V 4 
 
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 vS'V 
 
 ikA 
 
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 DUKE 
 
 UNIVERSITY 
 
 LIBRARY 
 
 Treasure %gom 
 
 iL^i 
 
^ 
 
j HUMAN MA.TIJR1 
 
 ^^ ' INI t\ 
 
 FOURFOLD ST/ 
 
 O F 
 
 JL 
 
 
 Primitive Integ^i ty,1 f The Parents of T^l ^ 
 *^ .? kkn^d ill Paradife. 
 
 ENTIP.E Depravat^P? 
 
 Begun Recovery, 
 Consummate Hai|^ 
 
 I- CA^ 
 
 The U N REG EN E R A^ F . 
 
 The Regenerate. 
 All Mankind in the 
 
 NESS or Misery., " 'j [ Future State. 
 
 c IN '.Several 
 ' PRACTICAL DISCOURSES. 
 
 By Mr. THOMAS BQSTON, 
 
 Late Minifter of the Gofpel at EiyRicK. 
 
 '■ ■ — = — ■ ^ 
 
 A NEW E D I T I O N. 
 
 Carefully Revifed, and ea'nefliy R.eccnniici|dcd 
 
 To fhe Perufal of every CuRisriAN F.'^milY, 
 
 By the Reverend Mr. Michael B o s t o n, 
 
 MinifltT of the Gofptr in Fa l k i r k , the A ^^ i r c ?v '^ G rai-jdron . 
 
 John ii. 24,25. 5«/ Jr/usdid not commit himjsffunto them 
 
 h.icaufc he kneiv alt Men. And nce'ded nut thai any 
 
 Jhoiild tejlify of Man : For he knevj -what luas in A'^an, 
 
 Luke ix. 19. Fcf kngzu not luhat manner cf Spirit ye are vf, 
 
 Prov. 'AKvii, i(). As in fVater^ Face anfwcreth to Face: 
 
 So the Heart of Man to Man, * 
 
 :. FALKIRK: 
 Printed arid fold by Patrick M a I R. 
 
 M. DCC, LXXJ^JV. 
 
W!^^ 
 
RECOMMENDATION,. 
 
 By the Reverend 
 
 Mr. MICHAEL BOSTON, 
 
 The Author '^s GrancIIon. 
 
 HUMAN NATURE in Its FOURFOLD S-^ATK, 
 was the firft Production of my venerable i'u : iter, 
 inti'oduced to the PuBtic. It raado ii3 liril appr ixaiice 
 ill the year 1720. — Since thr.t period, it has uiiclrrcrone 
 at an average, One complete Edii * on every two years. 
 Twenty tiioufand Copies of it 'have been exported to- 
 America, from one fmirle City in Scotland, befides 
 thofe that have been fent to the 'Continent ^rom Esc- 
 LAND and Ireland. The rapid fale of th: -Jook'npon 
 its lirft Pubhcation, is a demonfb'ative proof or the ef*-"?Tii 
 in which it was then held : and the uninterrupted de- 
 mand for it ftill, Ihows that the Principles it ii icnkates, 
 are yet held in repute. All that I need further to add, 
 is, That the prefent Edition is printed from that o :e 
 Reviled and Conceded by the Althor hLnfeif, and 
 may therefore be eileemed correct. 
 
 F^LKfRK, Deer. 17S4. J^ 
 
 MICHl. BOSTON, 
 
 v/. 
 
-— JL-.j[J[]a[]CX.LJ.JLJLJLJL 
 
 P R E F A C E. 
 
