners and ,protesters1 by means of mutual concessions 7,id4 pp4 #chh1 #dja1 #daa74 ,in the year #aeec1 he was elected principal of the ,university of ,glasgow1 by the ,english sequestrators 7,id4 p4 #cga1 ,lamont's ,diary1 p4 #ec74 ,no one in ,scotland had more influence with ,cromwell than ,principal ,gillespie1 who is said to have been the first minister in the ,church of ,scotland1 who prayed publicly for him 7,nicol's ,diary1 p4 #afb74 ,in ,april #afed1 the ,protector called him up to ,london1 along with ,mr4 ,john ,livingston of ,ancrum1 and ,mr4 ,john ,menzies of ,aberdeen1 to consult with them on ,scottish affairs 7,life of ,livingston1 p4 #ee74 ,he preached before the ,protector in his chapel1 and obtained from him1 for the ,university of ,glasgow1 the confirmation of 8all former foundations1 mortifications1 and donations made in its favour1 particularly that of the bishopric of ,galloway1 to which he added the vacant stipends of the parishes1 which had been in the patronage of the bishop of ,galloway1 for seven years to come2 and also in perpetuity the revenues of the deanery and sub-deanery of ,glasgow0 7,old ,stat4 ,acc4 of ,scot41 vol4 xxi41 ,append4 pp4 #be1 #bf74 ,through his influence with the ,protector1 he likewise procured a grant to the town of ,glasgow1 8for the use of the poor who had been injured by the fire in #afec10 #afeb 7,brown's ,hist4 of ,glasg41 p4 #abj7 and 8assisted and pleasured sundry in the matter of their fines0 7,baillie's ,letters1 vol4 ii4 p4 #cij74 ,as to what is said by the editor of ,kirkton's ,history1 that after the ,restoration1 8,gillespie had made great efforts for a pardon1 and offered to promote episcopacy in ,scotland0 7p4 #aaa71 the reader is referred to a ,review of that work1 in the ,christian ,instructor 7,vol4 xvii4 pp4 #cci1 #cdj74 ,he died not long after this at ,leith 7,law's ,memorials1 p4 #aa74 ,gillespie's work1 entitled 8,the ,ark of the ,covenant ,opened10 7,london1 printed for ,tho4 ,parkhurst1 #afgg7 has a preface from the pen of ,dr4 ,john ,owen1 who was with ,cromwell in ,scotland1 as one of his chaplains1 and in this way1 no doubt1 became acquainted with ,gillespie 7,wood's ,athen ,oxomensis1 vol4 ii41 p4 #gch1 ,london1 #agba74 ,in his preface1 ,dr4 ,owen says1 8,my long ,christian acquaintance with the author made me not unwilling to testify my respects unto him and his labours in the church of ,god1 now he is at rest1 for whom ,i had so great an esteem while he was alive40 ,wodrow expresses his regret1 that 8the other three parts0 of ,gillespie's work have not been printed1 which1 he informs us1 the author 8wrote and finished for the press0 7,hist4 of the ,suff4 of ,ch4 of ,scot41 vol4 i41 p4 #bjd1 ,glasg4 #ahbi74 ,the ,synod of ,glasgow were informed1 on the #hth of ,oct41 #agja1 that 8,mr4 ,parkhurst1 at ,london10 possessed two unpublished parts of ,gillespie's ,ark of the ,covenant4 ,they1 therefore1 appointed a committee to communicate with him on the subject1 through some of the booksellers of ,glasgow1 8conceiving that the publishing of these pieces may be of use to the ,church1 from the experience they have had of the works of that worthy author already come to light1 upon the same subject0 7,records of ,synod74 ,on the #eth ,april1 #agji1 8,mr4 ,robert ,wodrow reports1 that ,mr4 ,parkhurst continues still indisposed1 so that nothing can be done with respect to the printing of ,mr ,gillespie's book formerly mentioned4 ,wherefore1 the ,synod lets the matter fall out of their minutes40 ,id4 ,chalmers 7,caledonia1 vol4 iii41 p4 #eia7 seems to have imagined that ,patrick ,gillespie was the 8,galasp0 ridiculed by ,milton1 in one of his sonnets4 ,warton says1 this was 8,george ,gillespie1 one of the ,scotch ministers of the ,assembly of ,divines0 7,warton's ,milton1 p4 #cci1 ,lond4 #agia74 ,but ,milton referred neither to the one nor the other1 but to ,allaster ,macdonald ,macgillespie1 7son of ,archibald7 otherwise known by the name of ,colkittoch1 or ,colkitto1 who commanded the ,irish auxiliaries in ,montrose's army4 ,see the new edition of ,baillie's ,letters1 now in course of publication1 formerly quoted1 vol4 ii4 p4 #dii4--;,ed4 #aag ,this is a simple marble tablet surmounted with a heart1 and the emblems of mortality4 ,it was placed in a niche in the front wall of the old parish church2 but1 in #ahbf1 when the present church was erected1 which is a ,gothic structure1 it was removed to the vestibule4 ,it is seen in the vignette of the title page4 ,the inscription may be turned into ,english1 thus 8,mr4 ,hugh ,binning is buried here1 a man distinguished for his piety1 eloquence1 and learning1 an eminent philologist1 philosopher1 and theologian2 in fine1 a faithful and acceptable preacher of the gospel1 who was removed from this world in the #bfth year of his age1 and in the year of our ,lord #afec4 ,he changed his country1 not his company1 because when on earth he walked with ,god4 ,if thou wish to know any thing beyond this1 ,i am silent as to any thing further1 since neither thou nor this marble can receive it40--,ed4 #aah ,john ,binning of ,dalvennan was served heir to his grandfather on the #aith of ,march1 #afgb 7,inq4 ,ret4 ,ab4 ,ayr1 #ehj74 ,and the ,retour of his heritable property1 at the date of his forfeiture1 specifies1 as having belonged to him1 the ten mark land of the ten pound land of ,keires1 comprehending the lands of ,dalvennan1 ,yondertoun and ,burntoun1 ,daluy1 ,milntown1 ,the ,fence1 ,drumore1 ,hillhead1 ,rashiefauld1 ,chappel1 the mill of ,keires1 c41 in the parish of ,straiton2 the lands of ,over ,priest-,craig and ,nether ,priest-,craig in the parish of ,colmonell2 and a house1 garden1 and land in the parish of ,maybole1 in the county of ,ayr--,inq4 ,de ,possess ,quinquen 7#ah74--;,ed4 #aai ,the name of 8,binning of ,dalvennan0 appears in the ,act of the ,scottish parliament1 8,rescinding the ,forefaultures and ,fynes since the year #affe0 7,acts of the ,parl4 of ,scot4 vol4 ix4 p4 #afe7 ,previous to the passing of that ,act1 however1 a petition was presented to the parliament by ,mr4 ,roderick ,mc,kenzie1 who had been a ,depute ,advocate in the former reign1 in which he stated1 8,that ,john ,binning of ,dalvennan having been forefault for being in armes at ,bothwell bridge1 anno #afgi1 and the deceased ,matthew ,colvill1 writer in ,edinburgh1 ,john ,binning's greatest enemy1 being very active to obtain the gift of his forefaulture1 with a designe of his ruine1 and the prejudice of his numerous and just creditors1 the deceased ,mr4 ,james ,gordon1 minister at ,cumber in ,ireland1 ,john ,binning's father in law and former ,curator1 to whom he was oweing a considerable soume of money1 came over to ,scotland1 at ,john ,binning's desire1 who was then in ,ireland1 to obtaine the said gift1 to disappoint ,matthew ,colvill thereof1 who prevailed with the petitioner to lend the money to pay the compositione and expenses of the gift40 ,mr4 ,mc,kenzie also affirmed1 that he had 8no other security for the money soe lent1 but a right to the said gift10 and that the money he had advanced 8to the said ,mr4 ,james ,gordon for the compositione and expenses of the gift1 with what he has payed of ,john ,binning's reall and confirmed debts1 far exceeds the value of his land40 ,in consequence of these representations1 8,their ,majesties ,high commissioner and said ,estates of ,parliament remitt the case of ,mr4 ,roderick ,mc,kenzie1 petitioner1 anent the forfaulture of ,dalvennan1 to the consideratione of the commission nominate in the ,general ,act recissory of ffynes and forefaulters1 with power to them to hear the parties concerned thereanent1 and to report to the next session of this1 or any other ensuing parliament40--,id4 pp4 #afb1 #afc4 ,john ,binning was declared at this period to be 8altogether insolvent40 ,this is the reason probably1 if he was not in the mean time satisfied that his claim was untenable1 that his case does not appear to have been brought under the notice of parliament again1 and that he did not persist in his attempts to regain possession of ,dalvennan 7,id4 ,appendix1 p4 #cb74 ,to confirm his title to a property1 which considering the office he held1 seems to have been acquired under very suspicious circumstances1 ,mc,kenzie had contrived to get an act of parliament passed in his favour1 in the year #afhe4 ,in this ,act1 he is lauded for 8suppressing the rebellious fanatical partie in the western and other shires of the realme1 and putting lawes to vigorous execution against them1 as ,his ,majesties ,advocate ,deput10 and the lands of ,dalvennan are said to have been transferred to him by 8,jean ,gordon1 as donatrix10 who was the uterine sister of ,john ,binning1 and who is described as 8relect of the deceist ,daniel ,mc,kenzie sometime ensign to the ,earle of ,dalhousie1 in the ,earle of ,marr's ,regiment0 7,id4 vol4 viii4 pp4 #efe-efg74 ,john ,binning taught a school for some time 7,faithful ,contendings p4 #ff74 ,the ,general ,assembly showed kindness to him1 on different occasions1 for his father's sake4 ,in #agjb1 the ,commission of the ,assembly being informed by a petition from himself of his 8sad circumstances10 recommended him to the provincial ,synods of ,lothian and ,tweedale1 and of ,glasgow and ,ayr 8for some charitable supply0 7,rec4 of ,commission1 ,sess4 #ci74 ,in #agjd1 he applied for relief to the ,general ,assembly1 and stated that he had obtained from the ,privy ,council a patent to print his father's works1 of which twelve years were then unexpired1 and that it was his intention to publish them in one volume4 ,the ,assembly recommended 8every minister within the kingdom to take a double of the same book1 or to subscribe for the same40 ,they likewise called upon the different presbyteries in the church to collect among themselves something for the petitioner 7,unprinted ,acts1 ,sess4 #aa74 ,the last application he made to the ,assembly for pecuniary aid was in #agag1 when he must have been far advanced in life--,idem1 #acth ,may4--,ed4 #abj ,mr4 ,james ,gordon was minister of ,comber1 in the county of ,down4 ,he was ordained about the year #afdf4 ,we find his name in ,wodrow's list of the non-conforming ministers in the synod of ,ballimenoch in ,ireland 7,hist4 of ,suff4 of ,ch4 of ,scot4 vol4 i4 p4 #cbd74 ,according to ,dr ,reid1 8,mr4 ,gordon1 after having been deposed with the rest of his brethren in #affa1 continued to officiate privately at ,comber for many years1 but about the year #afhc1 in his old age1 he appears to have deserted his principles1 and conformed to prelacy40 ,hist4 of the ,presb4 ,ch4 in ,ireland1 vol4 ii4 pp4 #abi1 #acj4--;,ed4 #aba ,may #ad1 #afed--8,sederunt ,mr ,john ,carstaires and the ,elders4 8,the qlk day the session being conveened for election and calling of a minr to the kirk of ,govan1 and having now this forenoon heard ,mr4 ,david ,veetch1 with whom most are satisfied1 but for the satisfaction of all persons interested1 who heard him never but once1 both of heritors and elders1 the session have delayed their election till they hear him again in the afternoon1 and the session then were to meet again for that effect4 8,sederunt ,mr ,john ,carstaires and the ,elders4 8,the heritors and elders having now heard the said ,mr4 ,david ,veetch twise1 and both being well satisfied1 and clear1 and unanimous1 the satisfaction of the session being first enquired1 and next of the heritors1 which1 being both of one mynd1 cordially for the thing1 a call was presently drawn up1 and subt by moderator and clerk1 also by session and heritors1 according to order4 ,after the forsd draught1 at appointment of the presbytery and session1 ,mr4 ,john preached in the sd church1 and1 after sermon1 did intimat to the people their nomination of ,mr4 ,david to take charge in the ministrie of that congregation1 and ordained1 that if any person had any thing to object agt the said ,mr4 ,david being minr at the sd church1 they would come and signifie it to the session1 now presently to meet at the sd church for that effect1 according to the practice in such cases4 ,the session having met1 and none compearand to signifie their dissent1 or assent1 they take their non compearance for their signification of satisfaction1 so1 after three severall byesses at the most patent door of the sd church1 by the officer intimating the forsd words1 none at all appeared4 ,so the sd ,mr4 ,david being desired to come in to session1 they presented to him their unanimous and cordiall call of election to the ministrie of the kirk of ,govan1 which he accepted40 ,records of ,kirk-,session of ,govan--,ed4 #abb #abmo41 ,glasgow1 #afji4--;,ed4 #abc ,macward's words are1 a prima manu4 ,het ,leven en ,sterven van ,mr4 ,hugo ,binning4--,ed4 #abd ,a copy of 8,the ,common ,principles of ,christian ,religion0 is now before me which was ,printed by ,r4 ,s4 ,printer to the ,town of ,glasgow1 #afff1 and which bears to be 8,the #e ,impression04--,ed4 #abe ,all the works of ,binning1 which were published in the lifetime of ,koelman1 were translated by him into the ,dutch language4 ,no fewer than four editions of these have been printed at ,amsterdam4--,ed4 #abf ,see page #deg4--;,ed4 #abg ,see page #dfe4--;,ed4 #abh ,a contemporary of ,binning1 ,mr4 ,p4 ,simson1 minister of ,renfrew1 informed ,wodrow1 8,that ,dr4 ,strang was in hazard to have been staged for his ,dictates qch wer smoothed in his printed book1 ,de ,voluntate ,dei1 and would have been removed from his place if he had not demitted40 7,life of ,dr4 ,strang1 ,wodrow ,,mss4 vol4 xiii4 p4 #i1 in ,bib4 ,coll4 ,glas47 ,complaints regarding ,dr4 ,strang having been presented to the ,general ,assembly1 a committee was appointed1 on the #ahth of ,june1 #afdf1 to examine his written dictates1 a copy of which was produced by ,dr4 ,strang1 and to find out whether the doctrines which he taught were in accordance with the doctrines of their own and other reformed churches1 and whether there were any expressions used by him which gave countenance to the views of the enemies of the truth4 ,this committee was composed of some of the most able men in the church1 including several professors from the four universities ,the list contains1 along with others1 the names of ,alexander ,henderson1 ,john ,sharpe1 the author of ,cursus ,theologicus1 ,robert ,douglas1 ,george ,gillespie1 ,robert ,blair1 ,samuel ,rutherford1 ,james ,wood1 ,william ,strahan1 ,david ,dickson1 ,robert ,baillie1 ,john ,neave1 ,edward ,calderwood and ,robert ,leighton1 afterwards ,archbishop of ,glasgow4 ,on the #bgth of ,august1 #afdg1 the committee gave in a ,report to the ,general ,assembly1 to the effect that ,dr4 ,strang had employed some expressions in his dictates which were calculated to give offence1 but that on conferring with him1 they were satisfied in regard to his orthodoxy1 and that to put an end to all doubts as to his meaning1 the ,doctor had gratified them by proposing of his own accord the addition of certain words to what was previously somewhat ambiguous 7,vita ,autoris1 ,strangu ,de ,interpret4 ,script474 ,so far as can be collected from the imperfect account we have of the circumstances of the case1 ,dr4 ,strang discovered1 it was imagined1 a bias to ,arminianism1 whereas he seems to have been merely more of a sublapsarian than a supralapsarian4 ,the 8peculiar notions0 he entertained were vented1 we have been told1 upon that profound subject ,de concursi et influxu deimo cum actionibus creaturarum or the concurrence and influence of ,god in the actions of his creatures4 ,in the two chapters of his published work which treat expressly upon this point1 we can perceive nothing that is at variance with our own ,confession4 ,but this does not warrant us to infer that the dictates1 as originally delivered and before they were amended and enlarged by the author himself1 may not have contained some very objectionable language at least1 especially when we look to the ,report of the committee of the ,assembly regarding them4 ,indeed1 all that ,baillie himself says1 who was one of that committee1 is1 that ,dr4 ,strang was pursued 8without any ground at all considerable10 and that 8he got him reasonably fair off40 ,letters and ,journals1 vol4 ii41 p4 #cch4 ,the publication of ,dr4 ,strang's work1 8,de ,voluntate et ,actionibus ,dei circa ,peccatum0 7,amstelodami ,apud ,ludovicum et ,danielson ,elzeurios1 #afeg4 #dto4 pp4 #hhf71 was intrusted to ,mr4 ,william ,spang1 minister of the ,english church at ,middleburgh in ,zealand4 ,the manuscripts were sent to him by his cousin1 ,mr4 ,robert ,baillie1 at that time ,professor of ,theology in the ,university of ,glasgow1 who1 after the death of his first wife1 had married a daughter of ,dr4 ,strang4 8,dr4 ,strang1 your good friend10 says ,baillie1 in a letter to ,mr4 ,spang1 dated ,july #bj1 #afed1 8having to do in ,edinburgh with the lawyers1 concerning the unjust trouble he was put to for his stipends1 did die1 so sweetly and graciously1 as was satisfactory to all1 and much applauded over all the city1 his very persecutors giving him an ample testimony4 ,his treatise1 ,dei circa peccatum1 he has enlarged1 and made ready for the press4 ,be careful to get it well printed1 according to the constant friendship that was always betwixt you and him40 7,letters1 vol4 ii4 pp4 #chb1 #chc7 ,at the request of ,mr4 ,spang1 ,alexander ,morus furnished a preface1 and ,ad ,lectorem ,commomito1 for ,dr4 ,strang's work4--,ed4 #abi 8,this is somewhat strange1 observes ,howie of ,lochgoin1 8that a nameless author should quarrel that book because the publisher hath omitted to tell his name1 and hath only inserted the author's name4 ,he might have known that it was not long a secret that ,mr4 ,james ,kid 7who was afterwards settled minister in ,queensferry7 was the publisher1 and upon that account suffered both long imprisonment at ,utrecht1 and the seizure of all that they could get of the books4 ,and as for vouchers1 ,mrs4 ,binning the relict of the worthy author1 being then alive1 had connexion and much correspondence with ,mr4 ,hamilton1 ,mr4 ,renwick1 and many of the persecuted ,society people1 and was of the same sentiments with them1 as appears by several letters yet extant in their own hand-writ--and ,mr4 ,renwick speaks of her in some of his letters1 as in the #di and #ajd pages of the printed volume of his letters but especially it appears1 by a paragraph which is omitted in the printed copy1 page #eh1 7which shall be here transcribed from the original1 written with his own hand17 wherein he says1 #8,likewise1 according to your direction1 ,i challenged ,mrs4 ,binning upon the commendation she gave to ,john ,wilson in her letter to you4 ,but she says that she had not then seen his testimony1 and was sorry when she saw it that it was so contrary both to her thoughts and commendation of him4' ,and likewise a postscript to the #bjth ,letter1 relative to the same matter is also omitted4 ,and about the same time that ,mr4 ,binning's book was printed1 while ,sir ,robert ,hamilton was prisoner1 upon account of the declaration ,sanquhar ,declaration in #afib1 he wrote a letter to ,mrs4 ,binning1 wherein he complains of her unwonted silence1 in his honourable bonds for such a noble ,master4 ,yet trusting her sympathy is not diminished1 he adds1 #8,o1 my worthy friend1 ,i cannot express ,christ's love and kindness since the time of my bonds4 ,he hath broke up new treasures of felt love and sweetness1 and hath been pleased to give me visitations of love and access to himself1 to comfort and confirm poor feckless me many ways1 that this is his way that is now persecuted1 and that it is his precious truths1 interests1 and concerns1 that ,i am now suffering for1 whatever enemies with their associated ministers and professors may allege1 c4' 0 8,by which it is evident that they had much correspondence with ,mrs4 ,binning4 ,and there is yet a fair and correct manuscript copy of the foresaid book extant1 which was in ,sir ,robert's custody1 and it is more than probable that it was procured from ,mrs4 ,binning1 especially as she survived its publication without quarrelling it4 8,it is unnecessary to notice what further is thrown out by the foresaid anonymous writer1 against the book and the publisher1 as ,mr4 ,wodrow1 in the preface to ,mr4 ,binning's octavo volume of sermons1 printed #agfj1 hath modestly animadverted thereupon1 and says there is no reason to doubt if it was ,mr4 ,binning's4 ,he also ingenuously confesseth1 that there is in it the best collection of scriptures he knows1 concerning the sin and danger of joining with wicked and ungodly men1 c41 and that it was wrote in a smooth good style1 agreeable enough to ,mr4 ,binning's sentiments in some of his sermons40 ,faithful ,contendings ,displayed1 pp4 #dhf1 #dhg1 note4 ,see likewise ,faithful ,witness-bearing ,exemplified1 preface1 p4 iv4--,ed4 #acj ,see page #ebg4--;,ed4 #aca ,see page #ebg4--;,ed4 #acb ,see page #ebh4--;,ed4 #acc ,ibid4--,ed4 #acd ,the word reduce is here used in its literal etymological sense1 as signifying to bring back or to restore4--,ed4 #ace ,the