 i-'t 
 
 '.. maxim aiT)o;iJ3 AVJfe ir.ji, Tljtit the knowledge of 
 .rioi? is oFas great ufein theoint^jM^f^ of hum:in life, as the- 
 kii'»v.lcJ^e of thi.-ips : and it :s moil clfc'^i:-.^ that he v/lio Kjiows ' 
 the vAnaus ten^^iers, humours, aiul difpoliti^ms of men, who 
 can Tint] out their tursi erf thiKght, and i^enctrate iaio liiWlxrct 
 ir'.'r.i;s and priaeiplcs of ibcij ac'ti.igt, ivill not be ar a Tj1'> t > 
 liixl out proper :Ti«ins for comp\iifih'7 his aims, w'AX caGly pre- 
 \ir\c i i:ni"clr'rroin iiiares, ar.d eVtiK-r evite or oveico:ne difficul- 
 ties. 1^4l the kiu^wlcdge of human nature, morallj^coivlidcrcd, 
 or, ;n other \ror(is, cf the temper aixl difpofition of the Ibul ii 
 its moral poA'Cii, is of much g-catcr value ; as it is of ule in tie 
 cop'.err.s oFaii unchangcvWe life and world : he who is poiitrntd 
 Of fj v*iliJibL' a branch of icno\vl?di;c, is thereby capacitated la 
 'y^\.^ a»K»ot of himfelf, to undcrilaiid true Chridianity, aoii to 
 c'-^ -e've j-.titiy ofperfc(fl happinef^, and confumrpate mifery. 
 I'le def>: avity of huma'a aauire is fo jt&inly taught, ypa 
 catcd ill Jacied Scripture, a-ui is 41) obvi^as to every think- 
 naii's obfervaiiou, \v\*.o fcarclies his own brcail^ and rcflecli 
 . ir-s temper' aiid acf.ii;^:-^ that it is (urprl^in;?ly llran^c 
 crfoi, how :: comei to pdi's, tliat this important truth 
 > 1 , ;,u:le Uiideritoi^d, yea fo much di(belic\ ed, by men who 
 J^Ccfr the name of j-ofpel Miniiters. Are there not pcrfon j to be 
 
 fotind in a Dcighbourinir iiatiou, in the c^iatacter of pr* ' 
 
 appcarinjT daily in pulpits, v/n© are lo unacquriiarcd w'- 
 Bibles and themrelvrvthat ihey ridicule the doctrine of u, ; .> .i 
 iin as nnlatdi'^ible jarcon ? If'l'icy are perfons of a mor?.; hk- 
 and cor 'f' " tiDn, tliey feera to imi'^'ne, the.y c.i . ' t 
 
 httrvr thin th3v are: if they are immoral, they (<.. * : • 
 
 , tliat they can become virluoirf, yea .-< 
 ife. Th^fe arc trie men who talk of : 
 i. A\x^ -utvirc, of grcatY^tii of miji'd, nobl 
 .:' :ro!tty of ^piri^: as if they intended to p. 
 
 }i, that pride is a good pruisiplc, jUiJ Uo i:u: Ld '^ > 
 
PREFACE, r 
 
 that pride and felfiflinefs are the bane of mankind^ produ(flive 
 of all the wickedneis^ and much of the mil^ry Vj be found in 
 this an^ in the other world j and is indeed that^ wherein the 
 depravity of human nature properly conhtls. 
 
 Upright Adam's nature faintly adumbrated the^ divine, in a 
 moderate felf-el>eem, an adequate felf-lo\e, and delightful 
 reflexion on his own borrowed excellency, regulated by a jull 
 efteem of, and fupremeiove to his. adored Creator : whence a 
 peaceful Ibrenity of mind,, a loving, compallionate and benevo- 
 lent d.I'pofition of foul, a depth of thought, and brightnefs of 
 iinigipation, del-ghtfully employed in the rapturous contemp- 
 lat'ou of hii Maker's iniinite perfections ; thus bearing th<? 
 divine image, and refembling GoD that-made him. But no 
 fooncr dkl he diiobey the divine probatory command, than the 
 fcales were caii:, his modcraad lelf-elieem degenerated into 
 pride, his adequate felf-love flironk into mere lelfifhnef^, and 
 his delightful reflections on his own excellency, varied into fhe 
 tickling plealures of vanity and conceit : he loil view of the 
 Author of his being, and thenceforth, iuftcad of d«Iighftvg iu 
 him, firjt dreaded, and then defpifed hhn. 
 
 The niodeft, and therefore hitherto anonymous author of the 
 following difcourfes, Mr. Thomas Boston, having bandied 
 this lubjccL liT'preaching'to hi? f)wn obfcur'' parochial conprega- 
 tion of Ettrick,' in the fheritldom of Selkirk, had a particular 
 view to rl-eir beneiit, in printing and publiOiing them i and 
 therefore the ftile and metl\od is phain and fimpley and the firil 
 'edition printed on coarfc paper-; but the fubjeift is fo compre- 
 hendve and important, lb well managed, and the bonk has been 
 "fo v.tU reecived, that it nc-.w appears in the w'orld more em- 
 beiiiihcd, as well as better corredtqd than formerly. 
 '■ ' Let it fufficc, to recommend it to thoie who have# right 
 tafte of genuine Chriilianity, that all the Author's uotlons flow 
 fo directly from the facr<;d fountain, that it is to be doubted, 
 if he has had much recourfe to any other helps than his Biblcr 
 and his God for alTiftance. Mean-time*, 1 am aware of ai-k 
 t.xception from thcfe who rank themfelves among the polite 
 part of mankind, as that tliere is the fame hariTi peculiarity of 
 dialet*! in it, which is commonly to be found in books of practical 
 divinity. But 1 beg leave to obferve, That the dialed they 
 ciccptagainll:, is borrowed from Sacred Scripture: and likeas 
 *•' it has pleafed God, by the foolilhnefs of preaching to fave 
 '^ them that believe;" fo alfo to countenance what they are 
 diipieafed with; by the operations of his Spiiit oij. the miiids of 
 