allusion here appears to be to the doctrines of the ,quakers who1 in ,binning's time1 were increasing in the west of ,scotland1 and accustomed to rail1 with impunity1 at ministers in the face of their congregations4 ,see ,baillie's ,letters1 vol4 ii41 pp4 #cic1 #dac1 #dai4--;,ed4 #acf ,that is felt4--,ed4 #acg ,these terms were made use of as descriptive of themselves by the sect called the ,familists4 ,see ,discovery of ,familism1 p4 #g apud ,baillie's ,anabaptism1 pp4 #ajb-abg1 ,lond4 #afdg4--;,ed4 #ach ,that is1 propound a nice question4--,ed4 #aci ,that is1 careless4--,ed4 #adj ,the heathen poet whose words these are1 78,we move towards what is forbidden071 describes well the perversity and the imbecility of our nature4 ,vid ,ovid ,amor4 lib4 iii4 eleg4 #d ver4 #ag ,met4 lib4 vii4 ver4 #bj4--;,ed4 #ada ,that is1 the most natural4--,ed #adb ,that is1 a twist or undue bend4--,ed4 #adc ,that is1 ,his will stands for reason4 ,juv4 ,sat4 vi4 ver4 #bbb4--;,ed4 #add ,mr4 ,binning was a ,supralapsarian4 ,in this and the two following ,lectures he treats of the 8high mystery of predestination10 the consideration of which1 though it should be handled with special prudence and care1 7,west4 ,conf4 of ,faith1 ch4 #c7 is nevertheless1 full of sweet pleasant and unspeakable comfort to godly persons4 ,art4 of ,ch4 of ,eng4 ,art4 xvii4 ,his views of this mysterious doctrine are stated with singular clearness1 and the objections to it1 which he notices and answers1 are brought forward with the utmost ingenuousness and candour and expressed1 it must be admitted1 as strongly as a caviller could desire4--,ed4 #ade ,the reader will remember that at this time the country was convulsed from one end of it to the other4--,ed4 #adf ,that is1 ,fate leads the willing and drags the unwilling4--,ed4 #adg ,this was the only consolation which one learned ,roman could administer to another on the death of a friend4 8,this is hard10 said he1 8but what cannot be remedied is more easily borne1 with patience40 ,hor4 ,carm4 lib4 ,i4 carm4 xxiv4--,ed4 #adh ,or by the by4--,ed4 #adi ,that is grains or particles4--,ed4 #aej ,what a sublime answer was that which one of the deaf and dumb pupils of ,m4 ,sicard gave to the question1 8,what is eternity80 ,it is 8a day10 said ,massieu1 8without yesterday or to-morrow1--un jour sans hier ni demain40 ,the thoughts of our author on this boundless theme are hardly less sublime4--,ed4 #aea ,that is1 to have the same desires and aversions1 that1 in a word is strong friendship--,sallust in ,catil4 c4 xx4--,ed4 #aeb ,that is1 twist4--,ed4 #aec ,lycurgus1 the ,spartan lawgiver1 made no law against ingratitude1 it is said1 because he conceived that no one could be so irrational as to be unthankful for kindness done to him4--,ed4 #aed ,that is1 quarter4--,ed4 #aee ,the discourse ends so abruptly here1 as plainly to show that it is an unfinished production1 and was not designed by the learned and pious author for publication4--,ed4 #aef ,perhaps the word ought to be museum1 used in the sense of a place for study4--,ed4 #aeg ,that is1 not to speak of4--,ed4 #aeh ,this simple vernacular expression1 which is used by other ,scottish theological writers of the period as employed here1 is particularly expressive4 ,it signifies a place where either foes or friends have agreed to meet4 ,is that place the temple of the ,lord8 ,there surely will peace and harmony prevail4 ,is our ,daysman there8 ,he will make intercession for us and reconcile us to ,god4--,ed4 #aei ,that is1 orders us into his ,son4--,ed4 #afj ,the following baneful and impious doctrines1 which were1 in ,england1 in those days1 openly proclaimed from the pulpit1 and disseminated through the press1 were1 it seems1 not altogether unknown in the northern part of the island3 #a4 ,that the moral law is of no use at all to a believer1 no rule for him to walk or examine his life by1 and that ,christians are free from the mandatory power of it4 #b4 ,that it is as possible for ,christ himself to sin1 as for a child of ,god to sin4 #c4 ,that a child of ,god need not1 nay ought not1 to ask pardon for sin1 and that it is no less than blasphemy for him to do this4 #d4 ,that ,god does not chastise any of his children for sin4 #e4 ,that if a man1 by the ,spirit1 know himself to be in a state of grace1 though he should commit the greatest crimes1 ,god sees no sin in him4 ,three leading ,antinomian teachers were brought before a committee of the ,house of ,commons1 for promulgating1 in different ways1 these and similar opinions1 which were justly regarded as subversive of all morality4--,gataker's 8,god's ,eye on his ,israel01--preface1 ,lond4 #afde4--;,ed4 #afa 8,antinomians1 contending for faith of assurance1 and leading men to be persuaded that ,god loveth every one1 whom he commandeth to believe1 with an everlasting love1 and that #8no man ought to call in question more whether he believe or no1 than he ought to question the gospel and ,christ1' do with ,libertines acknowledge a faith of assurance1 but deny all faith of dependence on ,god through ,christ1 as if we were not justified by such a faith40--8,a ,survey of the spiritual ,antichrist1 opening the secrets of ,familisme and ,antinominianisme40 by ,samuel ,rutherford1 ,professor of ,divinity in the ,university of ,st4 ,andrew's1 part ,,ii4 p4 #bce4 ,london1 #afdh4--;,ed4 #afb ,these observations discover an accurate knowledge of the philosophy of the human mind1 as well as of the doctrines of ,scripture4 ,it is certainly one thing to believe in the ,lord ,jesus ,christ1 and another thing to feel assured of one's salvation1 or to be persuaded that we are possessed of that true faith which is the gift of ,god1 and by which the just shall live4 ,to identify1 as is sometimes done1 faith in ,christ and the assurance of salvation1 is calculated1 on the one hand1 to encourage presumption2 and1 on the other hand1 to give rise to despair1 ,prov4 xxx4 #ab1 ,ezek4 xiii4 #bb1 #bc4 ,what an earlier writer even than ,binning says upon this subject1 is not unworthy of notice4 8,st4 ,paul1 wishing well to the church of ,rome1 prayeth for them after this sort4 #8,the ,god of hope fill you with all joy in believing4' ,hence an error groweth1 when men in heaviness of spirit suppose they lack faith1 because they find not the sugared joy and delight1 which indeed doth accompany faith1 but so as a separable accident1 as a thing that may be removed from it1 viz4 there is a cause why it should be removed4 ,the light would never be so acceptable1 were it not for that usual intercourse of darkness4 ,too much honey doth turn into gall1 and too much joy1 even spiritual1 would make us wantons4 ,happier a great deal is that man's case1 whose soul by inward desolation is humbled1 than he whose heart is1 through abundance of spiritual delight1 lifted up and exalted above measure4 ,better it is sometimes to go down into the pit1 with him1 who1 beholding darkness1 and bewailing the loss of inward joy and consolation1 crieth from the bottom of the lowest hell1 ,my ,god1 my ,god1 why hast thou forsaken me8 than continually to walk arm in arm with angels1 to sit as it were in ,abraham's bosom1 and to have no thought1 no cogitation2 but1 #8,i thank my ,god it is not with me as it is with other men4' ,no2 ,god will have them that shall walk in light to feel now and then what it is to sit in the shadow of death4 ,a grieved spirit1 therefore1 is no argument of a faithless mind40--,hooker's ,works1 vol4 iii4 pp4 #ebg1 #ebh4 ,oxford4 #ahjg4--;,ed4 #afc ,that is1 collect or obtain4--,ed4 #afd ,that is1 between extremes4--,ed4 #afe ,perhaps the word should be plungy1 that is rainy4 ,chauc4--,ed4 #aff ,that is1 cover with mist4--,ed4 #afg ,that is1 deserving of consideration4--,ed4 #afh ,in the year #affa ,winston and some others sent a letter to ,cromwell1 through ,general ,lambert1 in which they charge the ,english army in ,scotland 8with divers errors countenancing of deposed ministers to preach silencing of ministers that preach of state proceedings1 and suffering officers to preach10 c4--,whithel's ,memorials p4 #dig4--;,ed4 #afi ,cromwell1 in his despatches1 after the battle of ,dunbar1 states the number of his prisoners1 exclusive of officers1 to be near #aj1jjj4--;,cromwelliana1 p4 #ij4 8,the same daye the minister declaired yt yr wes a petitioune come from the prisoners at ,tinmouth quho wer taiken at ,dunbar1 and representit to the presbyterie for support1 because they wer in ane sterving conditione1 and all comanders4 ,and yt ye presbyterie hes recomendit the samen to ye several kirks of ye presbyterie1 ,therfoir ordaines that ane collectione be yranent upon ,sondaye come #h deyes1 and intimation to be maid of it the next sabbathe to ye effect ye people may provide some considerable thing yranent40 ,records of the kirk session of ,govan1 #ast ,july1 #afeb4 8,upon the desire of the ,guinea ,merchants 7#bjth ,sept41 #afea17 #a1ejj of the ,scots prisoners were granted to them1 and sent on shipboard to be transported to ,guinea to work in the mines there40--,whitelock's ,mem4 p4 #dhe4 8,letters 7#beth ,october1 #afea17 that many of the ,scots prisoners and others at ,shrewsbury were dead of a contagious fever40--,id4 p4 #dhh4--;,ed4 #agj ,that is1 in this world4--,ed4 #aga ,that is1 he will get1 or meet with1 a fall or fall lower as he1 who aims at being wise above what is written1 is in danger of falling into error4--,ed4 #agb ,that is1 treat with indignity4--,ed4 #agc ,that is1 check 7from compesco1 ,lat474--,ed4 #agd ,or1 hesitation4--,ed4 #age ,that is1 more honoured4--,ed4 #agf ,that is1 than4--,ed4 #agg ,that is1 concourse4--,ed4 #agh ,or pre-eminence above others4--,ed4 #agi ,that is1 directions1 or different points of the compass4--,ed4 #ahj ,that is careless or slight4--,ed4 #aha ,this was long a current tradition4 ,but ,maundrell avers that he saw 8several birds flying about and over the lake of ,sodom10 or ,dead ,sea as it is called 8without any visible harm0--,journey from ,aleppo to ,jerusalem ,a4,d4 #afif p4 #acg4 ,edin4 #ahab4--;,ed4 #ahb ,that is1 destitute of reason4--,ed4 #ahc ,or property4--,ed4 #ahd ,that is not so likely to happen4--,ed4 #ahe ,that is1 the obscurity or mystery of the gospel4--,ed4 #ahf ,coldly or carelessly4--,ed4 #ahg ,that is1 8,if thou lovest the earth1 thou art earth04--,ed4 #ahh ,increase4--,ed4 #ahi ,antiperistasis 7 from and 1 the act of hemming round7 a term employed in ancient times by the ,peripatetics to denote the increase of one quality by the action of another of an opposite nature as when internal heat or inflammation is increased by external cold4 ,it would be 8a holy ,antiperistasis in a ,christian10 it is said 7p4 #baf7 were the surrounding ignorance and wickedness of the world to make the grace of ,god unite itself and work more powerfully as fire out of a cloud and shine more brightly as a torch in the darkness of the night4 ,a learned ,english divine who lived in the same age with ,binning declares that in the case of the faithful themselves sin derives additional power1 by antiperistasis from the law1 to deceive1 captivate1 sell as a slave to make them do that which they hated and allowed not and do not that which they would and loved4--,bishop ,reynold's ,works vol4 ,i4 p4 #adf1 ,lond4 #ahbf4--;,ed4 #aij ,exuberant or abundant4--,ed4 #aia ,that is1 conceived like that4--,ed4 #aib ,that is1 than to look4--,ed4 #aic ,that is1 opposite4--,ed4 #aid ,see ,note1 p4 #bjh4--;,ed4 #aie ,that is disfigure4--,ed4 #aif ,that is1 8,the soul is where it loves1 not where it animates40--,ed4 #aig ,that is1 indictment or accusation4--,ed4 #aih ,that is1 exert4--,ed4 #aii ,these were booths1 or other temporary erections1 put up for the reception of such as were infected with the plague4--,ed4 #bjj ,in some of his epistles to his friends1 ,cicero expresses himself as if he thought death was to be followed by utter annihilation4 ,but he speaks very differently in some of his other writings4 ,the following passage occurs in a work 7,consolatio7 which has been ascribed to him--,gorgias orator1 jam tate confectus ac morti proximus rogatus num libenter moreretur maxime vero inquit nam tamquam ex putri miseraque domo ltus egredior--,mortem igitur in malus nullo modo esse ponendam sed in prcipius bonus numerandam debitaturum puto neminem--,gorgias the orator1 when worn out with age and near death being asked whether he would die willingly said3 ,very willingly indeed for ,i depart as if ,i were gladly leaving a filthy and wretched house4--,i therefore think that no one will hesitate to believe that death is not by any means to be ranked among evils but included among things which we account good in the highest degree4--,cic4 ,oper4 tom4 iv4 pp4 #acdg1 #acdh4 ,basil #afha4--;,ed4 #bja ,animals that have a sting are called aculeata animalis4 ,plin4 ,nat4 ,hist4 lib4 xx4 cap4 #ia4--;,ed4 #bjb ,that is1 not knowing4--,ed4 #bjc ,dr4 ,mead describes the means which were formerly resorted to in this country to check the progress of the plague4 8,the main import of the orders issued out at these times was as soon as it was found that any house was infected1 to keep it shut up1 with a large red cross1 and these words #8,lord1 have mercy upon us1' painted on the door1 watchmen attending day and night to prevent any one's going in or out except such physicians1 surgeons1 apothecaries1 nurses1 searchers1 c41 as were allowed by authority1 and this to continue at least a month after all the family was dead or recovered4 8,it is not easy to conceive a more dismal scene of misery than this1 families locked up from all their acquaintance1 though seized with a distemper which the most of any in the world requires comfort and assistance1 abandoned it may be to the treatment of an inhuman nurse1 7for such are often found at these times about the sick17 and strangers to every thing but the melancholy sight of the progress death makes among themselves1 with small hopes of life left to the survivors and those mixed with anxiety and doubt1 whether it be not better to die1 than to prolong a miserable being1 after the loss of their best friends and nearest relations40--,dr4 ,mead's ,medical ,works p4 #bgc4--;,ed4 #bjd ,that is1 stupified4--,ed4 #bje ,that is obstruction4 8,mr4 ,prin and the ,erastian lawyers are now our remora0--,baillie's ,letters and ,journal1 vol4 ii41 p4 #aeh4--;,ed4 #bjf ,the ancient heathens seem to have looked upon a future state1 says ,leland1 7,advantage and ,necessity of the ,christian ,revelation1 vol4 ii4 p4 #cje1 ,glasgow1 #ahai17 as too uncertain a thing to be relied upon1 and therefore endeavoured to find out motives to virtue independent on the belief of the rewards prepared for good men after this life is at an end4 ,they represented1 in an elegant and beautiful manner1 the present conveniences and advantages of virtue1 and the satisfaction which attends it1 but especially they insisted upon its intrinsic excellency1 its dignity and beauty1 and agreeableness to reason and nature1 and its self sufficiency to happiness1 which many of them1 especially the stoics1--the most rigid moralists among them1--carried to a very high degree4 ,cicero1 in his ,offices1 and those excellent philosophers1 ,epictetus and ,marcus ,antoninus1 in their works1 which seem to be the best moral treatises pagan antiquity has left us1 go upon this scheme4 ,they were sensible1 indeed that1 in order to recommend virtue to the esteem of mankind1 and engage them to pursue it1 it was necessary to show that it would be for their own highest advantage4--,ed4 #bjg ,the ,sun and the ,wind had once a dispute which of them could soonest prevail with a certain traveller to part with his cloak4 ,the ,wind began the attack and assaulted him with much noise and fury2 but the man1 wrapping his cloak still closer about him1 doubled his efforts to keep it1 and went on his way4 ,and now the ,sun silently darted his warm insinuating rays which1 melting our traveller by degrees at length obliged him to lay aside that cloak which all the rage of the ,wind could not compel him to resign4 ,learn hence1 said the ,sun that soft and gentle means will often accomplish what force and fury can never effect4 7,fable of the ,sun and the ,wind4 ,boreas et ,sol47 ,this is one of forty two fables ascribed to sop1 which ,avienus1 a ,latin poet who lived in the age of ,theodosius turned into elegiac verse4 ,the employment of apologues1 which is sanctioned by scripture1 seems to be a natural mode of imparting instruction4 ,these arrest the attention1 disarm prejudice1 give to unwelcome truths a pleasing form and imprint deeply on the memory the lesson that is intended to be conveyed4 ,it is mentioned by ,vincent of ,beauvais1 who wrote in the middle of the thirteenth century1 that the preachers of his age were accustomed to quote the fables of sop in order to rouse the indifference and relieve the languor of their hearers4 ,special ,hist4 lib4 iii4 cap4 viii4 p4 #ca4 ,ven4 #acia1 ap4 ,warton's ,diss4 on ,gesta ,romanorum p4 i4--,ed #bjh ,that is united or interwoven4--,ed4 #bji ,or available4--,ed4 #baj ,mr4 ,binning had the authority of ,jerome for saying this4 ,when speaking of the ,dead sea or as it is styled in ,scripture1 the ,salt sea1 his words are ,demque si ,jordanis auctus imbribus pisces illuc influens rapuerit statim mortuntur1 et pinguibus aquis supernatant4 ,in fine1 if the ,jordan1 which runs into it1 should when swollen with rain1 carry any fish along with it1 they die immediately1 and float upon the surface of the bituminous waters4 7,hieron ,comment in ,ezek4 cap4 xlvii47 ,he also states that no living creature of any description was to be found in the ,dead sea4 7,comment in ,joel cap4 ii47 ,according to ,volney1 clouds of smoke are still observed to issue from this lake1 and he represents the lava and pumice stones which have been thrown upon its banks to be likewise indubitable indicators of the agency of fire4 ,the water however of what ,milton describes as-- 8,that bituminous lake where ,sodom dam'd0 --though excessively bitter1 and so heavy that the most impetuous waves can scarcely ruffle its surface is now perfectly transparent4 ,m4 de ,chateaubriand who mentions this also informs us that he heard a noise upon the lake about midnight1 which the ,bethlehemites who accompanied him told him1 proceeded from legions of small fish1 which come and leap about on the shore4--7,travels1 vol4 #a1 p4 #cig41 ,lond4 #ahab74 ,he adds1 8,m4 ,seetzen1 who is yet travelling in ,arabia1 observed in the ,dead sea neither the helix nor the muscle1 but found a few shell snails40--,ibid4--,ed4 #baa ,that is1 guardians4--,ed4 #bab ,or attempt to walk4--,ed4 #bac ,that is governed4 8,most people in the world are acted by levity and humour40 ,south's ,sermons4--,ed4 #bad ,that is1 spark4--,ed4 #bae ,that is1 set conscience aside4--,ed4 #baf ,that is1 corollary or consequence4--,ed4 #bag ,of good spirit4--,ed4 #bah ,that is1 compared to4--,ed4 #bai ,that is1 disburthen4--,ed4 #bbj ,that is1 respecting4--,ed4 #bba ,oyes1 7from oyez1 the old imperative of the ,french verb ouir1 to hear7 a word used by public criers1 before making their proclamations4--,ed4 #bbb ,that is1 8pious frauds04--,ed4 #bbc ,that is1 sue for you or make their suit to you4--,ed4 #bbd ,that is1 compared to those c4--,ed4 #bbe ,that is1 the quarter4--,ed4 #bbf ,it is unquestionably a remarkable fact that ,pythagoras1 one of the most celebrated philosophers of antiquity1 represented the ,great ,author of all things to be possessed of a threefold form 7,cudworth ,system4 ,intell4 cap4 iv4 p4 #ddf1 ,june #agcc74 ,nor is it less wonderful1 as a learned writer has shown1 that even the ,chinese seem to have received1 from the dispersed ,jews1 long before the birth of ,christ1 some knowledge of the doctrine of the ,trinity4 ,bryant's ,philo ,judaeus1 pp4 #bhc-bij4--;,ed4 #bbg ,that is1 a bottom1 or ball of thread4--,ed4 #bbh ,that is1 to be manifested4--,ed4 #bbi ,the word furniture had formerly a more varied and extensive signification than is now assigned to it4 ,the old divines employed it to denote the union of the divine and human natures in the person of ,christ1 or the peculiar properties or qualifications with which1 as the ,messiah1 he was furnished1 to act in the character of our ,mediator4 8,consider that ,christ's calling to the office of ,mediatorship may import three things his designation1 his furniture1 his investiture in the office40--,gillespie's ,ark of the ,covenant1 p4 #agf4 ,lond4 #afgg4--;,ed4 #bcj ,codrus respecting whom this incident is recorded was the last king of the ,athenians4 ,his subjects from reverence to his memory resolved that with him should terminate their regal form of government4--,val4 ,max4 lib4 v4 cap4 #f4 ,just4 ,hist4 lib4 v4 cap4 #f4--;,ed4 #bca ,that is1 appeal4--,ed4 #bcb 8,what ,mahomet did1 lies within any man's reach4 ,he was authorized by no miracle1 he was countenanced by no prediction4 ,but what was performed by ,jesus ,christ1 is absolutely above the power and the imitation of man4 8,mahomet established himself