 a3 . trc3 
 
tTi PREFACE,' 
 
 true Chnftiams, as their common experience witaefTcth. Ho.v- 
 ever, 1 heartily wifh, the exception were altJ^^ether removcc!, 
 by lome perlbns digclling into a methodical treatile, the views 
 ot* human nature in iy primitive perfection, in its depraved con- 
 dition, and in its retrieved Hate, who is mailer of modern iKle, 
 and throughly underdands the luiTijcvfts dil'courlld in this^book, 
 that by becoming all things to all men, Some, viz. Ot'all raiiks 
 and kinds of hku, may be gained. 
 
 I am not to declaim at large in favours of religi. «i ; this 
 were to write a book by way of preface. Many iblc pens 
 have been employed in recommending it to the world by llrong 
 arguments drawn from its uf^'fulnefs to foclety, its fuitableneJs 
 to the dignity of the rational nature, and the advantages arif- 
 ing to men fiom it in this and t« e other world. But, after all, 
 may not one be allowed to doubt, if religion be rightly undcr- 
 ftood by all its patrons ? may not the beauties and excellencies 
 «)f ,1 precioos gem be ele^^antly dclcribed by a naturalift, or 
 jjwtiicr, who never law the particular one he talked of, and 
 knows little of its nature, lef'* of tiie conltruftioa of its parts, 
 and nothing of its proper uie I Are there not men t)f bright 
 parts, who reafon hnely in defence of religion, and yet are i<> 
 inuch Grangers to it, that they brand the perf .n5 who are fo 
 h:ippy as to be pfjifeircdof it, with the hard name of (piritu^i!t<, 
 reckoning them a kind of Enthufiafts, unworthy of their regard. 
 The truth i^, Cliriltianity is a myllery, mere realon doc« not 
 comprehend it. There is a fpiritual^ifccrning nccelHiry to it? 
 being rightly underftood, whence it conies to pafs that men of 
 great learning and abilities, tho* tliey read the Scriptures with 
 attention, and comment learnedly upon them ; yet do nor, yea 
 cannot, enter into iho vein of thought peculiar to the infpircd. 
 penman, bccaufe lh?y flidre not of the lame Spirit ; whciefore 
 Jt is, that the Apoltlc Paul alferrs, the natural, that is, unre- 
 •generate man, not to '* know the things of God, neither indeed 
 *^ to be capable of knowing them, btcaule they are fpiritualiy 
 •* dilberacd." 
 
 From what has been laid, it U eafy to conclude, That po 
 pedantic apology on the part of the Author, for appearing in 
 print, or fawning compliments to the courteous reader, on flie 
 part of the prcfacer, are to be expected. The truth is, both 
 the one and the other are rather little arts, vail-ni' jiedantry 
 and conceit, r'nan evidences ofmodelly and good- leaie. It is 
 .of more ule to recommend the perufal of the hook to pcrfons ot* 
 rdl ranks and degrees, from a few iuitable topicks^ thail to (hew 
 
 wherein this Edition differs from the firik. That 
 
PREFACE. vii 
 
 That JA manWiia, however diitcrtrnced by their rank and 
 
 fcation in the world, i^ave an equal concern ia what :s re -eaied 
 
 concerning anotha:r and future world, -will be.reauiiy cxned-^ 
 
 and it muli be as readily granted, that .however aiiowabie it 
 
 may be tor men of learning and parts, to pleale themlclvci with 
 
 iineneli of language, jaitnels of thought, and exact connectioa 
 
 in wrhingi upon other iubjev5ls ; yet they ought not to indulge 
 
 tliemfelves in the fair.e talte in dllcourfes on divine tlrlngs, ielt 
 
 they expofe tbemlclves to the juit ccnfure of aJting with rhe 
 
 farne ir.difcretion, as a perfon iu danger of familhing by huiiger, 
 
 \yould be guilty of, if he perverily rejected plain whoUome food, 
 
 when offeied to him, for no other reaibn than tiie waut of 
 
 palatable lauce, or order an<l fpiendor in ferving it up. ^ .- ■ 
 
 The llicred b jok we call t}>e Bible, has a peculiai*fublimity 
 
 in it, vailed with unufual dialect • and lecming inconne<5tion : 
 
 b'Jt it i.< nut therefore to be rejected by Jiien wlio bear tiie name 
 
 of Chriilians, as unconih or unintelligible ; true wifdom dictates 
 
 quite another thing: it counills ui, by frequent reading, to 
 
 acquaint ourlelves well with it; liecoine accuitomed to Its 
 
 peculiar phrafes, and fearch into its fublimities; upon tliis 
 
 ground, that the matters contained in it, are of the utmoil; 
 
 confequence to us, and when rightly u nderltaod, ) ield a rchn«d 
 
 delight, much fu per lor to what is to be found in reading- the 
 
 beft" written books on the moft entertain ii:g fabjects. What 
 
 pleads for the parentis a plea for the progeny; praAical dif- 
 
 courfes upon divine iubjecls are the genuine offspring of the 
 
 I'acred text, and ought therefore to be read carefully and with 
 
 attention, by per foils of all ranks and degrees, tho' they arc 
 
 indeed calculated for^ and peculiarly adapted to fuch as move 
 
 low fpheres of life. 
 
 Let it, however, be a prevailing argument with perfons of 
 all denominations, carefully to read buok-s of praclical divinity. 
 That many of them are not written on t1ie fame motives and 
 principles as other books are; the authors have often a peculiar 
 divine call to piiblilh them, and well-founded hope of their 
 being ufeful to advance Chrillianity in the world. In confe- 
 quence whereof it is, that great numbers have reaped benefit 
 by reading them, efpeciahy in childhood and youth; many have 
 been converted by them ; and it may be queftioned, if ever 
 there was a true Chri{li;in, fmce the Art of Printing made thefe 
 books common, who lui not, in fome ftage of life, reaped con- 
 fiderable advantage from ft^em. This book recommends itfelf 
 in a particular manner, by its being a ihort fubilantlal fy ftcm of 
 
 prat- 
 
Yii^ P R E F A C E. 
 
 prailical divrrrityi m (Qfljuch, tiiat it mi y \v\^ truth h^ aiTertcd, 
 ri-.at a perfon wlio is throughiy accjaaiated w ith all tfiat is here 
 taught, may, without tl2n;;er to his eternal iptcrvTr, rtir.uip 
 ignorant of othc? tiiiVigs.,^ which pertain to thp Icience <. ' ' 
 jjivii'.'ty.- It is tlierefoie eanicllly recomnrier.dcd'lo the Ic. 
 and frequent pcrufal of all, but efpecidll) r,f luch as. are in i!:at 
 ftage ot lite called youth, and are fo rtaiioned iu the world, as 
 not to be frequently opportiined to hear fcrfiions, and' read 
 coiT.mentarics on the facred text. 
 
 It i'^ cioubtieij incumbent on maflcfrs of families to make fomc 
 provifion of ffiritual as well as bodily food, for Tht\f childrci: 
 and fervant^' ; this is e^c^^tualh'^done by putting pra<ftlcal books 
 in their hand-v,: and therefore this book is numbly and earucllly 
 recommended is a family -book, vshich all the members of it are 
 not only'ifllowed, biit defired to perufe. 
 
 As to the dHTeienre betwixt thib and tlie fort+ier edition, 
 v^hich gives it preference, it lies chiefly in the Author'- not only 
 1 iving revifed the Rile, but the thought in many pia.es, and 
 and correc«:e<I both, fo as to fet fevcral importsint, truths in a 
 clearer light, and make the Aile of th.e-book now uniform, 
 which formerly was 'not fo, becaufe of the explications of pe- 
 culiar words and phralbs in uleamr'ngfl practical divines cl'pe- 
 cially of r'ne chnrch of S<otlar.d, which were interlpcrfed 
 throughout the' former etiitii n, and introduced by Siothtr 
 hand, for the fake of luch perf oas 2\ arc not accuflomcd to 
 tliem.. It remain?, tV.at the prcO.cei not only {'ul'j<jin his iMme, 
 which was concealed in the (nii edtt'on, a^ a teltinvKjy that he 
 tftccms the Author, and values tl.e book, but that he may 
 thereby recoHiinend it in a particular manner to the peruidl f^ 
 perfons of his own acquaintance. If in his aflifting towards i . 
 being publiPiied, And in prefacir.g both editions, he has not r' .i 
 unlent, he has what will bear him up ynder all ccnfure? : tie 
 f luritable will think no cvij, and others will do as thej' plcalc. 
 
 iriNRrRGH, iSih ") 
 March, 1729. 3 
 
 ROBERT WIGHTMAN; 'i '^ ' ' 
 
THE 
 
 CONTENTS. 
 