by slaughter1 ,jesus ,christ by commanding us to lay down our lives4 ,mahomet1 by forbidding his law to be read1 ,jesus ,christ by engaging us to search and read4 ,in a word1 the two designs are in all respects so directly opposite that ,mahomet took the way1 in human probability to succeed1 ,jesus ,christ1 humanly speaking1 to be disappointed4 ,and hence1 instead of so irrational a conclusion1 as that because ,mahomet succeeded1 ,jesus ,christ might1 in like manner have succeeded before1 we ought to infer1 that since ,mahomet has succeeded1 ,christianity must inevitably have perished had it not been founded and supported by a power altogether divine0 7,pascal's ,thoughts p4 #ie4 ,lond4 #ahhf74 ,whoever wishes to see this comparison carried farther1 may consult the masterly sermons of ,professor ,white1 preached before the ,university of ,oxford at the ,bampton ,lecture4 ,these contain a view of ,christianity and ,mahometanism1 in their history1 their evidence and their effects pp4 #bbe-dfc4 ,lond4 #agib4--;,ed4 #bcc ,this was ,cyrus1 the younger son of ,darius ,nothus1 king of ,persia1 and the brother of ,artaxerxes4 ,he was slain in battle1 when fighting against his own brother4 ,plut4 in ,artax4--,ed4 #bcd ,it has been said that the following circumstance led ,alexander to lay claim to a divine origin4 ,as he entered the temple of ,jupiter ,ammon in ,libya1 the high priest approached him1 intending to address him as his son4 ,but not being master of the ,greek language1 instead of saying 1 7paidion7 which signifies son he substituted s for n1 calling him 7pai dios7 which signifies son of ,jupiter4 7,plot4 in ,alex474 ,alexander required his soldiers to address him as the son of ,jupiter4 ,this excited the indignation and contempt of ,hegelochus1 one of his generals4 8,do we acknowledge10 he said1 8him to be our king1 who refuses to own ,philip to be his father8 ,it is all over with us if we can submit to these things4 ,he who demands to be thought a ,god 7qui postulat deus credi7 despises not men only1 but likewise the gods4 ,we have lost ,alexander4 ,we have lost our king4 ,we have encountered pride1 not to be endured by the gods1 to whom he equals himself nor by men from whom he withdraws himself40--,quint4 ,curt4 lib4 vi4 cap4 #aa4 ,see also the speech of ,callisthenes in the presence of ,alexander himself4--,arrian lib4 iv4 cap4 #aj4--;,ed4 #bce ,these are the words of the ,vulgate1 signifying literally1 that 8grief occupies the heights of joy40 ,a humiliating truth1 akin to this1 is contained in one of the maxims of ,hippocrates3 ,ultimus sanitatis gradus est morbo proximus4 8,the highest state of health is as near as possible to disease40--,ed4 #bcf ,the first of ,francis ,quarles1 ,emblems ,divine and ,moral1 is the picture of a heart4 ,a representation of the globe covers the whole of the heart with the exception of the three angles or corners on each of which a syllable of the word ,tri ni tas is imprinted4 ,frances ,quarles was secretary to ,archbishop ,usher4 ,he died in #afdd4--;,ed4 #bcg ,that is1 slight4--,ed4 #bch ,these are two adages4 ,the former is quoted by ,cicero as an ancient proverb in his days 7,de ,senect4 cap4 iii474 ,the meaning of it is1 that1 8equals or persons of the same age and rank1 flock together40 ,the literal meaning of the other is 8like take pleasure in like40 ,it 7 7 is as old as the days of ,aristotle4--,ethic4 ,nicom4 lib4 ix4 cap4 #c4--;,ed4 #bci ,that is1 compound4--,ed4 #bdj ,that is1 8the darkness of too much light04--,ed4 #bda ,that is1 a defect4--,ed4 #bdb ,that is1 genius4--,ed4 #bdc ,that is1 who look upon a part or portion of the gospel1 as if that were the whole of it4--,ed4 #bdd ,a celebrated ,english preacher1 who was cotemporary with ,binning makes a similar remark3 8,no question but those that have been so bold as to deny that there was a ,god have sometimes been much afraid they have been in error1 and have at last suspected there was a ,god1 when some sudden prodigy hath presented itself to them and roused their fears4 ,and whatsoever sentiments they might have in their blinding prosperity1 they have had other kind of notions in them in their stormy afflictions1 and like ,jonah's mariners1 have been ready to cry to him for help1 whom they disdained to own so much as in being1 while they swam in their pleasures4 ,the thoughts of a ,deity cannot be extinguished1 but they will revive and rush upon a man at least under some sharp affliction4 ,amazing judgments will make them question their own apprehensions40 7,charnock's ,works1 vol4 #a1 p4 #db ,lond4 #afhb74 ,an ancient historian relates1 concerning ,caligula the ,emperor of ,rome1 whose licentiousness knew no bounds1 and who professed the utmost contempt for the gods of his country1 that1 when it thundered1 he was accustomed from fear of the gods he derided1 to shut his eyes1 cover his head1 and even conceal himself under a bed4--,suet4 in ,calig4 cap4 #ea ,seneca de ,ira1 lib4 i1 cap4 #af4--;,ed4 #bde ,that is1 place or station4--,ed4 #bdf ,that is1 judge4--,ed4 #bdg ,that is1 to sue for4--,ed4 #bdh ,many of the speeches and actions of ,philip1 who was the father of ,alexander the ,great1 are worthy of being remembered4 ,a collection of his most memorable sayings has been made by ,erasmus1 in his ,apothegmata ,opus 7pp4 #bfh-bgi1 ,luteti #aed74 ,the conduct of ,philip1 in many respects however1 was very unlike that of a wise and virtuous prince4 ,like mankind in general1 though he was reminded daily of this1 he too often forgot that he was mortal4--,ed4 #bdi ,there is no fact1 connected with the history of former times1 which can be more easily proved than this that religious sacrifices were prevalent throughout every part of the ,gentile world4 ,animals1 which were deemed suitable for sacrifice by one nation1 might be considered improper for such a purpose by another4 ,but in the most remote countries victims of one kind or another1 and not unfrequently human victims were seen bleeding on the altars of superstition1 and with the death of these1 the idea of substitution1 or of presenting life for life1 was almost invariably connected4 ,when sacrificing her victim1 ,ovid makes his votaress exclaim--8,i like heart for heart1 ,i beseech thee1 take entrails for entrails4 ,we give to thee this life for a better one0-- ,cor pro corde1 precor1 pro obras sumite fibras4 ,hanc animam vobis pro meliore damus ,fast lib4 vi4 v4 #afa ,but 8as ,kennicot observes from ,delaney1 whatever practice has obtained universally in the world1 must have obtained from some dictate of reason1 or some demand of nature1 or some principle of interest1 or else from some powerful influence or injunction of some ,being of universal authority4 ,now the practice of animal sacrifice did not obtain from reason1 for no reasonable notions of ,god could teach men that he could delight in blood1 or in the fat of slain beasts4 ,nor will any man say1 that we have any natural instinct to gratify1 in spilling the blood of an innocent creature4 ,nor could there be any temptation from appetite to do this in those ages1 when the whole sacrifice was consumed by fire2 or when1 if it was not1 yet men wholly abstained from flesh2 and consequently this practice did not owe its origin to any principle of interest4 ,nay1 so far from any thing of this1 that the destruction of innocent and useful creatures is evidently against nature1 against reason1 and against interest1 and therefore must be founded in an authority1 whose influence was as powerful as the practice was universal and that could be none but the authority of ,god1 the sovereign of the world2 or of ,adam1 the founder of the human race4 ,if it be said of ,adam1 the question still remains1 what motive determined him to the practice8 ,it could not be nature1 reason1 or interest1 as has been already shown1 it must therefore have been the authority of his ,sovereign1 and had ,adam enjoined it to his posterity1 it is not to be imagined that they would have obeyed him in so extraordinary and expensive a rite1 from any other motive than the command of ,god4 ,if it be urged1 that superstitions prevail unaccountably in the world1 it may be answered1 that all superstition has its origin in true religion2 all superstition is an abuse2 and all abuse supposes a right and proper use4 ,and if this be the case in superstitious practices that are of lesser moment and extent1 what shall be said of a practice existing through all ages1 and pervading every nation8--,see ,kennic1 ,two ,diss4 pp4 #baj1 #baa and ,rev4 ,exam4 ,diss4 #h p4 #he-hi40 ,magee on the ,atonement1 vol4 ii4 part i4 pp4 #bg-bi4--;,ed4 #bej ,that is1 restrain4--,ed4 #bea ,see note page #if4 #beb ,lucius ,cinna was the grandson of ,pompey the ,great4 ,it was through the intercession of ,livia1 the wife of ,augustus1 that ,cinna was pardoned4 8,do0 said she to ,augustus1 8what physicians are accustomed to do1 who1 when the remedies they have employed do not succeed1 try others which are entirely different4 ,you have done no good by severity--,try now the effect of clemency4 ,forgive ,lucius ,cinna4 ,now that he has been discovered1 he cannot injure you1 but he can advance your reputation0--,seneca de ,clem4 lib4 i4--,ed4 #bec ,language of this description was in common use with the ,antinomians of the time1 as may be seen in ,edwards' ,gangrna 7,part ,first1 p4 #bb1 ,lond4 #afdf74 ,gataker's ,antinomiania ,discovered and ,confuted1 7pp4 #ah1 #ai1 ,lond4 #afeb7 and other similar works written about this period4--,ed4 #bed ,how inconsistent is this maxim of ,machiavel with the semblance even of ,christian integrity6 ,pascal1 however1 has supplied us with ample proofs not only from the books of the ,jesuits but from their public ,theses1 that they hold it to be perfectly justifiable to calumniate their enemies or to charge them with crimes of which they know them to be innocent4 ,he declares that this doctrine is so generally received by them 7si constante17 that should a man dare to oppose it1 he would be treated by them as a fool1--,les ,provinciales tome troisieme quinzieme lettre4--,ed4 #bee ,the philosophy of ,aristotle was called architectonica 771 pertaining to building1 from a leader1 and an artificer71 as if every kind of knowledge had been rendered subservient to it4--,ed4 #bef ,that is1 arts or sciences4--,ed4 #beg ,the ,records of the ,presbytery of ,glasgow show1 that this ,fast was appointed by the commission of the ,general ,assembly4 8,the commissioun of the ,generall ,assemblie1 upone the #be day of ,june #afej did emit ane seasonable warning concerning the present dangeris and dewties unto all the memberis of the kirk4 ,to draw neir to ,god1 to murne for thair ayin iniquiteis1 and for all the synnes1 prophanitie1 and bakslydinges of the land1 to studie to mak peace with ,god in ,cryst ,jesus1 to searche and try our wayis and to return speedilie to the ,lord1 and to lift up our hartis with our handis to ,god in the heavines1 that he may spair and save his pepill1 that thai be not a prey to the enymie10 c4 7,nicol's ,diary of ,public ,transactions in ,scotland1 p4 #ag4 ,printed by ,bannatyne ,club1 ,edin4 #ahcf74 ,on the #bhth of ,june1 a copy of this warning was presented to the ,scottish parliament1 who thanked the commission of the ,general ,assembly for it1 and requested them to delay the printing of it for a few days1 that it might be accompanied with a ,declaration from them suited to the existing crisis 7,sir ,james ,balfour's ,annals of ,scotland1 vol4 iv4 p4 #fc474 ,when the ,presbytery of ,glasgow met on the #cast of ,july1 #afej1 8the brethrene that wer present declaired that yei had keepit the fast1 that yei had read the warning0 7,presb4 ,rec74 ,see also ,lamont's ,diary1 #gth ,july #afej4 ,the appointment of ,fasts to be observed on the ,lord's day1 was at a subsequent period disapproved of by the ,church of ,scotland4 8,albeit by the treatise of fasting emitted by the ,assembly #be ,december1 #aefe1 the ,sundays were appointed for some fasts as being for the greater ease of the people1 and since by the last act of ,assembly #afdf1 a fast is appointed on the ,sabbath next except one preceding the then following ,general ,assembly1 yet seeing the work to be performed on the first day of the week is1 by divine institution1 already determined1 we ought to set about it exactly1 which we all acknowledge to be a thanksgiving and not a fast4 ,extraordinary duties are not to interfere with the ordinary1 nor is one duty to shuffle out another4 ,if either should be allowed1 it would look somewhat like the reverse of redeeming the time1 for thereby diligence is rather diminished than doubled in the service of ,god40--,overtures of the ,general ,assembly1 #agje4--;,ed4 #beh 8,the abstinence is commanded to be from ,saterday at eight of the clock at night1 till ,sonday eftir the exercise at eftir noone1 that is1 after five of the clock4 ,and then onlie bread and drink to be used1 and that with great sobrietie1 that the bodie craving necessarie food1 the soul may be provoked earnestly to crave of ,god1 that which it most neideth1 that is mercie for our former unthankfulnes1 and the assistance of his holie spirit in tyme to cum40 7,the ,ourdoure and ,doctrine of the ,general ,fast1 set down by ,john ,knox1 and ,john ,craig1 at the ,appoyntment of the ,assemblie in the year #aefe1 ,apud4 ,dunlop's ,confessions1 vol4 ii4 p4 #fhf47 ,this ,order was afterwards observed in all the fasts appointed by the ,general ,assembly4 7,id4 p4 #fii47--;,ed4 #bei ,that is1 8,nor does ,god please all1 when he sends rain40--,ed4 #bfj ,that is1 parts4--,ed4 #bfa ,the army of the ,commonwealth was now on its march towards ,scotland1 under the command of ,cromwell1 who had been appointed by the ,english parliament captain general of their forces4 ,but the hopes of the people of ,scotland had been revived by the arrival of ,charles ,,ii4 from ,breda1 about a fortnight before this1 who1 at the mouth of the river ,spey1 before he landed1 had signed the national covenant1 and also the solemn league and covenant1 though the commission appointed to receive his subscription appear1 on too good grounds1 to have suspected his sincerity 7,sir ,edward ,walker's ,hist4 ,disc41 p4 #aeh4 ,life of ,rev4 ,j4 ,livingston1 written by himself1 p4 #ea4 ,glasg4 #aged47 ,a letter1 addressed by ,charles to the ,committee of ,estates1 immediately after the battle of ,dunbar1 and dated ,perth1 #ab ,september1 #afej1 contains the following passage3 8,wee cannot but acknowledge that the stroke and tryall is very harde to be borne1 and would be impossible for us and you1 in humane strength1 but in the ,lord's wee are bold and confident1 whoe hath always defended this ancient kingdome1 and transmitted the governement of it upon us from so many worthy predecessors1 whoe in the lyke difficulties have not fainted1 and they had only the honor and civill liberties of the land to defend1 but wee have with your religion1 the gospel1 and the covenant1 against which ,hell shall not prevaile1 much lesse a number of sectains stirred up by it4 ,wee acknowledge1 that what hath befallen is just from ,god for our sinns1 and those of our house1 and the whole land1 and all the families in it1 have lykewise helped to pull downe the judgement1 and to kindle this fierce wrath4 ,wee shall strive to be humbled1 that the ,lord may be appeased1 and that he may returne to the thousands of his people1 and comfort us according to the days wee have beene afflicted1 and the yeares that wee have seene4 ,you are going1 you sat1 upon the deuites1 for returne of the afflicted land1 7you do well to do soe17 and to try the instrumentall causes and occasions of the disaster and surpressal4 ,looke not too much upon second causes1 the pryme and originall1 and only cause1 is ,god's just displeasure3 for the causes of defeats in armys1 they are harder to be found out than in any other of the actions of men1 a word1 a sound1 the mooving or remooving of any body or squadron1 may be1 and have beane1 the causes of the losse of battles1 and how often have pannicke feares seazed upon them1 that never any ground or resone could be given for8 ,lay not the fault upon this or that1 coming doune1 or not staing upon a ground of advantage1 or upon this person or the other4 ,that is the worst way of all1 for nothing devided nor discord can stand or prosper1 but leaste of all ane army2 any thing of that kinde is the sodaine ruine of it4 ,upon any other constitution it will not worke so soone4 ,therefore wee intreete and charge you1 as ye feare ,god1 love his cause in your hands1 have affection to your countrie1 or respect to us1 that you will remember1 you are brethren in a covenant1 and that you now stand up and joyne together as one man for religion1 your countrie1 your wives1 children1 liberties1 and us1 as your predecessors have done in their difficulties in their generations4 ,wee shall as willingly as any of them be ready to hazarde our lyfe 7nay to lay it down7 with you for ,god1 the covenant1 and the honor and freedom of this hitherto unconquered kyngdome1 with any handful you have together1 or when it shall be thought convenient40 7,thurloe's ,state ,papers1 vol4 i4 p4 #afc47 ,the gross hypocrisy of ,charles1 in putting his name to a letter containing sentiments like these1 and thus exciting false expectations in the minds of his credulous subjects1 must be apparent to all who are acquainted with his subsequent history4--,ed4 #bfb ,the narrative of ,hume presents an affecting posture of the cruelties perpetrated at the time of the ,irish insurrection and massacre4 7,hist4 of ,eng4 vol4 iv4 pp4 #cfa-cff1 ,lond4 #ahbe74 ,it is said that 8#bjj1jjj ,protestants in two months space1 were murdered1 and many by exquisite torments1 and many more were despoiled of all their worldly fortunes40 7,may's ,brevary1 p4 #cc4 ,first printed in the year #afee4 ,reprinted ,london #ahac74 ,for several years after this period1 ,ireland was laid waste by contending armies and by the wild rage of the native inhabitants4--,ed4 #bfc ,a reference to this passage may be seen in the ,life of the ,author prefixed to the ,work4--,ed4 #bfd ,that is1 compensated4--,ed4 #bfe ,when the national covenant was first subscribed by ,king ,james and his household1 and by persons of all ranks1 in the year #aeha1 a number of ,jesuits and popish priests had unexpectedly made their appearance in the country4 ,various dispensations from the ,pope likewise had been intercepted1 whereby the ,catholics were permitted to promise1 swear1 subscribe1 and do what else should be required of them1 so as in mind they continued firm1 and did use their diligence to advance in secret the ,roman faith4 ,these dispensations1 says ,archbishop ,spotswood1 8being showed to the king1 he caused his minister1 ,mr ,john ,craig1 form a short confession of faith1 wherein all the corruptions of ,rome1 as well in doctrine as outward rites1 were particularly abjured and a clause inserted 7because of these dispensations7 by which the subscribers did call ,god to witness that in their minds and hearts they did fully agree to the said confession1 and did not feign or dissemble in any sort4 ,this confession or covenant the king1 for an example to others1 did publicly swear and subscribe2 the like was done by the whole council and court40 7,hist4 of ,ch4 of ,scotland1 pp4 #cjh1 #cji74 ,by an ordinance of council and at the desire of the ,general ,assembly1 the national covenant1 along with a ,bond for the maintenance of the true religion1 and the safety of the king's person and government1 was again subscribed by persons of all ranks in the year #aeij4 ,this ,bond had been previously entered into and signed by his majesty1 and various men of rank and station in the kingdom1 in anticipation of the threatened ,spanish invasion1 and as a counter association to the ,holy ,league1 which had been formed by the most powerful popish princes in ,europe with a view to extirpate the reformed religion4 ,when the national covenant was renewed in #afch1 and once more subscribed by all classes of the community1 the ,bond which accompanied it was altered to suit the circumstances of the times4 ,it expressed a solemn determination on the part of those who subscribed it to aim at 8a personal reformation10 as well as a resolution to withhold their sanction from the late innovations in religion1 8till they be tried and allowed in free ,assemblies1 and in ,parliaments40 ,these are the words--8,and because we cannot look for a blessing from ,god upon our proceedings1 except with our profession and subscription we join such a life and conversation as beseemeth ,christians who have renewed their covenant with ,god4 ,we therefore faithfully promise for ourselves1 our followers1 and all others under us1 both in public1 and in our particular families and personal carriage1 to endeavour to keep ourselves within the bounds of ,christian liberty1 and to be good examples to others of all godliness1 soberness1 and righteousness1 and of every duty we owe to ,god and man0 7,dunlop's ,confessions vol4 ,,ii41 p4 #acf474 ,the following corresponding clause is contained in the ,solemn ,league and ,covenant1 which was ratified by the parliaments both of ,england and ,scotland1 and subscribed generally by the people of both kingdoms in #afdc1 and renewed in ,scotland in #afdh4--8;,and because these kingdoms are guilty of many sins and provocations against ,god1 and his ,son ,jesus ,christ1 as is too manifest by our present distresses and dangers1 the fruits thereof1 we profess and declare before ,god and the world1 our unfeigned desire to be humbled for our own sins1 and for the sins of these kingdoms1 especially that we have not1 as we ought1 valued the inestimable benefit of the gospel2 that we have not laboured for the purity and power thereof1 and that we have not endeavoured to receive ,christ in our hearts1 nor to walk worthy of him in our lives1 which are the causes of other sins and transgressions so much abounding among us1 and our true and unfeigned purpose1 desire1 and endeavour for ourselves1 and all others under our power and charge1 both in public and in private1 in all duties we owe to ,god and to man1 to amend our lives1 and each one to go before another in the example of a real reformation1 that the ,lord may turn away his wrath and heavy indignation1 and establish these churches and kingdoms in truth and peace40--,ed4 #bff ,nemo repente fuit turpissimus--,juv4 ,sat4 ,,ii4 v4 #hc4 #bfg ,num4 xxiii4 #ba4--;,ed4 #bfh ,jer4 l4 #bj4--;,ed4 #bfi 8,about the time of the first renewing of the covenant1 there was a sensible change to the better in men's carriage and conversation1 most of all those who joined in opposing the defection not only reforming themselves from common and gross sins such as drunkenness1 uncleanness1 swearing1 profaning the ,lord's day1 slighting of the ordinances1 self seeking1 covetousness1 oppression1 c41 but giving themselves to the duties of religion and righteousness1 such as sobriety1 edifying discourse1 chaste behaviour1 hallowing of the ,lord's day1 diligent seeking of the ,lord in secret and in their families1 attending on the preaching of the word as often as opportunity is offered1 liberality1 love1 charity one toward another1 a public spirit and zeal for ,god4 ,but all these things are now decayed in many and they are again grown as ill if not worse than before40 ,causes of the ,lord's ,wrath against ,scotland4 pp4 #dh1 #di4 ,printed in the year #afec4--;,ed4 #bgj ,much less4--,ed4 #bga ,an inference unfavourable to the religious character of the countrymen of ,binning1 has been too hastily drawn from this and some other passages in his works4 7,orme's ,mem4 of ,dr4 ,owen1 p4 #abi74 ,the late ,dr ,m',crie observed1 that this was like 8the attempts of popish writers to prove the ,reformation a ,deformation1 by culling quotations from the sermons of such ,protestant preachers as inveighed most freely against prevailing vices40 7,christ4 ,inst4 vol4 xx4 p4 #fbd74 ,in the 8,representation1 ,propositions1 and ,protestations10 however1 8of divers ,ministers1 ,elders1 and ,professors10 printed in the year #afeb1 and probably about the time this sermon was preached1 it is affirmed1 that the religious aspect of the country had undergone an unhappy change1 in the course of the two preceding years4 8,if we look back10 it is said1 p4 #c 8to that which we have already attained of the work of ,reformation1 7notwithstanding our short-coming in the power and practice of godliness17 what purity was there of worship1 what soundness of doctrine1 unity of faithful pastors1 order and authority of assemblies1 what endeavours for promoting the power of godliness1 for purging of the ministry1 judicatories and armies1 and for employing such in places of power and trust as were of constant integrity and good affection to the cause1 and of blameless conversation8 ,and again1 if we consider how in place of these1 within these two years1 have succeeded1 for unity1 division1 for order1 confusion1 for purity of worship1 outward contempt2 for the power of godliness1 atheism and profaneness2 for purging of the ministry1 judicatories and armies1 sinful mixtures2 for zeal1 lukewarmness and toleration1--it is too palpable that we are far gone on in the way of declining1 having lost much of that which we had attained1 and that which remains being ready to die40--,ed4 #bgb ,the author and the other protesters disapproved not only of the proceedings of the civil and ecclesiastical judicatures1 but of the composition of these courts1 after the act of classes had been rescinded on the #cjth of ,may1 #afea4 ,in consequence of the repeal of this act1 they who1 on account of what was in the language of the times called malignancy1 had formerly been excluded from their places in the ,scottish parliament1 were allowed to take possession of their seats1 by signing a bond1 the terms of which the parliament prescribed4 ,this the protesters considered to be wrong as a matter both of policy and principle4 ,they likewise declared the assembly1 which in ,july1 #afea1 met at ,st4 ,andrews1 and afterwards adjourned to ,dundee1 and also that which was held in ,edinburgh1 in ,july1 #afeb1 to be 8unlawful and corrupt10 adding1 that 8although with the renewing of the national covenant1 and with the casting out of prelates1 and the corruptions introduced by them1 the ,lord was graciously pleased to give repentance to not a few who were involved in that defection2 yet1 since that time1 there hath always remained a corrupt party of insufficient1 scandalous1 and ill-affected ministers in the kirk1 enemies to the power of godliness1 and obstructors to the work of reformation1 444 that party perceiving that they were not able to endure trial in a time of reformation and purging1 began the last year to lift up their heads1 and speak a language of their own10 c4 7,representation1 ut supra1 pp4 #aa1 #ab74 ,the protesters1 moreover1 are found complaining at this period1 8how gracious and well qualified elders are removed and kept out from church judicatories1 and ignorant and profane persons brought in1 and more endeavoured to be brought in in their room1 how gifted and gracious young men are debarred from entering into the ministry1 and a door is opened to others1 whereof some are loose and profane1 and many are ignorant and strangers to the work of the ,lord upon their own hearts40--,letter from ,protesters1 subscribed in the name of many ministers1 c4 met at ,edinburgh1 #agth of ,march #afec1 by ,mr4 ,andrew ,cant1 p4 #f4 ,see what is said in reply to this1 in 8,the ,assertor's ,answer10 printed in the same year1 p4 #ah4--;,ed4 #bgc ,acknowledge4--,ed4 #bgd ,see note1 page #abf4--;,ed4 #bge ,recognise4--,ed4 #bgf ,that is1 genius or ingenuity 7from ingenium1 ,lat47 8,but gif corporall doth be commoun to all4 ,why will ye jeoparde to lois eternall life to eschap that which neither ryche nor pure1 neither wise nor ignorant1 proud of stomoke nor febill of corage1 and finally1 no earthlie creature by no craft or engine of man1 did ever avoid80 ,letter of ,john ,knox from ,dieppe4--,ed4 #bgg ,that is1 8,he who cries up his descent boasts of that which is another's40--,ed4 #bgh ,much less4--,ed4 #bgi ,this is a literal translation of a ,greek proverb which is quoted by ,aulus ,gellius 7,noct4 ,att4 lib4 xiii4 cap4 #ag7 and which has been rendered into ,latin thus3--,multa cadunt inter calicem labrumque supremum4--,ed4 #bhj ,diod4 ,sic4 ,bibl4 lib4 i4 p4 #fh4 ,venit ad occasum1 mun lique extrema ,sesostris1 ,et ,pharios currus regum cervicibus egit4 ,lucan lib4 x4 ver4 #bgf4 ,the farthest west our great ,sesostris saw1 ,whilst captive kings did his proud chariot draw4 ,may's ,translation4 ,sesostris was so much affected and humbled1 by the delicate appeal of the enslaved monarch1 that he immediately commanded him1 and the other unhappy kings who were harnessed to his car1 to be removed from it4--,theophylact ,hist4 ,maurit4 lib4 vi4 chap4 ii4 ,joan ,tzetz4 ,hist4 ,chibad4 iii4 #fi4--;,ed4 #bha ,see note page #ih4--;,ed4 #bhb ,hear1 ,o heavens and give ear1 ,o earth4 ver4 #b4--;,ed4 #bhc ,regret1 or accusation4--,ed4 #bhd ,agreeably to the course of discipline in former ages1 7,hooker's ,eccl4 ,pol4 vol4 iii4 p4 #ae17 they who had been convicted of any gross crime were required by the ,first ,book of ,discipline1 7chap4 ix47 and by subsequent enactments of the ,church of ,scotland1 to confess their sin in the hearing of the whole congregation4 ,the same thing was required of delinquents by the canons of the ,church of ,england4 ,dr4 ,grey1 in his ,impartial ,examination of ,neale's ,history of the ,puritans1 7,app4 pp4 #fb-fh17 has1 from original documents which were in his own possession1 furnished us with various forms1 according to which1 towards the end of the sixteenth century1 offenders were appointed to make their confession1 in different parts of ,england1 in their respective parish-churches4 ,the dues which1 in cases of scandal1 were exacted by the ecclesiastical courts of ,scotland1 were imposed and defined by acts of parliament4 ,power to levy these was given to justices of the peace1 who were frequently members of the kirk session1 or parochial consistory of their district4 ,in the year #afdh1 the ,general ,assembly 8recommended to every congregation1 to make use of the #ith act of the parliament #afde1 at ,perth1 for having magistrates and justices in every congregation40 7,rec4 of ,kirk of ,scot4 p4 #eaa1 ,edn4 #ahci47 ,it was in this way1 it would seem1 or from elders acting both in a civil and in an ecclesiastical capacity1 that the practice of exacting fines by kirk sessions arose and was continued4 8,you object that our church sessions did exact fines4 ,but if you consider1 that these fines1 which you mention1 are particularly imposed and determined by statute1 and thereby appointed to be applied to pious uses1 and therefore the demanding and uplifting thereof only1 as well for the more summary and effectual restraint of sin1 as for the end whereto they are destined1 is in use to be exercised by kirk sessions1 or rather by their officers and beadles in deficiency of the magistrate1 this your scruple must quickly cease40 8,the ,true ,non-,conformist10 p4 #ee1 printed abroad in the year #afga4--;,ed4 #bhe ,see ,note1 page #cge4--;,ed4 #bhf ,this passage is quoted in the ,life of the ,author4--,ed4 #bhg ,that is1 the persons who prescribe or appoint it4--,ed4 #bhh 8,the longer ,i live in the world the less fond am ,i of that divinity that stand upon quirks and subtilties4 ,what should drive us upon determining whether faith or repentance goes first8 ,what valuable ends or purposes in religion can it serve to promote8 ,what edification can it give to an audience to dispute learnedly about a point of this nature8444 ,i cannot but heartily approve what ,mr ,robert ,blair1 an eminent light of this church now in glory1 said upon the question in hand4 ,he told his people from the pulpit1 that it was a very needless one4 ',tis just 7said he17 as if you should ask me1 when we are to walk1 which foot should we lift first4 ,if we should walk to purpose we must make use of both limbs2 and so despatched the thorny question4 ,i wish we may all imitate the wisdom of that great and good man4 ,is it not sufficient for us to declare that both are necessary1 without determining the nice point of priority and posterority80 7,essay on ,gospel and ,legal ,preaching1 by a ,minister of the ,church of ,scotland1 pp4 #bb1 #bc4 ,edin4 #agbc47 8,mr4 ,robert ,blair1 born in ,irvine1 was first a ,regent in the ,college of ,glasgow1 at which time he was licensed to preach the gospel1 and was from the beginning zealous for truth and piety40 7,livingston's ,memorable ,characteristics1 p4 #gc7 ,mr4 ,blair died in #afff in the #gc;d year of his age4 7,see ,memoirs of the ,life of ,mr4 ,robert ,blair1 the first part written by himself1 p4 #abh1 ,edin4 #aged47 ,mr4 ,james ,durham1 ,minister of the ,high ,church of ,glasgow1 a short time before his death1 intrusted to him the publication of his 8,dying ,man's ,testament to the ,church of ,scotland1 or a ,treatise concerning ,scandal10 to which ,mr4 ,blair wrote a preface4 ,principal ,baillie gives this account of ,blair1 8,truly1 ,i bear that man record that in all his ,english voyages1 in many passages of the ,assembly1 private and public1 he contributed as much to the pacifying of our differences as any1 and much more than many40 ,journals and ,letters1 vol4 i4 p4 #cjf4--;,ed4 #bhi ,or1 sin itself4--,ed4 #bij ,that is1 power of persuasion4--,ed4 #bia ,this is the word in the first ,edition4 ,it would seem to have been substituted for arrive4--,ed4 #bib ,that is1 unless you please4--,ed4 #bic ,a proverb1 which signifies that conscience does not deceive1 and that its testimony is as overwhelming as that of a thousand witnesses--,quintil ,inst ,orator lib4 v4 chap4 xi4--,ed4 #bid ,that is1 not to will4--,ed4 #bie ,see ,note1 page #if4 ,si vis cadem semper vella1 vera oportet velis4--8,if you are desirous to have always similar wishes1 it is necessary that you should wish for things that are proper40 ,senec4 ,epist4 xcv4--,ed4 #bif ,that is1 laid open or explained4--,ed4 #big ,dispone is a ,scots law expression4 ,it signifies to convey a right or property to another4--,ed4 #bih ,see3 ,non bene conveniunt1 nec in una sede morantur1 ,majestus et amor4 ,ovid4 ,met4 lib4 ii4 v4 #hdf4--;,ed4 #bii ,the name ,immanuel signifies1 ,god with us4 ,immelanu signifies1 we with ,god4--,ed4 #cjj ,the ,goel 771 or nearest kinsman1 was1 by the ,mosaic law1 entitled not only to redeem a forfeited inheritance1 but to avenge the blood of any of the family1 by slaying the murderer1 if he found him out of a city of refuge4 ,he was therefore called the redeemer1 or 8avenger of blood10 ,josh4 xx4 #c4--;,ed4 #cja ,the word denotes the price of redemption1 or that which is given to purchase the freedom of those who are in a state of captivity4 8,even as the ,son of man came not to be ministered to but to minister1 and to give his life a ransom 77 for many0 7,matt4 xx4 #bh1 ,mark x4 #de74 is but once used in the ,new ,testament4 ,its gratification is a counter-price1 or the ransom that is paid when the life or person of one is given for that of another4 8,for there is but one ,god and one mediator between ,god and men1 the man ,christ ,jesus1 who gave himself a ransom 77 for all10 #a ,tim4 ii4 #e1 #f4 ,vide ,leigh's ,critica ,sacra4--,ed4 #cjb ,that is1 proposed4--,ed4 #cjc ,that is1 however4--,ed4 #cjd ,verse #f4--;,ed4 #cje ,that is1 place it upon ,god or charge him with it4--,ed4 #cjf ,that is1 adorned itself4--,ed4 #cjg ,scottice for than4--,ed4 #cjh ,there is some obscurity in this sentence4 ,the sentiment that is expressed1 however1 seems to be this3--,much love to a particular object makes the act of seeking or praying for it to be loved more4--,ed4 #cji ,that is1 an earnest 7arrha ,lat474--,ed4 #caj ,yule is a name that is still applied to ,christmas1 in the ,northern parts of ,england as well as in ,scotland4 8,this name was originally given to the great annual feast celebrated among the northern nations1 at the time of the winter solstice in honour of the sun4 ,hence ,odin was denominated ,julvatter1 or the ,father of ,yule40 7,jamieson's ,etymological ,dictionary of the ,scottish language47 8,he praised ,god that he was born in such a time1 as in the time of the light of the gospel--to such a place as to be king of such a kirk1 the sincerest kirk of the world4 ,the kirk of ,geneva keep ,pasch and ,yule2 what have they for them8 ,they have no institution4 ,as for our neighbour kirk in ,england their service is an evil sad mass in ,english1 they want nothing of the mass but the liftings40 7,speech of ,king ,james ,,vi1 to the ,central ,assembly of the ,church of ,scotland1 at ,edinburgh1 ,august #aeij4 ,calderwood's ,hist4 of the ,ch4 of ,scot4 p4 #bjf47 ,what is called the birch or 8birk in ,yule even'0 was probably the ,yule clog4 ,on ,christmas eve at no very remote period1 the ,yule clog1 which was a large shapeless piece of wood1 selected for the purpose1 was dragged by a number of persons bearing in their hand large candles1 and placed by them on the fire where it was to be burned in compliance with an ancient superstitious custom4 ,our author may refer to this practice or perhaps he had simply in view the old proverb1 8,he's as bare as the birk at ,yule40--,henderson's ,scottish ,proverbs1 p4 #dg4 ,edin4 #ahcb4--;,ed4 #caa ,the records of the kirk session of the parish of ,govan1 during the incumbency of the author1 after having been lost for many years1 were fortunately recovered not long ago4 ,these show the great strictness of the ecclesiastical discipline of those days4 ,there were not fewer than twenty-two elders in the kirk session4 ,each of these had a ward or district assigned to him1 of which it was his duty to take a particular superintendence4 ,it was hardly possible1 therefore1 that any irregularity of which a parishioner was guilty could be concealed1 and consequently1 what is recorded in the register is to be regarded1 not as a specimen1 but as the gross amount of the immorality of the parish4 ,some may affect to ridicule the severe notice that was taken of particular instances of misconduct4 ,but the cognizance that was taken of such things is a proof of the high tone of moral and religious feeling that prevailed at that time among the office bearers of the church4 ,individuals1 we find1 were brought before the kirk session1 on account of family and domestic feuds1 for quarrelling with their neighbours1 for solitary instances of drunkenness1 and of the use of profane language1 for carrying water on the ,lord's day1 for sleeping in church1 for resorting to taverns on the ,sabbath1 for calumny1 and for neglecting the education of their children1 c4 ,they who were convicted of such offences1 were sometimes rebuked in private by an elder1 and at other times by the minister in the presence of the eldership4 ,it was only in the case of graver offences1 the number of which was comparatively small1 that a reproof was administered in the presence of the congregation4--,ed4 #cab ,in the 8,causes of the ,lord's ,wrath against ,scotland1 agreed upon by the ,commission of the ,general ,assembly10 #afej1 8,backsliding and defection from the covenants and our solemn vows and engagements10 is specified 7p4 #df7 to be 8one of the greatest and most comprehensive and provoking sins in the land40 ,printed in the year #afec4--;,ed4 #cac ,this is the language of a man who did not use 8at any time flattering words10 or utter to his people 8smooth things40 ,from what he says here1 however1 and in some other sermons1 and from corresponding evidence which might be adduced1 we are forced to conclude that the well-known description which ,kirkton has given of the state of religion in ,scotland in those days1 7,hist4 of ,ch4 of ,scot4 pp4 #dh1 #ed1 #fd7 must be too highly coloured4 ,the presence of a large military force and a state of civil warfare could not but be prejudicial1 in various ways1 to the religion and morality of a country4 ,i am perfectly aware that the authority of ,lord ,clarendon1 ,bishop ,burnet1 ,milton1 and others1 may be brought forward to prove that the parliamentary soldiers were kept under the strictest discipline1 and were remarkable for their grave deportment4 ,but ,i know likewise that the characters of not a few of those soldiers are seriously affected by the offensive details of the ecclesiastical records of the parish with which ,binning was connected4--,ed4 #cad ,see ,note1 p4 #cfh4--;,ed4 #cae ,or together4--,ed4 #caf ,that is1 explain4--,ed4 #cag ,coldly or indifferently4--,ed4 #cah ,languishing4--,ed4 #cai 8,upon ,sunday1 the #bgth of ,february #afdb1 a declaration was read out of the old town pulpit ,aberdeen by our minister1 ,mr ,william ,strahan1 showing the state of the ,protestants in ,ireland1 and how their wives and bairns were miserably banished1 and forced to flee into the west parts of ,scotland for refuge1 and the land not able to sustain them4 ,it was found expedient that ilk parish within the kingdom should receive a collection of ilk man's charity for their help and support1 whereupon was collected of this poor parish fourscore pounds40 7,spalding's 8,history of the ,troubles in ,scotland10 vol4 i4 p4 #cd4 ,aberdeen1 #agib47 8,as a body1 the presbyterians in ,ireland suffered less by the ravages of the rebellion than any other class4 ,the more influential of their ministers1 and the principal part of their gentry1 had previously retired to ,scotland to escape the tyranny of ,strafford and the severities of the bishops and were thus providentially preserved40 7,dr4 ,reid's 8,history of the ,presbyterian ,church in ,ireland10 vol4 i1 p4 #cci47 ,after the execution of ,charles ,i1 an oath called the ,engagement1 was framed by the ,english parliament1 requiring all persons to be 8faithful to the commonwealth of ,england as now established1 without a king or house of lords40 ,the ,irish ministers refused to take this oath4 ,the republicans