 The State of Innocence, or PraMiiivE Integrity,, 
 Dllcourfed from Ecc!ef. vii. 29. 
 
 O? Man's oripr.?.! rigliteoufnef^, ' — P^g*^ 3 
 
 His undcrllariding a lamp of lieht, — 4 
 
 His wil 1 it ra jg^^ t -a- ith the Vvill of G od , •— ib 
 
 . His affedlivons orderly anJ pure, -- _ — — S 
 
 The qualities cf this lighteourneff^, — — 6 
 
 3f man's original happinef*-^ — — 8 
 
 !Man a glorious creature, -^— — ib. 
 
 The favourite of heaven» — — 9 
 
 The covenant of works, — 10 
 
 Lord of the world, - — — — H 
 
 The forbidden tree a Hay Co keep him from fal^ng, ib. 
 
 His perfcvfl tranqu;llity, " 12 
 
 Life of pure delight, — — — jh 
 
 Man immortal, — r- — I^ 
 
 Inftrudions from this (late, 14 
 
 Three forts of perfon^ reproved, ' • 15 
 
 A lamentation over tli£ ruins, — . — 1 4 
 
 [I. The State of Nature: Or, State of Entirs 
 
 D^ P R A V A T I ON. 
 
 Head I. The Sinfulness of IVL«nV Natural State, 
 Difcourfed from Gen. vi. 5. 
 
 THAT Man's nature is corrupted, proven, — p. 22 
 
 From God's word, — ib. 
 
 From mens experience, and obfervalion, — 25 
 
 Fallen xAdara's im^ge, in eleven particulars natural to' men, 30 
 
 Of the corruption of the underilaiidiag, 35" 
 
 Weaknefs with fefpect to fpiritual tilings, — 56 
 
 Three evidences cf it, 37 
 
 G;-ors darkoefs in fpiritual thing?, — — ib. 
 
 Four evidences of it, 41 
 
 A bias in it to evil, ib. 
 
 Six evidence? ©f that bias, 45" 
 
 Averfion ro fpiritual truths, -^ — -46 
 
 Three evidence?^! icreof, — : — ' 4*1 
 
 -t'ronenefo to !i<5s and fallTiood, 49 
 
 Ma.n naturally hioh-miinded, 50 
 
 Of tlx corruption ^-f the will, jb. 
 
 Utter inabiiiiy for what is truly gocJ., — r- 51 
 
X The C O N T E N T S. 
 
 Two evidences oFit, p. j^ 
 
 Averfenefs to good, ^f 
 
 Four evidences of it, ih. 
 
 Proneneis to evil, « 57 
 
 Five evidences of it, 5S 
 
 Enmity aj^ainft God, • 59 
 
 Againlt the being and nature of God, 6r 
 
 Five queries, for couvidion on this head, — ib. 
 
 Againft the Son of God, -^ ' 62 
 
 In his prophetical olfice, 64 
 
 Two evidences ot it, ib. 
 
 In his pricftly office^ — 65 
 
 Three evidt-nces of Jt, , ib. 
 
 In his kingly office, 66 
 
 Three evidences of it, 67 
 
 A peculiar malignity agiinft the prieftly office ; corrupt 
 nature lying crofs to the gofpel-coiitrivance of falvaiion, 68 
 Four proofs of it, — — — 
 Bent to the way of the law, as a covenant of works, 
 Four proofs of it, — — — 
 Againft the Spirit of God, — — — 
 Againft the law as a rule of life, — — 
 Tv'o evidences of it, — — — 
 Contumacy ag^xinft the Lord, — — — . . 
 Perverfeneis in reference to the chief end, — — 
 Of the corruption of the affcdlion^ 
 
 of the conlcience, 
 
 of the memory, 
 
 The body partaker of this corrupLion, — ■ • 
 
 How mail's nature was corrupted, • 
 
 The doflrine of the con uption of nature applied, — 
 
 The natural man can do nothing but ilu, 
 God takes I'pedal notice of the lin of our nature, -"- 
 Evider.ccs of mens overlooking the fin of thc'.r nature, 
 
 Wherein tlmt fin is to be ipecially noticed, • 
 
 Why it is to be fpecially noticed, — 
 
 How to get a view of the corruption of nature, 
 
 Head it. T!^ Misery' of Man's Natural State, 
 Dircouvlcd from Fph. ii. 3. ~ P* 97 
 
 MAN's;iatural ftate, a (Uteof wrath, — 98 
 
 What this 'fcate of wrath is, ib. 
 
 Wi alh in the heart of God againft the natural man, 99 
 
 Wrath iji the word of God againft him, _— — ib 
 
 Wrath in the hand of God againft hin 
 
The C O N T E N T S. xi 
 
 ©n his body, , p- lOo 
 
 On his Ibul^ loi 
 
 On his enjoyments, loi 
 
 He is mider the po\rer of Satan, — -- ib. 
 
 Hath no Security for a moment's fafety, .102 
 
 iV rath againit him at death, ' 105 
 
 — at the general judgment, 104 
 
 The qualities of that wrath, 105 
 
 The dottrine of the ftate of wrath confirmed and vindicated, 1 09 
 
 SeveraWini>ru<rtions from it, — — 112 
 
 Alarm to the unregenerate, — — ib. 
 
 They are Uiidei the covenant of works, 113 
 
 Tiiei'- mii'er) ;n that relpetft, ib. 
 
 They are without God, - 115 
 
 Their mifery in that refped, ib. 
 
 Inftaucesof the wrath of God, 116 
 
 A v-ew of the nature of God, wliole wrath it is, 117 
 
 Hew to flee from wrath, - 118 
 
 A few words to the faints, 119 
 
 A word to all. — 122 
 
 Heid III. Man's Utter Inability to recover bimfelJ^ 
 Difcourfed from Rom. v. 6. John vi. 44. — 122 
 
 ONLY two v/ays of man's recovering himfelf fuppofabie, 
 viz. the way of the law, and theway of the golpel, 124 
 l^an unable to recover himfelf in the way of the law, 126 
 He cannot keep the commandments pcrfe6liy, — ib. 
 
 The perfection of law-obedience, four-fold, -- ib. 
 
 He cannot fatisfy the juftice of God for ivs fni, --- 127 
 Objc^. God is me^-ciful : wc hope to be laved, if we i}o as well 
 
 as we can. Anfwered, - 129 
 
 Man unable to recover himfelf in the way of the gofpd, to 
 embrace and \ife the help offered for his recovery, ib. 
 
 Proven by fevcral arguments, »--- igt^ 
 
 ObjeiH:. (i.) If we be under an uttc;r inability to do any 
 
 good, now can God require us to do it ? Anfwered, ib. 
 
 XDbjcft. (2.) Why do you then call us to believe, repeat, 
 
 and ufe the means ? Anf^vered, - 1^2 
 
 "Obje<fit. (3.) The ufe of means needlefs, fee-ng we are utterly 
 unable to help ourfelves out of the Ibte of fm and wrath, 
 
 • Anfwered, -- -•- 1 34 
 
 Queft. Has God promifed to convert and fave them, , 
 who in the ufe c.f means, do what they cap towards 
 
 their own Fclief? Ai^wered, ib. 
 
 The CoAcIulion of this head, •-..- — 135 
 
^ii' The C O N T L ., . 
 
 o. 
 
 III. The State of Grace, or Begun Recpvciy. 
 Head I. Kegenerati6n Dlfcourfcd from i Pet.'i. 23. 
 
 p. i3< 
 
 OF the nature of repffn critic i; 
 
 Partial cluTij;cs niillaken for Liii» L-ans;c, i;i 
 
 The chance matle in regeneration^ what it is, --- 14. 
 
 In p^encral, 14 
 
 In particular, li. 
 
 The nvnd illuminat^cl, 245 
 
 The will renewed, lb 
 
 Cured ofit^ utler inability to good, 14' 
 
 Endued with a fixed averfion to evil, — Ip 
 
 a bent and projKnhty to goot!, 14": 
 
 Reconciled to the covenant of peace, ' — 14S 
 
 Difpofcd to receive Jefus Chi ift, ib. 
 