were irritated by this refusal1 and by the loyalty of the ministers1 who publicly preached against them4 ,they therefore imprisoned some of the ministers1 while others fled to the woods1 and some to ,scotland4 ,at length1 at a council of war held at ,carrickfergus in ,march1 #afea1 a formal act of banishment from the kingdom was passed against them4 8,those that staid in the country1 though they could not exercise their ministry orderly as formerly1 and though their stipends were sequestered1 yet they1 changing their apparel to the habit of countrymen1 travelled in their own parishes frequently1 and sometimes in other places1 taking what opportunities they could to preach in the fields1 or in barns and glens1 and were seldom in their own houses4 ,they persuaded the people to constancy in the received doctrines1 in opposition to the wild heresies which were then spreading1 and reminding them of their duty to their lawful magistrates1 the king and parliament1 in opposition to the usurption of the times1 and in their public prayers always mentioning the lawful magistrate4 ,this continued throughout the summer of #afea1 at which time there was diligent search made anew for them4 ,some were again taken1 others fled1 and those who were taken were imprisoned first1 for a time1 in ,carrickfergus1 in lodgings where they quartered2 and thereafter1 ,colonel ,venables not gaining any ground upon them1 they were sent to ,scotland40 ,adair's ,,ms4 apud ,dr4 ,reid's ,hist4 vol4 ii4 p4 #bdf-bdh4 ,see also a narrative of the sufferings of the ,irish ,presbyterians1 for their religion and loyalty1 in the 8,sample of ,jet-,black ,calumny10 p4 #bad4--;,ed4 #cbj ,what is perhaps meant is1 it swelleth much4--,ed4 #cba ,that is1 that can lay claim to the favour of his ,saviour even when his ,saviour turns away his face from him4--,ed4 #cbb ,what is here said would seem to fix the date of this sermon4 ,it appears to have been preached before the battle of ,dunbar4--,ed4 #cbc ,that is1 strongly4--,ed4 #cbd ,that is1 his utmost4--,ed4 #cbe ,it is evident from this1 and similar references to recent events1 that the ,case of ,conscience must have been written in the early part of the year #afea4 ,the proceedings of the commission of the ,general ,assembly1 from ,july #afej to ,july #affa1 fill a large ,,ms volume of more than #djj pages4 ,these proceedings have never been printed1 with the exception of certain detached papers1 which are found engrossed in the controversial pamphlets and journals of the times4--,peterkin's 8,records of the ,kirk of ,scotland10 p4 #eib4--;,ed4 #cbf 8,the ,gen4 ,assembly itself at ,edinburgh1 in ,july thereafter1 did1 upon the #ai of that moneth1 publish a ,declaration1 in which they give warning concerning ,malignants thus3--#8,we exhort all those who are in publick trust in ye comitee of ,estates1 or otherwise1 not only to take good head of their private walking that it be suitable to the ,gospel of ,jesus ,christ1 and of their families and followers1 that they bee void of offence1 but also be straight in the cause and covenant1 and not to seek themselves1 nor befriend any who have been enemies to the ,lord's work1 self-seeking1 and conniving at1 and complying with1 and pleading for ,malignants1 having been publick sins that have been often complained of2 and we wish to ,god yr were no cause to complain of these things still1 notwithstanding of the solemne confession of them1 and ingadging against them4 ,god forbid that any mocke the ,lord4 ,he is a severe avenger of all such things1 and there is the more reason at this time not to own ,malignants1 because it is ordinary with men so to be taken with the sense of the dangers such is before them as not to look back to that which is behind hem4 ,there may be inclinations in some to employ these men1 and make use of them1 that we may be strengthened in this and in our neighbour land1 but ,god hath hitherto cursed all such counsels1 and blasted such resolutions1 and if we shall again fall into this sin1 as our guilt shal be so much the greater by reasone of many promises and ingadgments to the contrair1 so we may expect ane heavier judgment from the ,lord upon it4 ,let us keep the ,lord's way1 and though we be few and weake1 the ,lord shall be with us1 and make us to prosper and prevail4 ,they are not fit for the work of ,god1 and for the glorious dispensations of his more than ordinary works of power and providence in these times1 who cannot beleive nor act any thing beyonde what sense and reasone can make clear unto them from the beginning unto ye end of their undertakings4 ,former experiences and present straits call upon us that we should act and follow our deutie in such a way as may magnify the ,lord1 and make it known to others that we may live by ,faith4'--#8,the ,waters of ,sihor1' or the ,lands ,defectione1 ,by ,mr4 ,james ,guthrie1 ,minister of ,stirling10 ,wodrow ,,mss vol4 xvii4 p4 #da1 in ,bib4 ,ad4--,ed4 #cbg 8,at ,stirlinge1 the #ab of ,septem4 #afej4 ,a shorte declaration and warninge to all the congregations of the ,kirk of ,scotland1 from the commissioners of the ,general ,assembly4 8,albeit the ,lord quhosse judgments are unsearchable1 and quhosse wayes past finding out1 has brought the land werey low wnder the hand of ane prewaillinge enemey1 yet must we not forbeare to declair the mynd of ,god1 nor vthers refusse to hearken thereto4 ,it wer superfluous to give answer to the maney calumnies and reproches that are blazed abroad1 for albeit in every thing we cannot justify the conducte of the armey1 yet we hold it our deutie to desyre every one not to beleive groundless reports1 bot rather to eye the ,lord1 and looke vpe to the hand that smytts them4 ,and therfor1 in the first place1 we exhort and warne all the inhabitants of the land1 to searche out ther iniquities1 and to be deeplie humbled before the ,lord1 that he may turn away his wraith from us4 ,the ,lord hath wounded us and chasteissed us sore1 wiche sayes that our iniquities are muche1 and that our sins are increessed4 ,it concerneth the ,king to mourne for all the grivous provocations of his father's housse1 and for all his auen guiltiness1 and to consider if he hes come to the covenant1 and joined himselve to the ,lord1 upone politicke interests1 for gaining a croune to himselve rather then to advance religione and righteousness1 that it is iniquitie quhilk ,god will not forgett excepte it be speedilie repented offe4 ,it concerns our nobles and judges to consider wither ther carriadge in publicke matters be straight and equall1 or rather savoring of seeking themselves and the thinges of this worlde1 and how they walke in ther families1 and in ther privat conversations4 ,there is in maney a grate deall of perversenes and incorrigiblenes in regard of forsaking some and performing some deuties1 notwithstanding publecke confessions and engagements1 and this cannot bot heighlie provock the ,lord4 ,and it concerneth the officers of the armey1 especially thesse quho are cheiffe among them1 to weight weell quhat the ,lord hes against them1 and to repent of ther diffidence and carnall way of acting and undervaluing of ,god's people4 ,and ministers have also neid to searche themselves concerning ther faithfullness to be sound1 for wiche ,god is angrie1 doutles even amongest thesse is muche negligence4 ,albeit the ,lord hes suffred that armey of perfideous and blasphemous sectaries to prevaill4 ,yet ,god forbid that the land should complay with him1 quhatever may be the plauseable and faire carriage of some of that enimey1 yet doubtless there is ane levin of error and hypocrassy amongest them wich all the lovers of treuth wold decern and avoyd4 ,as the ,lord hes trayed the stability and integritie of his people in the land heirtofore1 by the prevailing of malignants1 so doeth he now tray them by the prevailing of sectaries1 and wee trust they will thinke it ther deutie and commendatione to prove staidfast against them als weill as the other4 8#c4 ,nather wold men be lesse cairfull and active to opposse the enimey1 then they have beine in opposeing malignants heirtofor1 our religione1 lives1 liberties and estaits1 are als muche in hazard now as ever1 all the ordinances of ,jesus ,christ in the land are in danger1 and the foundatione lyke to be overturnid by thesse men quho are oblidged1 by the band of the covenant1 to mantiene all thesse and it wer a grate guiltines to ly doune and complay1 and crutche under the burden of the strange impositions that they will lay upon us1 and as men without head1 to suffer our land to be brought in bondage and ourselves to be robbed of all thesse things quhilk are most precious and deire to us4 ,if wee should doe so1 the ,lord wold be angrie with us1 and our posterity could not bot curss us4 8#d4 ,we would not think that all danger from the malignants is now gone1 seeing that ther is a grate maney suche in the land1 quho still retein ther former principales1 therfor we wolde1 with als muche watchfullnes and tendernes now as ever1 avoyde ther snars1 and beware of complayance and conjunctione with them1 and take head1 that under a pretence of doing for the king and kingdome they gett not power and strenth unto ther handes1 for advanceing and promoveing ther old malignant desseinges4 ,doubtles our saftie is in holding fast our former principales1 and keeping a straighte faithe1 without declyning to the right hand ore to the lefte4 8#e4 ,it concernes all the inhabitants of the land to bewarre of murmuring and complaning against ,god's dispensations1 and questioning the treuthe and goodnes of our causse or quarreling with ,god1 or blaming or casting off the covenant1 becausse of aney thing that hath befallin them1 that wer a grate iniquitie not to be pardoned4 ,lett us beare the indignatione of the ,lord patientlie1 becausse wee have sinned against him1 untill he plead our causse and execut judgment for us1 he will bring us fourthe to the light1 and we shall behold his righteousnes40--,sir ,james ,balfour's ,annales1 vol4 iv4 pp4 #ih-ajb4--;,ed4 #cbh 8,causes of a soleme publicke humiliatione upone the defait of the army1 to be keepit throughout all the congregations of the ,kirk of ,scotland4 8,albeit soleme publicke humiliations hes beine muche slighted1 and gone about in a formall way by maney in this land1 so that it is not one of the least of our provocations that we have drawn neire to ,god with our mouthes and keepit our heartes fare from him1 for wich the ,lord hath turned the wisdome of the wysse unto foollishnes1 and the strenthe of the strong men unto weaknes1 yet seing it is a dutie that hath oftin provin comfortable to uswards1 ,god doeth new call us in a speciall way by a singular peice of dispensatione1 and knowing that all quho are acquainted with ,god in the land will make conscience of it1 wee conceave it expedient that the quhole land be humbled for the causses following4 8#a4 ,the continued ignorance and profanitie of the bodie of the land1 and the obstinacey and incorrigiblenes of maney1 notwithstanding of all the caires that ,god hath takin upon us by his word1 and by his workes of mercy and judgement1 to teache us in the knowledge of his name1 and to refraine us from the eivell of our wayes4 8#b4 ,the manifest provocations of the kinges housse wiche we feare are not throughlie repented off1 nor forsaken by him to this day1 togidder with the crooked and precipitant wayes that wer takin by sundrie of our statesmen for caring the trettey with the king4 8#c4 ,the bringing home with the king a grate maney malignants1 and indevoring to keepe some of them about him1 and maney of them in the kingdome1 notwithstanding of publicke resolutions to the contrarey4 8#d4 ,the not purging of the kinges familie from malignant and profane men1 and the constituting of the samen of weill affected and godlie persons1 albeit it hathe beine oftin pressed upone the parliament and comittee of ,estaits1 undertaking and promessed to be performed by them4 8#e4 ,the leveing of a most malignant and profaine guard of horsse to be aboute the king1 quho having beine sent for to be purgit aboute #b dayes before the defaite1 were suffred to be and feight in our armey4 8#f4 ,the exceiding grate slaknes of maney and aversnes and untowardnes of some in the cheiffe judicatories of the kingdome and in the armey1 in guid motione and publick deuties1 especially in thesse thinges that concerne the purging of judicatories and the armey from malignant and scandalous persons1 and filling all places of powre and trust with men of knowen integritie and trust1 and of a blamles and ,christiane conversatione1 togider with grate inclinations to keepe and bring in malignants to the judicatories and to the armey1 as if the land could not be gydit and defendit without thesse1 and grate repyning and craying out against all that is done to the contrarie1 and studding to make the same ineffectual4 8#g4 ,the exceiding grate diffidence of some of the cheiffe leaders of our armey1 and others amongest us quho thought wee could not be saved bot by ane numerous armey1 who quhen wee have gottin many thousands togider1 wold not hazard to acte aney thing1 notwithstanding that ,god offred faire opportunities and advantages1 and fitted the spiritts of the souldiers for ther deutie1 for carnall confidence that was in maney of the armey1 to the dispysing of the enimey and promising victorie to themselves without eying of ,god4 8#h4 ,the lousnes1 insolencie and oppressione1 of maney in the armey1 and the litle or no caire that was taken by maney to preserve the corne1 by wich it hath come to passe that verey much of the food of the poore people of the land have beine neidlesly destroyed1 and quhile wee even remember this1 we wishe that the prophanitie and oppressione of sundrie of oure officers and souldiers in ,ingland1 quhen we were fighting for the assistance of the parliament of that kingdome1 may not be forgottin1 because it was matter of stumbling in that land1 so it is lyke it is ane of the causses of the sore indignatione now manifested against us by the hands of thesse men4 8#i4 ,our grate unthankfullnes for former mercies and deliverances1 and even for maney tokins of the ,lords favor and goodness towards our present armey quhile they wer togider1 and the grate impatience of spirit that was to be seine in maney thesse weekes past1 quhilk made them limitt the ,lord1 and to compleine and weerie of his delaying of ane deliverance4 8#aj4 ,the enving and eyeing of the kings intrest and quarrell by maney1 without subordinatione to religione and the liberties and saveties of this kingdomes4 8#aa4 ,the carnall selve seiking and crooked way of sundrie in our judicatories and armies1 quho make ther employments and places rather ane matter of intrest and gain and preferment to themselves then of advancing religione and righteousness in the land4 8#ab4 ,the not putting difference betwix thesse that fear ,god1 and thesse that fear him not1 for our services1 our companie1 our employments1 bot acompting all men alike1 maney times preferring thesse quho have nothing of ,god in them4 8#ac4 ,the exceiding grate negligence that is in grate ones1 and maney others1 in performing the deuties in ther families notwithstanding of our former soleme acknowledgment of the samen2 as also1 our neglecte of the deuties of mutuall edificatione1 and grate unfruitfullness and barrennes that is to be seene amongest all sorts of persons2 togider with the following of deutie with a grate deall of mixture of carnall affections and fleschly wisdome wich grives the ,spirit of ,god1 and takes away muche of the beutie of the ,lords image from our judicatories4 8,as we wold be humbled for thesse thinges1 so wold wee also intreat the ,lord that he wold sanctifie this affliction to his people that they nather dispysse his chestisings1 nor faint quhen they are rebukit of him1 bot that they may beare his indignatione patiently1 and cleive steadfestly to the treuthe1 and the covenants1 and the causse of ,god without yeilding to the power of the enimey1 or receaving ther errors1 or complaying ather with them on the one hand1 ore malignants on the other1 and that the ,lord wold poure out of his ,spirit upon the people1 that ther spiritts may be raissed unto ther deutie1 and that they may be filled and furnished of ,god with wisdome and resolutione to acte against their enimies for the honor of ,god1 ther awen preservatione2 and that the ,lord wold not suffer them to be tempted above that whiche they are able to beare1 bot that he wold break the yoke of ther oppressors from off ther neckes1 and give them salvatione and deliverance2 earnestly to intreat the ,lord in private and in publicke that he wold preserve with us the ordinances of ,jesus ,christe1 the kingdom1 the kings maties persone1 the ministrie1 from the power of ther enimies1 quho seekes the destruction of all40--,id4 pp4 #ajb-ajg4--;,ed4 #cbi ,see the ,acts of the ,parliaments of ,scotland1 ,anno #afej1 xxx ,novembris1 vol4 vi4 p4 #edd4--;,ed4 #ccj 8,about this time the king's head was filled by some unhappy men about him1 especially ,dr4 ,fraser who was the king's physician and ,henry ,seymour1 with many extreme fears4 ,after the affront at ,leith1 they had raised suspicions in his mind1 which1 upon the defeat at ,dunbar1 were increased1 but by the separate rising in the west brought near to the head of a design to break the treaty with him1 and agree upon his expences with ,cromwell4 ,upon these motions the malignants in the north stept in1 and by the forenamed persons began a correspondence for the raising of the north for his present service1 under the conduct of ,middleton4 ,so many noblemen were on this unhappy enterprise4 ,crawford was given out for its head and contriver1 albeit be professed to me his opposition to it4 ,lauderdale knew of it2 but he has said so far to me1 that ,i believe him he opposed it to his power4 ,however1 the thing was so foolishly laid1 and the king1 by the counsels of those about him1 was so various in giving order for that rising1 sometimes commanding and then countermanding to rise1 that all the party was put in a confusion2 yet1 by the information of these foresaid fools1 the king being put in fear1 that ,lorn1 going timely to bury a soldier1 was drawing together his regiment to lay hands on him1 contrary to his former resolutions1 he took horse with some two or three1 as if it had been to go a hawking1 but crossed ,tay1 and stayed not till he came to ,clowe in ,angus4 ,by the way he repented of the journey1 and meeting with ,lauderdale at ,diddup1 and ,balcarras coming from ,dundee by accident1 was almost persuaded by them to return1 yet by ,diddup and ,buchan he was kept in ,clowe4 ,but when he came to that miserably-accommodated house1 and in place of the great promised forces1 he saw nothing but a small company of ,highlanders1 he presently sent for ,robert ,montgomery1 who was near with his regiment1 and without more ado1 did willingly return1 exceedingly confounded and dejected for that ill-advised start4 ,when it was first blazed abroad1 it filled all good men with great grief1 and to my own heart it brought one of the most sensible sorrows that in all nay life ,i had felt4 ,yet his quick return of his own accord1 and his readiness to give all satisfaction for that failure1 and his kind receiving by the committee of states1 among whom he ever sat after his return 7though never before7 turned our grief suddenly into joy1 his absence not lasting above two full days4 ,yet all men were not so soon satisfied4 8,sundry of them who had been on the plot1 fearing a discovery and punishment1 flew to arms2 ,lewis ,gordon1 ,ogilvie1 ,athol1 and others1 under ,middleton's command1 putting out a number of fair pretexts for their rising4 ,this might have destroyed all2 yet1 by ,god's mercy1 all was quickly quieted4 ,d4 ,leslie1 with all his horse1 marched towards them2 the king wrote earnestly to them to lay down4 ,the committee of estates sent a fair act of indemnity1 and so without more ado they went home40--,baillie's ,letters1 vol4 ii4 p4 #cef4 ,middleton1 like the ,marquis of ,montrose1 had been at one time a covenanter4 ,after the ,restoration1 he was appointed to open the ,scottish parliament1 as his ,majesty's commissioner4 ,but this did not prevent him from taking part in the debate1 when the ,act ,rescissory1 by which the presbyterian form of church polity was completely destroyed1 was under consideration4 ,mr4 ,david ,dickson1 along with some others1 was delegated by the presbytery of ,edinburgh to present to the ,earl of ,middleton a petition upon this subject4 ,middleton told ,mr4 ,dickson 8he was mistaken if he thought to terrify him with papers1--he was no coward40 ,mr4 ,dickson dryly replied1 8,they knew well he was no coward ever since the bridge of ,dee40 ,this was a skirmish which took place on the #aith of ,june1 #afch1 in which ,middleton had displayed great zeal for the covenant1 in opposition to ,charles ,i4 ,he took no notice of ,mr4 ,dickson's sarcastic remark4--,kirkton's 8,history of the ,church of ,scotland10 p4 #aah4--;,ed4 #cca ,this was the 8,acte of ,pardon and ,indemnitie1 granted by the ,king and ,comittee of ,estaites to the ,northerne ,rebells1 #bf ,october1 #afej1 and proclaimed at the mercat crosse of ,perth1 the #bith ditto1 by ,rosse ,heraulde1 ,a4,l40 ,see ,balfour's ,annales1 vol4 iv4 p4 #acb4--;,ed4 #ccb ,he refers to 8,the ,northerne ,band and ,othe of ,engagement sent by ,mideltone to ,l4 ,generall ,david ,lesley1 #bfth of ,october1 #afej40 ,middleton and the other subscribers of the ,bond promise and swear that they 8shall manteine the trew religione1 as it is established in ,scotland2 the covenant1 league and covenant1 the ,kings ,majesties persone1 prerogative1 gratnes and authoritie2 the previllidges of parliament and freedome of the subjects40--,id4 p4 #abi4--;,ed4 #ccc ,see the ,acts of the ,parliaments of ,scotland1 ut supra4--,ed4 #ccd ,the reader will find a very interesting account of the negociations at ,breda1 in 8,a ,brief ,historical ,relation of the ,life of ,mr4 ,john ,livingston1 ,minister at ,ancrum in ,scotland1 and last at ,rotterdam in ,holland10 who was one of the commissioners sent from ,scotland to ,breda 7pp4 #ci-eb4 ,glasgow1 #aged74 ,dr4 ,cook1 who quotes from the ,,ms41 does not seem to have been aware that the ,life of ,livingston was ever printed4 ,see his 8,history of the ,church of ,scotland10 vol4 iii4 p4 #agg1 note4--,ed4 #cce 8,immediately after the ,scots army had marched in to ,england to the parliament's assistance1 did the ,king commissionate ,montrose to raise a war in ,scotland1 by which he made account either to oblige the covenanters to recall their army out of ,england1 or at least to make that nation smart for their boldness4 ,and this indeed he did effectually1 for landing in the ,west ,highlands1 with a party of bloody ,irish papists1 who had been but a little before clashed in the cruel massacre of the innocent protestants he overran the whole country and beat the covenanters forces in six bloody conflicts4 ,his war1 ,i believe1 was the most cruel in the world40 7,kirkton's ,history1 p4 #dc7 8,montrose's ,history is written in good ,latin 7supposed to be by ,bishop ,wishart71 but with as little truth as most in the world40 ,id4 p4 #abb4--;,ed4 #ccf ,sir ,james ,turner and ,colonel ,urrey were sent to the west of ,scotland with their respective regiments1 in #afdh to overawe and reduce to obedience1 those who were averse to ,hamilton's ,engagement4 7,guthry's ,memoirs1 p4 #bgb second edition74 ,this service seems to have been perfectly congenial to the habits and taste of ,sir ,james ,turner1 who appears1 says ,sir ,walter ,scott1 78,tales of a ,grandfather10 vol4 ii4 p4 #baa4 ,edin4 #ahbi71 by the account he gives of himself in his ,memoirs to have been an unscrupulous plunderer1 and other authorities describe him as a fierce and dissolute character4 ,on coming to ,glasgow1 the way he took1 as he himself tells us with considerable gusto1 8to make the hardest headed ,covenanter in the toune to forsake the kirk and side with the ,parliament10 was to quarter on suspected persons 8two or three troopers and halfe a dozen musketeers40 ,in the same heartless strain he proceeds to say--8,finding my ,glasgow men groune prettie tame1 ,i tenderd them a short paper1 which whoever signed ,i promisd1 sould be presentlie easd of all quartering40 ,it was nothing but a submission to all orders of ,parliament1 agreeable to the ,covenant4 ,this paper was afterward1 by some merrie men christend ,turner's ,covenant4 7,memoirs of his own ,life and ,times by ,sir ,james ,turner1 pp4 #ec1 #ed printed at ,edinburgh1 by the ,bannatyne ,club1 in #ahbi74 ,as he was deprived of his rank by the ,act of ,classes in #afdi1 ,sir ,james ,turner was one of those pretended penitents1 of whom according to ,bishop ,burnet1 8all churches were full0 after the passing of the ,public ,resolutions4 7,memoires of the ,duke of ,hamilton1 p4 #dbe47 8,martii #ab1 #afea4 ,the qlk day was given in ane lettre from the comission of the kirk1 the tenour whereof follows1--,reverende and loving brethrene1 having received a petition how general adjutant ,james ,turner1 acknowledgeing verie humblie his sin1 in ye great accession he had to that unlawful engadgement against ,england1 and partcularlie his impious carriage in your citie by perturbing divine service1 he seems to be verie sensible of his former miscarriage4 ,we however still continue him under conference wt presbyteries hear4 ,bot if we shall find him in a condition to mak publik satisfaction1 we desire to know of you1 if he can com and staye there wt safetie1 and without danger from the enemie1 that he may satisfie in ye kirk of ,glasgow1 which we thinke the most convenient place for removing the scandal1 that if he can be secur1 he may be appoynted to com to you1 and if not1 we may tak such other course as shall be thought most convenient4 ,we have no more to say1 bot commending you in all thingis to ye ,lordis direction1 we remain your loving brethrene the comissioners of ye generall assemblie4 ,perth1 #ac ,feb #afea4 ,sic subscribitur1 ,mr4 ,robert ,douglas1 ,moderator40 7,records of the ,presbytery of ,glasgow47 ,what ,principal ,baillie says of the oppressive conduct of ,sir ,james ,turner at ,glasgow1 during the time of the ,engagement1 is this--8,some regiments of horse and foot were sent to our town1 with orders to quarter on no other but the magistrates1 council1 session1 and their lovers4 ,these orders were executed with rigour4 ,on the most religious people of our town1 huge burdens did fall4 ,on some #aj1 on some #bj1 on others #cj soldiers and more1 did quarter1 who1 beside meat and drink1 wine1 and good cheer1 and whatever they called for1 did exact cruelly their daily pay1 and much more4 ,in ten days1 they cost a few honest but mean people1 #dj1jjj lb41 besides plundering of those whom necessity forced to flee from their houses40 ,letters and ,journals1 vol4 ii4 p4 #bid4--;,ed4 #ccg 8,stirling1 #bg ,sept1 #afej3 ,the comittee of ,estaits considering the necessarey devine lying upone them in prosecutione of the acte of parliament and according to the frequent and serious remonstrances of the commissione of the churche for purging of the kings familey of all profaine1 scandalous1 malignant1 and disaffected persons1 and that it be constituted of such as are pious1 and well affected to the cause and covenant qwho have not opposed the same by ther counsells and actions4 ,and lykewayes considering the grate offence hes beine taken that the persons after nominated have not removed from courte nor departed out of the kingdome respectively1 and having taken also into consideratione the report of the sub comittee1 appoynted to think on the purging of the kings familey doth heirby therfor ordaine and command1 ,the ,french ,marques of ,villaneuffe1 ,the ,earle of ,cleveland1 ,lord ,wentworthe his son1 ,viscount ,grandeson1 ,lord ,volmett1 ,lord ,withringtone1 ,robert ,long1 ,secretarey1 ,sr ,edward ,walker1 ,garter1 ,mr4 ,progers1 ,groome of ,his ,maties ,bed chamber1 ,master ,lane1 ,master ,marche1 ,colonell ,darcey1 ,mr4 ,antoney ,jacksone1 ,major ,jacksone1 ,colonell ,loes1 ,master ,oder1 ,under ,secretary ,lord ,st4 ,paule1 ,sr ,philipe ,musgrave1 ,sr ,faithful ,fortskew1 ,sr ,timothey ,featherstons1 ,l ,coll ,meutis1 ,collonell ,carbraithe1 to depart the courte within #bd houres1 and to remove out of the kingdome within #bj dayes after intunatione1 and ,doctor ,fraser and ,sr ,george ,melveill to withdraw from the court within #bd houres40 7,sir ,james ,balfour's ,annales of ,scotland1 vol4 iv4 pp4 #aji1 #aaj74 ,sir ,edward ,walker1 whose name is included in the above list1 says1 8,money being ordered for my transportation1 which ,i never got ,i was connived at for about three months1 and therein had the opportunity to collect and write my observations of the ,affairs as they then stood4 ,yet upon ,friday the #dth of ,october1 ,i was1 by ,sir ,james ,balfour1 lion king of arms1 commanded from court1 which ,i presently obeyed1 and about a month after imbarqued for ,holland1 where ,i resided several years after40 7,historical ,discourses4 ,contents folio4 ,lond4 #agje47 ,the circumstances in which this zealous royalist was placed1 together with his national prejudices1 may account for his extreme credulity1 in believing that the clergy of ,scotland1 after the battle of ,dunbar1 offered up such impious prayers as he has ascribed to them4 7,id4 p4 #ahb7 ,it was not to be expected that ,mr4 ,hume would neglect the opportunity which was thus afforded him of covering with ridicule the ,scottish covenanters4 7,see ,hume's ,account of the ,battle of ,dunbar47 ,rapin vindicates the conduct of the ,estates1 in inquiring the removal from about the person of the king1 of some of his friends and attendants' men he says1 8whose principles and maxims were directly opposite to the interests of ,scotland and who were the kingdoms reputed enemies40 ,hist4 of ,eng4 vol4 ii4 p4 #eha4 ,lond4 #ahcc--;,ed4 #cch 8,at the nod of a prince40--,ed4 #cci ,that is1 8,he says1 ,i say1 he denies1 ,i deny40 ,it is the parasite ,gnatho that is referred to4 ,terence makes the shameless sycophant proclaim his own infamy-- ,quicquid dicunt1 laudo1 id rursum si negant1 laudo id quoque ,negat quis8 ,nego4 ,ait8 ,aio4--,eunuchi ,act ii4 ,sc4 ii4 8,whatever they say1 ,i applaud4 ,if again they deny that1 ,i applaud that too4 ,does any one deny a thing8 ,i deny it4 ,does he affirm it8 ,i affirm it40--,ed4 #cdj ,that is1 the characteristics4--,ed4 #cda ,for an account of the origin1 progress1 and unsuccessful issue of ,hamilton's ,engagement or the ,unlawful ,engagement1 as it was also called1 the reader may consult ,stevenson's ,history of the ,church and ,state of ,scotland1 book iv4 chapter x41 ,cook's ,history of the ,church of ,scotland1 vol4 iii4 p4 #adi4--;,ed4 #cdb ,old ,,ms4--,ed4 #cdc 8,pearth ,novemb4 #bi1 #afej--,the ,comrs4 of the ,gen4 ,assemb4 considering the great sin and offence these men are guilty of1 who have had accessione to the late ,rebellione in ye north1 therefore they doe appoint that all these persons that were actually in arms at the late rebellione1 and all such as subscribed the ,bond and ,declaratione emited by them to be suspended from the communione till the nixt ,gen4 ,assemb4 to which there are hereby refered for further censure1 and for all others that had any accessione by counsel or otherwise1 to that rebellione1 or to the ,king's withdrawing from his ,counsell1 refers to ,presbytries to try diligently in their severall bounds these persons and the degree of their guiltiness and to report the same1 with the evidences and proofs thereof1 to the nixt meeting of this ,commissione40 ,a4 ,ker4--8,the ,waters of ,sihor40 ,wodrow ,,mss41 vol4 xvii4 pp4 #dd-de4--;,ed4 #cdd ,james1 ,marquis of ,montrose4 ,after his forfeiture by the ,scottish parliament he was usually styled in their ,act and proclamations ,james ,graham1 and sometimes ,james ,graham1 late ,earl of ,montrose4 ,bishop ,guthry says 7,memoirs1 p4 #age7 that it was considered a proof of malignancy to distinguish him and the ,earl of ,auly by their titles4 ,in a letter to ,principal ,baillie1 #aith ,march #afdi1 ,mr4 ,spang mentions that he was admitted to an audience by the ,prince of ,orange at the ,hague4 ,something was said by the ,prince1 which led ,mr4 ,spang to suspect he alluded to ,montrose4 8,i hoped10 says ,mr4 ,spang1 8his ,highness did not mean of that man1 whose apostasy1 perjuries1 and unheard of cruelty1 had made him so odious1 in all our country1 that they could not hear of his name40 ,he presently gave me to understand he meant not him or any such1 for by the comportment of our ,scottish noblemen at court now1 he perceives how odious ,james ,graham must be at home1 for they will not salute or speak to him1 nay1 not look where they think he is1 and this ,i have observed with my own eyes4 ,baillie's ,letters and ,journals1 vol4 ii4 p4 #cbc4--;,ed4 #cde ,on the #adth of ,december #afej1 an answer was returned to ,parliament1 8be the commissioners of the general assemblie to the qure1 given in to thame be the estattis of parliament1 anent the persones to be admitted to ryse in armes1 and joyne with the forces of the kingdome1 and in what capacitie1 for defence thereoff aganes the armie of sectaries1 c40 7,acts of the ,parliaments of ,scotland1 vol4 vi4 p4 #eed47 ,the ,answer of the ,commission1 after a declaration that it is the duty of parliament to use all necessary and lawful means for the defence of the land1 and a description of the enfeebled state of the kingdom1 contains the following exposition of their views4 8,in this case of so great and evident necessity1 we cannot be against the raising of all fencible persons in the land1 and permitting them to fight against this enemy for defence of the kingdom1 excepting such as are excommunicate1 forfaulted1 notoriously profane or flagitious1 and such as have been from the beginning1 and continue still1 or are at this time1 obstinate and professed enemies1 and opposers of the ,covenant and cause of ,god2 and for the capacity of acting1 that the ,estates of ,parliament ought to have1 as we hope they will have special care1 that in this so general concurrence of all the people of the kingdom1 none be put in such trust or power as may be prejudicial to the cause of ,god1 and that such ,officers as are of known integrity and affection to the cause1 and particularly such as have suffered in our former armies may be taken special notice of40--8,a ,true ,representation of the ,rise1 c4 of the ,present ,division in the ,church of ,scotland10 pp4 #aj1 #aa4 ,london1 #afeg4 8,the ,answer of the ,commission of the ,general ,assemblie to the ,quree ,propounded to them from the ,parliament10 pp4 #b1 #c4 ,aberdeen1 ,printed by ,james ,brown1 #afea4--;,ed4 #cdf 8,act of ,leavie3 ,at ,perth1 the twentie third day of ,december1 one thousand six hundred and fiftie yeiris1 the ,kingis ,majestie and ,estaits of parliament1 being verie sensibill of the dangerous and distressed conditione of this kingdome1 and most desyrious1 according to the law of ,god and nature1 in discharge of there public trust1 to use all lawful and necessarie means for the saiftie and defence of religione1 his ,majesties persone and royal authoritie1 laws and liberties of the kingdome1 aganis an armie of sectaries1 who most unjustlie and perfidiouslie1 contrarie to the solemne league and covenant and treaties1 have invaded1 and are by all actis of hostilitie destroying the same1 ,thairfore hes statute and ordained that all fensible men1 within the sherrefdomes of ,fyiff1 and ,kinross1 ,clakmanan1 ,stirling1 ,dumbartane1 ,argyll1 ,boott1 ,perth1 ,forfar1 ,kincardine1 ,aberdeine1 ,bamff1 ,murray1 ,nairne1 ,inverness1 ,ross1 ,sutherland1 ,cromartie1 ,caitnes1 and ,orknay1 cum to an randevouze in the severall divisions of ilk schyre respective1 to be set doun and appoyntit be the comitties of war in ilk schyre1 according to the number of the regimentis efter specifit4 ,the haill hertofore noblemen1 gentlemen1 and utheris to burt and landwartly frenteris1 woodsetteris1 and all other fensible men1 betwixt thriescore and sixteine1 with all there horses fitt for service1 and their haill armes for horsemen and footmen 7except such as are excommunicate1 forfeited1 notoriouslie profane or flagitious1 and such as have beene from the beginning1 and continew still1 or are at this tyme1 obstinat and professed enemies and opposeris of the covenant and caus of ,god74 ,out of the quhilk haill number of fensible persones1 in ilk division1 all such as are vigorous and able men for war are heirby appoynted to be drawin out1 and put in ,regimentis1 as is efter specifit1 with there best horses and arms1 so many as are serviceable horses1 and the rest on foot1 with their best armes1 twa part musquettis and third part pickis1 and all with swords4 ,the horsemen to be armed with pistollis1 hulsteris or syidpistollis1 and launces10 c41 c4--8,acts of the ,parliaments of ,scotland10 vol4 vi1 pp4 #efj-efb4--;,ed4 #cdg ,this disastrous attack was made by the forces in the west1 from whom had proceeded1 what was called the ,western ,remonstrance1 which had been condemned both by the ,committee of ,estates1 and the ,commission of the church4 78,causes of the ,lord's ,wrath in ,scotland10 p4 #fj1 printed in the year #affj74 8,befoir this feight at ,hammilton1 ,collonell ,ker inquyred the judgement of his inferior officers the night befoir1 quhat thai thocht of the caice of effaires1 as they then stood1 and schewed thame that he wold joyne with nane quho wes not for the ,remonstrance1 nor yit with those quho wold not declyne the ,stait1--,i meane the committee of ,estait as it then stood40 7,nicol's 8,diary of ,transactions in ,scotland10 p4 #cg7 ,the following letter from ,cromwell describing the defeat at ,hamilton1 is interesting in itself as well as on account of the writer4 8,sir1 ,i have now sent you the results of some treaties amongst the enemy1 which came to my hand this day4 ,the ,major ,general1 and ,commissary-,generall ,whaley marched a few days ago towards ,glasgow1 and the enemy attempted his quarters in ,hamilton1 and entred the town1 but by the blessing of ,god1 by a very gracious hand of ,providence1 without the losse of #f men1 as ,i hear of1 he beat them out1 kild about #ajj1 took also about the same number1 amongst which are some prisoners of quality1 and near #ajj horse 7as ,i am informed71 the ,major ,gen4 being in the chase of them1 to whom also ,i have since sent the addition of a fresh party4 ,col4 ,kerre 7as my messenger this night tells me7 is taken1 his ,lieutenant-,col4 and one that was sometimes ,major to ,collonel ,straughan1 and ,keires ,captain ,lieutenant4 ,the whole party is shattered1 and give me leave to say it1 if ,god had not brought them upon us1 we might have marched #cjjj horse to death1 and not have lighted on them1 and truly it was a strange ,providence brought them upon him4 ,for ,i marched from ,edenburgh on the north side of ,cloid1 appointed the ,major-,general to march from ,peebles to ,hamilton1 on the south side of ,cloid4 ,i came thither by the time expected1 tarried the remainder of the day1 and untill neer #g o'clock the next morning1 apprehending the ,major-,gen4 would not come by reason of the waters4 ,i being retreated1 the enemy took encouragement1 marched all that night1 and came upon the ,major-,general's quarters about two houres before day1 where it pleased the ,lord to order as you have heard4 8,the ,major-,gen4 and ,commissary ,gen4 7as he sent me word7 were still gone on in the prosecution of them1 and saith1 that except #aej horse in one body1 he heares they are fled by #af or #ah in a company1 all the country over4 ,robin ,montgomery was come out of ,sterling1 with #d or #e regiments of horse and dragoons1 but was put to a stand when he heard of the issue of this businesse4 ,straughan and some other officers had quitted some #c weeks or a month before this businesse1 so that ,ker commanded this whole party in chief4 8,it is given out that the malignants will be all 7almost7 received and rise unanimously and expeditiously4 ,i can assure you1 that those that serve you here1 find more satisfaction in having to deale with men of this stamp1 then others1 and it is our comfort that the ,lord hath hitherto made it the matter of our prayers1 and of our endeavours 7if it might have been the will of ,god71 to have had a ,christian understanding between those that feare ,god in this land1 and ourselves1 and yet we hope it hath not been carryed on with a willing failing of our duty to those that trust us1 and ,i am persuaded the ,lord hath looked favourably upon our sincerity herein1 and will still doo so1 and upon you also whilst you make the interest of ,god's people yours4 ,those religious people of ,scotland1 that fall in this cause1 we cannot but pitty and mourne for them1 and we pray that all good men may do so too4 ,indeed there is at this time a very great distraction1 and mighty workings of ,god upon the hearts of divers1 both ministers and people1 much of it tending to the justification of your cause4 ,and although some are as bitter and as bad as ever1 making it their businesse to shuffle hypocritically with their consciences and the covenant1 to make it lawfull to joyne with malignants1 which now they do 7as well as they might long before7 having taken in the head of them1 yet truly others are startled at it1 and some have been constrained by the work of ,god upon their consciences1 to make sad and solemn accusations of themselves1 and lamentations in the face of their supream authority1 charging themselves as guilty of the blood shed in this warre1 by having a hand in the treaty at ,breda1 and by bringing the king in amongst them4 ,this lately did a ,lord of the ,session1 and withdrew1 and lately ,mr4 ,james ,leviston1 a man as highly esteemed as any for piety and learning1 who was a ,commissioner for the ,kirk at the said treaty1 charged himselfe with the guilt of the blood of this war1 before their assembly1 and withdrew from them1 and is retired to his own house4 ,it will be very necessary to encourage victuallers to come to us1 that you take off customes and excise from all things brought hither for the use of the army4 ,i beg your prayers1 and rest your humble servant1 ,o4 ,cromwell4 ,edinburgh1 #d ,dec4 #affj40--,sev4 ,proc4 in ,parl4 ,dec4 #ab to #ai1 apud ,cromwelliana1 pp4 #id1 #ie4--;,ed4 #cdh ,that is1 8,how much changed from that assembly which was formerly60 7,quantum mutatus ab illo ,hectore1 qui1 c4 ,virg4 neid1 lib4 ii4 ver4 #bgd47--;,ed4 #cdi 8,ult4 ,july1 #afdh4 ,post ,meridian ,sep4 xxi4 ,a ,declaration of the ,general ,assembly concerning the present dangers of ,religion and especially the unlawful engagement in ,war1 against the kingdom of ,england4 ,together with many necessary exhortations and directions to all the ,members of the ,kirk of ,scotland40 ,records of the ,kirk of ,scotland1 pp4 #dih-eje4 ,edited by ,a4 ,peterkin4--,ed4 #cej ,at a meeting of the ,committee of ,estates1 on the #fth of ,january1 #afea1--8,rege ,presente4 ,the letter from the ,presbytery of ,stirling to the ,commission of the ,generall ,assembly1 still disclaiming the kings intereste1 and the unity of all the subjects of the land to assist their countrey against the comon enimey1 redd1 with the ,commission of the ,generall ,assemblies ansuer therto1 redd lykwayes approvin and ordained to be published and printed40 7,balfour's ,annales1 vol4 iv4 p4 #bce74 ,the ,commission of the ,assembly complained1 that the letter of the ,ministers of the ,presbytery of ,stirling1 which was printed at ,edinburgh #afel1 had prefixed to it 8the false and odious title of ,a ,remonstrance of the ,presbtytery of ,stirling against the present conjunction with the malignant partie40 78,answer of the ,commission10 c4 dated ,perth1 #f ,jan4 #afea p4 #ai4 ,printed at ,aberdeen1 #afea74 ,what ,binning now advances is in vindication of the ,letter of the ,presbytery of ,stirling and in reply to the ,answer of the ,commission4 ,mr4 ,james ,guthrie1 and ,mr4 ,david ,bennet1 ,ministers at ,stirling1 were charged by the committee of ,estates with training this ,letter1 and summoned to appear before them1 at ,perth1 on the #aith of ,february1 #afea1 to answer for their conduct4--8,acts of ,parl41 vol4 vi4 p4 #egh40--;,ed4 #cea 8,and first1 we shall desyre every one seriously to consider the case and condition wherein the kingdome is engaged and standeth at this tyme1 that now we are not upon an engagement of invasive warre but upon necessary defence against a forraign enemy1 who hath not only injustly invaded us1 but also 7through the holy permissive providence of ,god7 slaine many of our brethren with the sword1 subdued a great part of the land1 is oppressing the people of ,god therein1 and following his injust designes and intentions against the rest of the kingdome1 that in this case1 in the ordinary way of providence1 according to which men must act1 unlesse they would be guilty of tempting ,god1 there is need of1 and ought to be employed against the enemy1 such a competency of power as is required in right and warrantable prudencie1 and may be had1 not being of itself sinful4 ,this certainly is mans duety1 whatever ,god1 out of his soveraignity1 hath done1 or may doe in the case of want1 or disproportion of meanes40--,answer of the ,commission1 ut supra1 p4 #f4--;,ed4 #ceb 8,in such parts of the kingdome1 as are yet free from the oppression of the enemy1 and so out of which any men can be raised1 there is not a possibility to get such a competencie of power1 unlesse there be a more generall calling foorth of the body of the people than hath been before1 this as it is most certain in itselfe1 so it is most apparent1 and evident unto all1 that doe understand these parts of the kingdome4 ,and whereas faithfull and honest men in the ,state1 well acquainted with the severall shares of that part of the kingdome1 have publickly declared that when all shall be brought together1 that can be called foorth of these parts1 according to publick resolution1 there will scarce be a competent power against the power of the enemy1 we cannot but much wonder1 if any1 not so acquainted therewith1 shall hold the contrary1 and not give credit to the declaration of honest and faithfull men1 especially in authority1 the matter being such1 as in the immediate knowledge thereof dependeth on sense1 and1 as to those that have not that knowledge1 pertaineth to humane faith1 which giveth credit to the testimony testium idoneorum of competent witnesses such as these are whom we have designed40--,id4 pp4 #f1 #g4--;,ed4 #cec 8,we need say no more unlesse there were some show of proofe to the contrary4 ,yet we shall say somewhat particularly to one place that which is said in the case of ,amaziah's associating with and taking to him the ,israelits for help in his just defence1 7#b ,chron4 xxv4 #g3 #8,o king let not the army of ,israel goe with thee for the ,lord is not with ,israel even with all the house of ,ephraim1'7 as being mainly urged and as it seems most to stick with some in the present businesse to which sundry things may be answered1 which clear the present businesse from the force thereof4 #a4 ,the ,israelits were idolaters1 and forreiners not so in our case1 in either respect4 ,but it is alledged that the reason why ,amaziah is disswaded from taking their assistance is because ,god was not with them1 and therefore the same reason having place in manie of these1 whom the present resolution comprehendeth1 the disswasion hath the same force against them4 ,therefore #b4 ,god's not being with them may be either conceived and understood1 in regard of the estate of grace and reconciliation with ,god but how-so ever that with many of them ,god was not in this regard1 yet the reason cannot be alledged in this sense because then it would follow by the argument1 that we might not take the help of any man out of the estate of grace1 for our just and necessary defence1 which none will admit1 or it may be understood of ,god's assistance and prospering providence simply4 ,but neither can it be taken thus1 because it is certain and clear that ,god was often with them in this sense in their own cause and quarrells4 ,therefore it must needs be conceived1 in regard of their profession1 and religion1 which was corrupt and idolatrous4 ,now the reason thus understood hath not place in our businesse4 #c4 ,yet doe we not find that ,amaziah is commanded to exclude any of the subjects of his own kingdom1 from acting in that defence1 or reproved for not doing of it notwithstanding many of them no doubt were naughty and corrupt in their way1 #b ,kings xiv40--,answer of the ,commission1 p4 #ab4--;,ed4 #ced ,that is1 8chiefly40 ,the strict signification of ut plurimum is1 as much as possible4--,ed4 #cee 8,at the bar of conscience40--,ed4 #cef 8,doeth our mentioning onlie the kingdome in that resolution1 import a separation of the kingdome1 and the cause in the quarrell against our enemie8 ,or what logick can draw out such a consequence out of it8 ,wee do think that the kingdome being in danger by this enemie1 the cause also is in danger1 and the defending of the kingdome will be the defending of the cause also4 ,and we trust no instruments shall bee employed for the defence of the kingdom to the prejudice of the cause40--,answer of the ,commission1 ut supra1 p4 #ai4--;,ed4 #ceg 8,in point of fact40--,ed4 #ceh 8,on that very account40--,ed4 #cei ,bishop ,hall quaintly remarks1 that 8,no devil is so dangerous as the religious devil40 8,suppose the ends of this ,engagement to be good1 7which they are not17 yet the meanes and ways of prosecution are unlawful1 because there is not an equall avoiding of rocks on both hands1 but a joyning with malignants to suppresse sectaries1 a joyning hands with a black devill to beat a white devill4 ,they are bad physicians who would so cure one disease as to breed another as evil or worse40 78,a ,declaration of the ,gen4 ,assembly concerning the present dangers of ,religion40 ,rec4 of the ,kirk of ,scotland1 p4 #eja47 ,in the year #afdi the ,scottish parliament passed an 8,act against ,consulters with ,devils and ,familiar ,spirits10 c4 7,acts of the ,parl4 of ,scot4 vol4 vi4 p4 #cei47 ,it was supposed that the power of some of these was employed in particular instances for the benefit of mankind4 ,they were therefore distinguished from the others in the same way that white witches or persons who used charms and incantations for curing diseases1 c4 were distinguished1 but not in the eye of the law1 from black witches1 or those who practised their art for the purposes of mischief4 7,whitelock's 8,memorials10 p4 #eej4 ,see also ,sir ,walter ,scott's 8,tales of a ,grandfather10 vol4 ii4 p4 #aag47 ,if we look to the strange confessions of many of the unfortunate creatures who were condemned to suffer death for witchcraft in those days1 without adverting to the cruel means that were often resorted to with a view to extort from them such confessions1 the credulity of the age will not appear to have been so extraordinary as it has been represented4 ,it is impossible not to admire the singular discretion of ,dr4 ,grey1 ,rector of ,houghton ,conquest when speaking on this subject3 8,nothing10 says he1 8more plainly discovers the iniquity of those times than the great numbers of people executed in ,england and ,scotland for witches1 if they were guilty1 or the barbarous superstition of the times1 if they were innocent1 which is the more probable40--8,impartial ,examination of the ,fourth ,volume of ,mr4 ,daniel ,neal's ,history of the ,puritans10 p4 #if1 ,lond4 #agci4--;,ed4 #cfj ,that is1 openly persisting4 ,see 8,the ,answer of the ,commission to the ,presbytery of ,stirling10 p4 #aa4--;,ed4 #cfa ,see 8,the ,nullity of the ,pretended ,assembly at ,saint ,andrews and ,dundee10 c41 p4 #cab4 ,printed in the year #afeb4 ,as many had been under age when the ,solemn ,league and ,covenant was first sworn the ,commission of the ,general ,assembly ordained it to be renewed by their ,act1 ,october #f1 #afdh1 joining to it the 8,solemn ,acknowledgment of ,public sins and ,breaches of the ,covenant1 and a ,solemn ,engagement to all the ,duties contained therein40--,ed4 #cfb 8,we desire it may be remembered that in the beginning of these troubles1 anno #afch1 when as there were then standing laws in this kingdom1 which are not yet repealed to this day1 discharging all subjects from rysing in armes1 without the kings expresse warrant and command1 yet the subjects of this kingdome perceiving themselves in danger to be destroyed by forraign invasion1 did fynd these lawes no wayes to bynd up their hands from taking armes1 for their just defence and selfe preservation1--these lawes1 in the intention of the lawgiver1 being made for the preservation of the kingdom and not for the destruction of it4--0 ,answer of the ,commission1 pp4 #ac1 #ad4--;,ed4 #cfc ,see 8,the ,waters of ,sihor1 or the ,lands ,defectione10 ,wodrow ,,mss4 vol4 xvii4 pp4 #ci-da1 in ,bib4 ,ad4 ,peterkin's 8,rec4 of the ,kirk of ,scotland10 pp4 #fai-fbj4--;,ed4 #cfd ,see ,note1 page #if4--;,ed4 #cfe ,that is1 8every where and at all times like himself and the same40--,ed4 #cff ,we learn from ,principal ,baillie1 78,letters and ,journals10 vol4 ii4 p4 #cfc17 that ,binning had identified himself with the ,association of the ,west1 which was required to dissolve itself1 by an ,act of the ,scottish parliament1 passed #bhth ,decem41 #afej4--;,ed4 #cfg ,or1 general officers4--,ed4 #cfh ,the first or principal proposition in the preceding syllogism4--,ed4 #cfi 7,minor probatur17 that is1 the second proposition in the preceding syllogism4 ,it will be perceived that the arguments of the author are constructed according to the rules of the ,aristotelian logic4 ,a familiar acquaintance with this mode of reasoning continued to be cultivated1 at this time1 by all who wished to excel in public disputations 7,professor ,jardine's 8,outlines of ,philosophical ,education in the ,university of ,glasgow10 p4 #ab4 ,glas4 #ahbe74 ,in the ,westminster ,assembly1 the different speakers often presented their opinions under the form of syllogisms1 which were impugned and defended by employing the usual terms and technical formalities of the dialectic art4--,see ,lightfoot's 8,journal of the ,proceedings of the ,assembly of ,divines40 ,works1 vol4 xiii4 pp4 #abc1 #aeg1 #bjc-bje1 c4--,ed4 #cgj ,aiming at4--,ed4 #cga ,mr4 ,robert ,ramsay1 ,principal of the ,university1 reminded the ,presbytery of ,glasgow at their first meeting in ,june1 #afea1 8that ,mr4 ,hew ,binnen had expresslie protested that it was not lawfull for us to pray for ye succeese of the armie1 as it was constitute1 and becaus of those who now have power in the same4 ,and farther1 the said ,mr4 ,hew ,binnen1 when notice was taken of these words repeated them over and over agane1 and avowed1 he wold pray for a blessing to them1 yt is1 that yet might be converted1 but1 that he could not pray for success to them as yet are now constitute40--8,records of the ,presbytery of ,glasgow40--,ed4 #cgb ,or shudder4--,ed4 #cgc ,for the ,instructions given by the ,scottish parliament to the ,commissioners who went to ,breda see 8,acts of the ,parliament of ,scotland10 vol4 vi4 pp4 #eac1 #ead4 ,a copy of the ,treaty itself agreed upon by his ,majesty ,charles ,,ii and the ,scottish ,commissioners and afterwards ratified by parliament1 will be found in ,thurloe's ,state ,papers1 vol4 i4 pp4 #adg1 #adh4--;,ed4 #cgd ,that is1 8who1 because they are wise1 are ignorant of that which they know40 7,tu pol1 si sapis quod scis1 nescis4 ,terent ,eun4 iv4 #d1 #ed47--;,ed4 #cge ,that is1 lively or distinct characters4--,ed4 #cgf 8,a fisherman is made wise by a bite40 ,a ,greek proverb1 the original of this 7 7 has been preserved in a fragment of ,sophocles1 ,erasmi ,adagiorum ,chil4 ,quat4 p4 #da4 ,coloni #afab4 ,scholiastes ,grci ,in ,sophoc4 ,tom4 iii4 p4 #fjb4 ,argentorati #aghh4--;,ed4 #cgg 8,another consequence of this defeat at ,dunbar was1 that every one blamed the other1 the one side for purging out too many who might have been of service against the enemy1 and these again blamed their opposites for being too remiss1 and not well enough purged40--,memoirs of the ,life of the ,rev4 ,robert ,blair1 p4 #aac4 ,edin4 #agee4--;,ed4 #cgh ,answer of the ,commission1 ut supra1 p4 #h4--;,ed4 #cgi ,p4 #agh ,edin4 #afdi4--;,ed4 #chj ,or as a general principle4--,ed4 #cha ,in opposition to what is here affirmed it is stated in the pamphlet entitled1 8,a ,true ,representation of the ,present ,division in the ,church of ,scotland10 7p4 #ae47 that the ,scottish ,reformers did not look upon their conjunction with the ,duke of ,chatelherault and his followers1 8as a cause of that sad stroak1 as some would make the world believe1 from ,mr4 ,knoxes ,sermon at ,sterlin4 ,for in the heads of that ,sermon1 printed in the ,history of the ,church of ,scotland1 p4 #bag ,edit4 ,edinburgh1 #afdd1 in #dto1 there is no mention of any such thing but only of their carnal confidence1 that possibly they had not sincerely repented of their former opposition1 and that they who were late come in were made to feel in their own hearts1 how bitter a cup they had made others to drink before them4 ,nor doth he 7as our ,brethren's tenets now lead them7 presse them to purge out such as were lately admitted1 but doth only presse repentance upon all of them40--,dr4 ,m',crie presents his readers with an analysis of this sermon of the 8great ,apostle of the ,scots10 as he was called by ,beza4--,see 8,life of ,knox10 pp4 #aib1 #aic1 sixth edit4--,ed4 #chb ,see page #die of this edition4--,ed4 #chc 8,the safety of the people0 is 8the highest law40--,ed4 #chd 8,the very heathens had a notion of the unlawfulnesse of confederacies with wicked men4 ,for as ,victorinus ,strigelius on #b ,chron4 #be1 noteth out of schylus his tragedy1 intituled ,seven to ,thebe1 ,amphiaraus a wise vertuous man was therefore swallowed up in the earth1 with seven men1 and seven horses1 because he had associat himself with ,tydeus1 ,capaneus and other impious commanders marching to the siege of ,thebe40 78,gillespie's ,miscel4 ,quest410 p4 #agh47 schylus makes ,eteocles give the following description of the character of ,amphiaraus1 and foretell his destiny4--78,septem cont ,thebas10 ver4 #eig47 8,nothing worse ,in whate'er cause than impious fellowship1 ,nothing of good is reap'd for when the field ,is sown with wrong the ripened fruit is death ,so this seer ,of temper'd wisdom1 of unsullied honour1 ,just1 good1 and pious1 and a mighty prophet1 ,in despite to his better judgment join'd ,with men of impious daring1 bent to tread ,the long1 irremeable way1 with them ,shall1 if high ,jove assist us1 be dragg'd down ,to joint perdition40--,potter4 ,regarded simply as a poetical fiction1 the account which ,statius has given of the fate of ,amphiaraus is particularly striking and beautiful--7,thebald4 lib4 vii4 ver4 #hae-hbc7--;,ed4 #che 8,a ,hypothetical ,proposition is one which asserts not absolutely1 but under an hypothesis indicated by a conjunction4 ,an hypothetical syllogism is one on which the reasoning depends on such a proposition40--,whately's 8,elements of ,logic10 p4 #chh4--;,ed4 #chf 8,for he who gives life gives the things which are necessary to life40--,cic4 ,de ,offic4 lib4 cap4 #d4--;,ed4 #chg ,the ,,ms4 in my possession which will be afterwards described has no part of this third answer4 ,in place of it ,i find the following passage3 8,and though there had been disproportion of numbers betwixt us and the enemy1 yet we cannot but still say1 it had been a way much better beseeming the people of ,god1 and in which there should have been much more peace and consort1 to have had to do our duty with such a disproportion1 than to have taken in the malignant party for making it up40--,ed4 #chh ,than with4--,ed4 #chi ,dirge1 or some such word is wanting here4--,ed4 #cij ,that is1 put them in mind4--,ed4 #cia ,the remaining part of the ,section is not contained in either of the two preceding editions of the 8,case of ,conscience10 but is taken from a ,,ms4 in the handwriting of the period with the use of which ,i have been favoured by my friend ,david ,laing1 ,esq41 ,secretary to the ,bannatyne ,club4 ,this ,,ms4 terminates with ,section ,,iv4--,ed4 #cib ,mr4 ,george ,gillespie1 who was the son of ,mr4 ,john ,gillespie1 ,minister of ,kirkaldy1 was at this time one of the ,ministers of ,edinburgh1 but he had gone to ,kirkaldy for the benefit of his health4 ,he was one of the ,commissioners from the ,church of ,scotland1 to the ,westminster ,assembly4 ,in his letters from ,london1 ,principal ,baillie1 who was also one of the ,scottish ,commissioners1 speaks of his youthful colleague in terms of high admiration4 8,of a truth10 he says1 respecting him1 in a letter dated ,march #bf1 #afdd1 8there is no man whose parts in a public dispute ,i do so admire4 ,he has studied so accurately all the points ever yet came to our assembly1 he has gotten so ready1 so assured1 so solid a way of public debating1 that1 however there be in the assembly divers very excellent men1 yet in my poor judgment1 there is not one who speaks more rationally and to the point1 than that brave youth has done ever40 78,letters and ,journals10 vol4 l4 p4 #dea4 ,see also1 pp4 #djg1 #dai1 #dca47 ,gillespie's 8,treatise of ,miscellany ,questions10 which was published after his death1 in #afdi1 contains a chapter entitled1 8,another most useful ,case of ,conscience discussed and resolved1 concerning associations and confederacies with idolaters1 infidels1 heretics1 or any other known enemies of truth and godliness0 7pp4 #afi-aic47 ,this1 it will be observed is1 with very little variation1 the title of the ,tractate of ,binning4 ,it is probable1 that they who first undertook the publication of ,binning's ,,ms4 were led to adopt this title from the similarity of the views1 as well as the identity of the subjects of the two authors4 ,when the ,commission of the church met at ,perth1 in ,december1 #afej1 for the purpose of considering the query of the parliament as to the persons who ought1 or ought not1 in present circumstances to be employed1 in the defence of the country1--it was not likely that the published opinions of ,gillespie upon such a subject would be overlooked4 ,but says ,baillie1 when giving an account of this meeting1 8,the question was alleged to be altered from that which ,mr4 ,gillespie writes of40--8,letters and ,journals10 vol4 ii4 p4 #cfe4--;,ed4 #cic ,the name of 8,m4 ,f4 ,carmichael0 is attached to a warrant1 which is dated ,sept4 #a1 #afea1 and bears to be subscribed by certain commissioners of the church1 authorizing ,george ,ogilvy of ,harras1 to deliver up to ,lord ,balcarres1 the ,registers of the ,kirk that were in his house 7,reg4 of ,deeds1 #f ,march1 #agja4 ,dr4 ,m',crie's ,mem4 of ,veitch and ,brysson1 ,append4 p4 #ebe47 ,there can be little doubt that these were the original records of the church1 