 The aiioflions are changed, — --- --- 149 
 
 Reaificd, ib. 
 
 — — Regulated, — — i jo 
 
 TliC conlcic'.Ke renewed, — — ' I Jl 
 The mciTiory bettered .by, regenerating grace, ^i 52 
 
 Tiie body changed in refpe<^ of iifc-, 1^5 
 
 The whole converfation changct', _ ib. 
 
 The rcren-.Mance bctwbct nktural and fpiritual generatbn, 
 
 in ivTc pirticulars, 1 56 
 
 Trial of one's flate, whether born a^a1n, or not, — 1 59 
 
 Some calV« of douhtiih:j Chrillians rcfolvcd, 163 
 
 C?Je (i.) -< The prcclfd time and way of one's 
 
 convcrhon not kn<AMi, — ■ ib. 
 
 Cafe (2.)'- Sin prevailing, — — ' ib. 
 
 Cafe (3.) CorrviMtio'iN -more violent than formerly^ 164 
 
 Cafe (4.) Affe»5lions to the creature ftronger 
 
 than to the Ci eator. — Glowing afFe*5lions io God gone, 1 6 J 
 Cale ( 5. ). — Attainments of hypocrites and apoiftites, 
 
 a terror. " n ^^7 
 
 Cafe (6. ) Failiac fhort of the faints mentioned 
 
 in fcripturc, and of oth.ers, — '• — i^'^ 
 
 r- ifc (7.) No child of God fo tempted, — ib. 
 
 Cafe laft. Stran.?je and unufual afBlftion?, 170 
 
 The necfflity of regenv ation, » — — — 1 71 
 
 To qualify o^ie to do t;Ood, — — — ''b. 
 
 To co.nmunioD with Gfjd ia dutief^, i "3 
 
 To^;^al c cnc meet to. lifavcn, ^ 74 
 
 T«> one'v being admitted intohca ■ ph, ■ 7 75 
 
 Advices to thiC nnrcgcnerate^ — — — 1 7^ 
 
Tbe • C O M T E N T S. 
 
 Head II. The Mystical Union betwixt ChrMl ami 
 Believers, riiicourreci, t'roni John xv. 5. p. 179 
 
 A General view of the Myiticai Union, 181 
 
 The natural flock oF all men, Adam, - 184 
 
 Originally a choice vine, — — ib. 
 
 Now a degenerate flock, l8> 
 
 Fruits growing on the branches ol^ the nature of the (lock, ib. 
 
 Adeacfflock, . — . ^ 1S7 
 
 The condition of the branches in that relpe^fl:, ib. 
 
 A killing flock, 1S9 
 
 The condition of the branches in that 'refpecl, ib. 
 
 T]:?e fuparnatural flock, into which lhe4:>ranclies are ingrafLfd, 
 
 Jefus Chrifl, 190 
 
 T^.e brandies taken out of the natural ilcck, and grafted into 
 the rnpernatural fl<ick, the ele<5l, 19 1 
 How they^are cut off from the natural ft<x;k in twche parti- 
 culars, 192 
 
 plow ingrafted into Chriil, 203 
 
 Chrill apprehends th? iinner by his Spirit, ' ib. 
 
 The fmner apprehc.ids Chrill by fait'i, ib. 
 
 VxjW one may knc^jnr- one's rclf4:o be appreiiendcd of Chrid, 'io^ 
 Tl":c beneiics flowing to believers from union witli Chrill, 207 
 
 Juftiiication, : — ^ — ■ 2oS 
 
 Peace^with God, and peace of confcicnce, 2 10 
 
 Adoption and S:in(fciticatiorv, • 213,214 
 
 Growtli in grace, 2lS 
 
 Q^iell.'If all true Chriftiani be growing ones, what 
 Ihall be iVid of theib v.-ho, :.:llead ef growing, 
 
 are^ning back ? Anfwered, ib. 
 
 Oiiefl. Do hypocrites grow at aU ? ,An-l if lb, how 
 Ihall we .diilinguifli betwixt their growth, and 
 the growth of the Chriftian ? Anfwered, 2 20 
 
 Frjitfulnefs, • • v • 221 
 
 Acceptance of their fruits of holinefs^ 224 
 
 Eflabliihment and Support, > ■ 226, 22^ 
 
 The fpecial care or^he hufjandman, 23 1 
 
 The duty of faints united to Chrifl, 234 
 
 A w ord to finners, — - — 237 
 
 IV. The Eternal State, cr State of coniummate 
 Kappinefs cr Mifery. 
 Head I. Death, difcourfcd front Job xxx. 23. p. 23S 
 
 THE certainty ofdeath^ ' ■^ V ^ 239* 
 Man's Lifs vanitv, ...^ . 241 
 
 ' b ' 
 
iiv Ihe C O N T ii N T 5. 
 