which were produced and identified at the meeting of the ,general ,assembly at ,glasgow1 in the year #afch4 7,id4 p4 #dig4 8,rec4 of the ,kirk10 vol4 l4 pp4 #bb-bd1 ,edited by ,a4 ,peterkin47 ,it is boldly asserted by ,gordon1 parson of ,rothiemay1 that the old authentic records of the ,assemblies were at that time in the hands of ,archbishop ,spottiswood1 who had carried them with him1 he says1 to ,london1 though he more cautiously adds1 in a nota1 8,it is very uncertaine if the registers presented wer the principalls1 or if only copyes40 78,history of ,scots ,affairs10 vol4 i4 pp4 #adf1 #adg4 ,aberdeen4 ,printed for the ,spalding ,club1 #ahda47 ,keith tells us in what way these records afterwards came into the possession of ,mr4 ,archibald ,campbell1 a ,scottish non-juring clergyman residing in ,london1 by whom they were most unjustifiably detained from the ,church after the ,revolution1 and subsequently gifted to ,sion ,college1 the governors of which being expressly restricted from permitting them to pass out of their custody4 78,hist4 of the ,aff4 of ,church and ,state in ,scot410 p4 #dig47 ,after some delay on the part of the governors1 the long concealed records1 bound up in three volumes1 and embracing the whole period between #aefj and #afaf1 were given up by them for inspection1 in the year #ahcd1 to the ,select ,committee of the ,house of ,commons on ,church ,patronage4 78,minutes of ,evidence10 pp4 #abf1 #cee1 #cgd47 ,dr4 ,lee1 one of the witnesses before the ,committee1 declared1 after examining them1 he was quite certain that they were 8authentic records40 7,id4 p4 #dej74 ,the loss of such invaluable archives1 soon after this1 which now appears to be placed beyond all doubt1 in consequence of the destruction of the ,house of ,commons by fire1 is much to be deplored4--,ed4 #cid ,at the ,restoration1 ,mr4 ,moncrieff was ejected from his parish1 for the part he had acted in framing or sanctioning the 8,remonstrance10 and the 8,causes of the ,lord's wrath10 which was engenuously confessed by him 78,acts of the ,parliaments of ,scotland10 vol4 vii4 p4 #cfg47 ,wodrow has collected various particulars regarding the life1 character1 and subsequent sufferings1 for conscience' sake1 of this pious and useful minister4 78,hist4 of the ,suff4 of the ,ch4 of ,scot401 vol4 i4 pp4 #aig-bjj47 ,as he was persecuted1 during the ,usurpation1 for persisting in praying publicly for the king1 he had thus the singular misfortune of being punished both for his loyalty and his supposed disloyalty4 ,mr4 ,moncrieff has had a niche assigned to him by ,howie among the ,scots ,worthies4 7pp4 #daa-dae4 ,dumfries1 #ahce47 ,mr4 ,james ,guthrie1 ,minister at ,stirling1 who was imprisoned at the same time with his friend1 ,mr4 ,moncrieff1 and afterwards executed1 was accused at his trial of compiling 8the ,remonstrance40 ,this he denied1 affirming he could prove1 by hundreds of witnesses1 that he was at ,stirling at the time1 many miles distant4--,see his ,defences1 8,acts of the ,parl4 of ,scot410 vol4 vii4 ,append4 p4 #cg4--;,ed4 #cie ,the parliament of ,scotland passed the ,act of ,classes on the #bc;d of ,january1 #afdi4 ,it was entitled an ,act 8for purging the ,judicatories1 and other places of ,public trust40 ,those whom it declared to be incapable of sitting in parliament1 or of holding any civil or military appointment1 were divided into four classes4 ,the disqualification of such as1 on account of their supposed greater criminality1 were placed in the first class1 was to continue for life1 that of the second class for ten years2 that of the third class for five years2 and that of the fourth class for one year only1 provided they gave previously sufficient evidence of their penitence4--8,acts of the ,parl4 of ,scots10 vol4 vi4 p4 #ceb4--;,ed4 #cif 8,after the woful rout at ,dunbar1 in the first meeting at ,stirling1 it was openly and vehemently pressed to have ,david ,lesly laid aside1 as long before was designed1 but covertly by the chief purgers of the times4 ,the man himself did as much press as any to have liberty to demit his charge1 being covered with shame and discouragement for his late unhappiness1 and irritated with ,mr4 ,james ,guthrie's publick invectives against him from the pulpit4 ,the most of the committee of estates1 and commission of the kirk1 would have been content to let him go2 but finding no man tolerably able to supply his place1 and the greatest part of the remaining officers of horse and foot peremptory to lay down1 if he continued not2 and after all trials finding no maladministration on him to count of1 but the removal of the army from the hill the night before the rout1 which yet was a consequence of the committee's order1 contrary to his mind1 to stop the enemy's retreat1 and for that end to storm ,broxmouth house as soon as possible4 ,on these considerations the state1 unanimously did with all earnestness entreat him to keep still his charge against this order1 my ,lord ,wariston1 and1 as ,i suppose ,sir ,john ,cheesly1 did enter their dissent4 ,i am sure ,mr4 ,james ,guthrie did his1 at which1 as a great impertinency1 many were offended4 ,col4 ,strachan offered to lay down his charge1 being unwilling more to be commanded by ,d4 ,lesly4 ,some more inclined to do so1 but all were quieted by this expedient40--,baillie's ,letters1 vol4 ii4 p4 #cej4--;,ed4 #cig ,the religious zeal of ,binning1 his patriotism1 and his dread of arbitrary power were1 it is clear1 stronger than his loyalty4 ,sir ,edward ,walker1 however1 vouches for the loyalty1 at this period1 of the ,scottish nation in general4 8,for the disposition of the people10 he says1 7,hist4 ,disc4 p4 #aid7 8they are generally for the king and his government1 being most under the notion of ,malignants and ,engagers1 about #ajj of #abj noblemen being in that condition4 ,most of the ,gentry are very loyal1 and in a manner all the common people40 ,binning's language respecting ,charles ,,ii4 at the time of passing the ,public ,resolutions1 appears to have startled his co-presbyter1 ,principal ,baillie1 who writes thus in a letter which was first designed for his friend ,mr4 ,dickson1 but afterwards sent to ,mr4 ,spang at ,campvere4--8,mr4 ,patrick ,gillespie and ,mr4 ,james ,guthrie1 wherever they came1 uttered their passion4 ,i heard one who had married ,mr4 ,patrick's sister's daughter report to ,mr4 ,douglas1 that ,mr4 ,hugh ,binning1 with ,mr4 ,patrick1 in ,kirkaldy1 had spoke like a distracted man1 saying to ,mr4 ,douglas's own wife1 and the young man himself1 and his mother-in-law1 ,mr4 ,patrick's sister1 #8that the commission of the kirk would approve nothing that was right2 that a hypocrite ought not to reign over us2 that we ought to treat with ,cromwell and give him security not to trouble ,england with a king2 and whoever marred this treaty1 the blood of the slain in this quarrel should be on their heads4' ,strange words if true40--,letters1 vol4 ii4 p4 #cfc4 ,the ungrateful1 impolitic1 and barbarous treatment which his ,scottish subjects received from ,charles ,,ii4 after the ,restoration1 must be held to be a proof of the sagacity at least of ,binning1 and a justification of the suspicion with which he and some of the other ,protesters regarded him4 ,it is not unlikely that1 in their case1 the strong appeal to the fears of the ,english and ,scottish presbyterians1 as the supposed friends of monarchy1 contained in ,milton's 8,tenure of ,kings and ,magistrates10 which was published but two years before this1 had not failed altogether of its effect4--,ed4 #cih ,i have not been able to discover to what 8old translation0 the author alludes4 ,but ,wilcox puts the same interpretation1 that he does1 upon the ninth verse of this chapter4 8,sinne1 7viz4 which the wicked and ungodly men commit1 and they know one of them by another17 maketh fools to agree1 7viz4 one of them with another3 q4d4 their partaking in wickednesse joineth the wicked's minds1 one of them towards another27 but among the righteous1 7i4e4 good and holy people17 that which is acceptable 7viz4 before ,god and good men7 maketh agreement 7viz4 among themselves3 q4d4 good things onlie tie good men's minds together740 ,a ,short yet ,sound ,commentarie ,written on that ,worthie ,work called the ,proverbs of ,salomon4 ,london1 #afbd4--;,ed4 #cii ,the ,estates1 or parliament4--,ed4 #djj ,that is1 notorious or manifest4--,ed4 #dja ,in the margin of the authorized version the verse is translated thus 8,a great man grieveth all and he hireth the fool1 he hireth also transgressors40--,ed4 #djb ,that is1 violent blowing4 ,cairding however1 is not unlikely the proper word1 a caird being in ,scotland the name of a tinker4--,ed4 #djc 8,although you expel nature by violence1 she will still return40--,per4 ,epist4 lib4 i4 ep4 #aj4 ver4 #bd4--;,ed4 #djd ,having burst1 as it were1 its floodgates4--,ed4 #dje ,that is1 more4--,ed4 #djf ,that is1 a deficiency4--,ed4 #djg ,gen4 xxx4 #aa4--;,ed4 #djh ,vide ,cic4 de ,offic4 lib4 iii4 cap4 #cc4--;,ed4 #dji ,or mines4--,ed4 #daj ,or1 unsuitable4--,ed4 #daa 8,charity does not inflict punishment because an offence has been committed1 but lest an offence should be committed40--,ed4 #dab 8,he that is not inclined to-day will be more inclined to-morrow40 ,this is reversing the saying of the poet-- ,qui non est hodie1 cras minus aptus erit ,ovid1 ,remed4 ,amor4 ver4 #id4--;,ed4 #dac 8,she does not see what is in the bag behind her40 ,sed non videmus mantic quod in tergo est4 ,catul4 ,carm4 xxii4 ver4 #ba4 ,there is an allusion here to one of the fables of sop4 ,jupiter1 says ,aesop1 placed two bags upon men4 ,the one1 which contained their own faults1 he put upon their back1 and the other1 which was filled with the faults of others1 he suspended from their neck1 upon their breast4 ,in this way1 we cannot see our own misdeeds1 but1 perceiving those of others1 we censure them freely4 ,phd4 ,fab4 sop1 lib4 iv4 fab4 #aj4--;,ed4 #dad ,these are terms 7locus inventionis the place or topic of invention1 and medium1 the argument or middle term of a syllogism7 which1 belonging to the dialectic art1 were employed by the school-men4 ,all the arts and sciences have certain general subjects connected with them which presuppose particular facts1 axioms1 and rules4 ,these general subjects1 being used in the invention of arguments1 were called topics or common places4 8,they were so called by ,aristotle1 as if they were the seats from which arguments were to be brought forth40 7,sic appellat ab ,aristotele sunt h quasi sedes e quibus argumenta promuntur74 ,cic4 ,top4 cap4 ii4--,ed4 #dae ,we grant and solicit in our turn this indulgence4 ,hor4 ,de ,art4 poet4 ver4 #aa4--;,ed4 #daf ,or1 condescendence4--,ed4 #dag ,or1 without its begetting love4--,ed4 #dah ,overlook it4--,ed4 #dai ,most4--,ed4 #dbj ,the word homo 7man7 has been supposed to be derived from humus 7the ground7 because man sprang from the earth4 ,quintillian's objection to this derivation of the word is that all other animals have the same origin4 7quasi vero non omnibus animal bus eadem origo4 ,instit4 ,orator lib4 i1 cap4 #f7 ,such an objection however has but little force4 ,for though1 according to the account which ,moses gives of the creation1 the earth at the command of ,god1 not only brought forth man1 but other creatures1 7,gen4 i4 #bd7 man alone was called ,adam because he was formed of the dust of the ground1 77 ,gen4 ii4 #g4--;,joseph1 ,antiq4 lib4 i1 cap4 #a4--;,ed4 #dba ,that is1 8humble beings40--,ed4 #dbb ,see note page #afh4--;,ed4 #dbc ,humility is 8the seasoning of the virtues10 as well as 8the garb40 ,cicero represents suavity of speech and manners to be the seasoning of friendship 7condimentum amiciti74 ,de ,amicitia1 cap4 #ah4--;,ed4 #dbd ,that is1 8an ornament and covering40--,ed4 #dbe ,crede mihi1 bene qui latuit1 bene vixit2 et intra ,fortunam debet quisque manere suam4 8,believe me1 he who has not attracted the notice of the world has lived well1 and every one ought to keep within his own proper sphere40 ,ovid ,trist4 lib4 iii4 eleg4 iv1 ver4 #be4--;,ed4 #dbf 8,he who falls on a smooth surface1 7yet this rarely happens17 falls in such a way that he can rise again from the ground he has touched40 ,ovid1 ut supra1 ver4 #ag4--;,ed4 #dbg ,a relation of the principal circumstances in ,binning's life follows4--,ed4 #dbh ,that is1 he will not refuse4--,ed4 #dbi ,parcel4--,ed4 #dcj ,such a disburdening of former offences4--,ed4 #dca ,inclination4--,ed4 #dcb ,de ,agricola filios suos docente4 sop4 ,fab4 p4 #ih4 ,oxon4 #afec4--;,ed4 #dcc ,subdue4--,ed4 #dcd ,such a wonder4--,ed4 #dce ,violent inclination4--,ed4 #dcf ,that is1 truths of little value4--,ed4 #dcg ,in the ,scottish universities1 they were said to have laureated1 who had a decree conferred upon them1 as they were 8crowned with laurel leaves40 ,ev4 ,un4 ,com4 vol4 i4 p4 #aec4 ,lond4 #ahcg4--;,ed4 #dch ,these are the generous sentiments of an enlightened ,christian4 ,they would lead us to infer that the author's views1 as a ,protester1 had been modified somewhat before he died or that he had never taken such high ground1 as some others on this score4--,ed4 #dci ,or1 while we1 on the other hand4--,ed4 #ddj ,see note1 page #afh4--;,ed4 #dda ,perhaps it should be at least1 less4--,ed4 #ddb ,the word mystery seems to be used here in the sense of energy4 ,it is sometimes spelt by ,scottish writers mister and myster1 and signifies an art or calling1 being derived from the old ,french word mestier1 a trade4 ,when employed to denote something above human intelligence1 it has a different origin 7being formed from 1 a secret74--,ed4 #ddc ,exonerate1 or unburthen4--,ed4 #ddd ,or harness4--,ed4 #dde ,senec4 ,ep4 #ajg4 ,see note1 page #gf4--;,ed4 #ddf ,we are not1 8of our own authority40--,ed4 #ddg ,that is1 weight or force4--,ed4 #ddh ,that is1 the honour not a load or a load of honour4--,ed4 #ddi ,confined4--,ed4 #dej ,see note1 page #aae4--;,ed4 #dea ,the friendly salutation which the steward of ,joseph addressed to his master's brethren1 when they went a second time to ,egypt to purchase corn1 was 7 ,shalom leikoum7 8,peace be to you40 ,after the lapse of so many ages1 it is interesting to know that this still continues to be1 with little variation1 the common salutation of friends in the ,east4 ,salam aleikoum1 8,peace be with you10 is immediately acknowledged by a similar greeting1 ,aliekoum salam1 8,to you be peace40--,ed4 #deb ,to sit an offer is1 not to accept it4--,ed4 #dec ,reception4--,ed4 #ded ,the heathen mythologists represented the ,sirens to be three in number1 and described them as effecting the destruction of mariners1 by luring them from their course with their singing4 --,they the hearts ,enchant of all1 who on their coast arrive ,the wretch1 who unforewarn'd approaching1 hears ,the ,sirens' voice1 his wife and little ones ,ne'er fly to gratulate his glad return2 ,but him the ,sirens sitting in the meads ,charm with mellifluous song1 although he see ,bones heap'd around them1 and the mouldering skins ,of hapless men1 whose bodies have decay'd4 ,hom4 ,od4 lib4 xii4 v4 #ci4 ,cowper's ,translation4 #dee ,that is1 one tune from another4--,ed4 #def ,or gifts of nature4--,ed4 #deg ,see note1 page #eie4--;,ed4 #deh ,in the ancient ,scottish dialect as in this instance1 always is frequently synonymous with although1 however1 notwithstanding4--,ed4 #dei ,that is1 coldly4--,ed4 #dfj ,natural4--,ed4 #dfa ,fallen out or quarrelled4--,ed4 #dfb ,some words are omitted here1 which may be supplied thus3--though they said this1 they perverted ,god's meaning of the law1 c4--,ed4 #dfc ,serves the purpose4--,ed4 #dfd ,imperfect attempts4--,ed4 #dfe ,a ,scottish forensic word corresponding to ,surety4--,ed4 #dff ,acknowledge this4--,ed4 #dfg ,a name formerly given to bankrupts in ,scotland4--,see ,act4 ,james ,,vi4 par4 #bc1 cap4 #ah4--;,ed4 #dfh ,attending the church4--,ed4 #dfi ,aim at4--,ed4 #dgj ,near the command4--,ed4 #dga ,a belief in the prevalence of witchcraft at this time seems to have pervaded all ranks and classes4 ,an ,act of ,parliament was passed against it on the #ast of ,february1 #afdi4--;,ed4 #dgb ,portal1 or gate4--,ed4 #dgc ,exempted4--,ed4 #dgd ,the illustration of the second proposition found in the text1 8,there is a faith feigned1 and a faith unfeigned1 a true and a false faith10 7p4 #fjb7 is omitted4 ,we may conclude that this was the subject of a separate sermon1 which has been lost4--,ed4 #dge ,deposes or testifies4--,ed4 #dgf ,that is1 foresee or anticipate4--,ed4 #dgg ,charges1 or accusations4--,ed4 #dgh ,than4--,ed4 #dgi ,gates4--,ed4 #dhj ,remove4--,ed4 #dha ,always4--,ed4 #dhb ,a proverbial expression signifying food and raiment4--,ed4 #dhc ,much less4--,ed4 #dhd ,the sect of ,seekers hold that there are not at this time1 neither have been for many ages past any true ministers or ambassadors of ,christ4 7,gillespie's ,miscellany ,questions1 p4 #a4 ,edinburgh1 #afdi47 ,a few years before this1 ,laurence ,clarkson1 a ,seeker1 published a pamphlet entitled 8,the ,pilgrimage of ,saints40 ,edwards1 in his ,gangrna 7,part ,i1 p4 #bd1 ,part ,,ii1 p4 #f4 ,london1 #afdf7 refers to it for an account of the opinion of the ,seekers4 ,clarkson declared that in these days there ought to be no churches built1 no sacraments administered1 that the saints as pilgrims1 wander here as in a temple filled with smoke1 not being able to find religion1 and that1 on this account1 waiting for a church and for the coming of the ,spirit as the apostles did1 they ought to seek knowledge of any passenger1 of any opinion or tenet whatsoever4--,ed4 #dhe ,see note page #fjg4--;,ed4 #dhf ,kindred alliance4--,ed4 #dhg ,or1 in the third place4--,ed4 #dhh ,notwithstanding4--,ed4 #dhi ,a cold desire4--,ed4 #dij ,that is a glimmering or slight degree of desire4--,ed4 #dia ,this was the exclamation of ,archimedes the celebrated geometrician of ,syracuse1 71 71 after discovering1 when in the bath1 a method of detecting the quantity of alloy1 which a fraudulent artisan had mixed with the gold of ,hiero's crown4 7,plut4 ,mor4 et ,phil4 ,op4 p4 #ajid47 ,an exclamation somewhat similar was uttered by ,cicero1 when1 searching for the tomb of ,archimedes in the neighbourhood of ,syracuse he at length perceived it covered with thorns and brambles 7,cic4 ,tusc4 ,quest lib4 v4 cap #bc47 ,but if they had cause to be delighted1 much more surely had ,philip the apostle reason to be so when addressing ,nathanael1 he cried out in ecstasy--,we have found him of whom ,moses in the law and the prophets did write1 ,jesus of ,nazareth1 the son of ,joseph6 ,john i4 #de4--;,ed4 #dib ,in the present world4--,ed4 #dic ,specify or enumerate4--,ed4 #did ,acknowledging4--,ed4 #die ,path or way4--,ed4 #dif ,than4--,ed4 #dig ,fix upon4--,ed4 #dih ,that is1 no thought of eternity4--,ed4 #dii ,quid non mortalia pectora cogis ,auri sacra fames8 ,virg4 neid1 lib4 iii4 ver4 #ef4 8,o sacred hunger of pernicious gold6 ,what bands of faith can impious lucre hold80 ,dryden's ,translation4 ,nihil enim est fam angusti animi1 tamque parvi1 quam amare divitias nihil honestius1 magnifi entrusque1 quam pecuniam contemnere1 si non habeas si habeas1 ad beneficentiam liberalitem que conferre4 8,there is no surer characteristic of a narrow and little mind than to love riches1 nothing more amiable and noble than to despise money if you possess it not--if you possess it1 to be beneficent and liberal in the use of it40 ,cic4 ,de ,offic4 lib4 i4 cap4 #bj4--;,ed4 #ejj ,that is1 8,it is difficult things that are admired40--,ed4 #eja ,excites4--,ed4 #ejb ,from these1 as from mount ,pisgah4--,ed4 #ejc ,that is1 not 8by a leap40--,ed4 #ejd ,intrusted4--,ed4 #eje ,too little4--,ed4 #ejf ,that is1 bedecks4--,ed4 #ejg ,that is1 has no interest in the world4--,ed4 #ejh ,that is1 the way in which you will take or receive4--,ed4 #eji ,that is1 the duty of sobriety4--,ed4 #eaj ,much more4--,ed4 #eaa ,it must be perceived that the reading ought to be 8overcome like the ,archangel40--,ed4 #eab ,it is no less obvious that for 8the prince ,gabriel0 we ought to read1 the prince ,michael4 ,see ,dan4 x4 #ac1 #ba2 ,jude #i2 ,rev4 xii4 #g4--;,ed4 #eac ,that is1 the prospective glass4--,ed4 #ead ,or tutelage4--,ed4 #eae ,declining4--,ed4 #eaf ,that is1 disposed4 ,the word1 though now obsolete1 is found in ,hooker4--,ed4 #eag ,that is1 that hang low1 and take a sweep of every thing by the way4--,ed4 #eah ,a single word appears to have dropped out here1 the absence of which materially changes the meaning of the author1 and makes him contradict himself4 ,the sentence1 it is conceived1 ought to run thus3--faith and a good conscience scarce sail but in one bottom1 that is1 in one ship4--,ed4 #eai ,that is1 insipid4--,ed4 #ebj ,upon the earth4--,ed4 #eba 8,it is hard to find many who are not tipplers or common drunkards1 or will drink drunk on occasions and with company40 ,causes of the ,lord's ,wrath1 p4 #ag4 printed in the year #afec4--;,ed4 #ebb ,that is1 a convenient time or place4--,ed4 #ebc ,or1 till the evening4--,ed4 #ebd ,that is1 insane worldlings4--,ed4 #ebe ,property4--,ed4