 A flioi t-livcJ vaniry. — — p. 242^ 
 
 .f A flying vanity, — — 2^^ 
 The dcxflrinc oF death, a i>n/t. i-^-glar-, wherein to buhoidlhe 
 
 vanity oF the woil J, — — — 245: 
 
 A ftore hoiife, torcontentaicnt aud'paTicnce, 2^6 
 
 A bridle to curb lufts coij\ errant about the body, 248 
 
 A IpriiigofChridian lelblution, — 250 
 
 A Ipur to incite to prepare tor death, — 251 
 
 Head II. The Difference betwixt the Righteous and thr 
 Wicked in their death, difcourfed from Prov. xi\ .32. 
 
 'p. 2SCk 
 
 THE wid^td dyin^ ate drivfh away, — 253 
 
 In wh.it carc> a, wicked n:o.n may be willing to die, 255 
 
 Whence tjiey arc dri\ en, and whitlier, — 2 ji 
 
 Driven away in their uickedncfs, — 257 
 
 The hopclciTnd', oF their llatc at death, — 258 
 
 Their hopes <jF peace 3^\d pleafuve in this life cut off, jb. 
 
 They hAv»? no (olid grounvls 10 hope For etcrniil happind>, ib. 
 
 Deaih root^ \i^> their delusive hopes oFb.eaven, ^ 259 
 
 Mdkes their ftate abf; 'lately and For crer hopelcfs, 260 
 Caution a^ninlt Fallc hopes oF heaven ; Charaders of* tlioFe 
 
 H-.-.es — '^ —. — ib. 
 
 Exhortation to haflen out oFa iinlul (late, 26^ 
 
 To be concerned For the Falvatio.i of Others, 263 
 
 ai.^ !L lU oF the godly i-n death, a hopeful flate, • ib. 
 
 Cl.rilt their bed FrieiTd is Lord oF the otJier world, ih. 
 
 They will havea fajc palTage toit^ — 264 
 
 A joyful entrance into it, . — 2^6 
 
 Objefl. — Many oF the godlyj-when dying full (S fears, 
 
 and have little hope. AnFwered, — 268 
 
 Death uncoiiiFortable to them, in three cafe?, 3(^9 
 
 Ten ca^es or' faints a;>entihuth. Anfwtrcd, — 273 
 
 Co::{id» ration.- to bi7nq; faints in i^y^i} ternib with death, 574 • 
 
 !)to :n go^ii 
 For dearth, 
 
 Direift-on^ how to prepare For dedth, - — 37i 
 
 Head III. The R E s ^ R r e c T 1 o K, d-Fcourfed from 
 
 John V. 28, 29. p. 280 
 
 THE pombiiity of thr icr, It ion, — — 28r 
 
 Th? certainty of the refurrefiion — — 284 
 
 Who(h.;Ilbcraifel, — — — 286 
 
 Whatrhallbe rnfed, _ _ — ih. 
 
 How tbc dead (hail be ra'.feJ, — — — i?'8 
 
^ The C O i\ T E N T S. , :./ 
 
 'The ttiTtience betwixt tLe godly aad the wicked, in 
 
 their relurrection, ^ ■■ p. 2S8f- 
 
 Tac equalities or" the raifed bodies of the faintSj, — 29; 
 
 Tiie t^ualitieb of ti\e laiild bodies of the wicked, • — 395. 
 
 Coaiibrt to the pex^ple ot God, — '■ — 296 
 
 Ttfrrdr to all miLurai men, 29? 
 
 Head IV. The General Judgment, difcourfed from 
 
 Mat: XXV. gi, 32, 33, 34v4i? 46. p. 30Q 
 
 THAT there (hall be a General Jadgment, proven. 301 
 
 Jefus Chi ift the Judge. 304 
 
 Thccomin^of the Judi^e. • — 305 
 
 The fumnKJiis given. 306 
 
 The Judge's fitting down in the tribunal. - ■ ib. 
 
 Tne compearapce of the parties. goS 
 
 Thefepara'.ion betwixt the righteous and tl^e wicked, ' qco 
 
 The trial of the parties, • — — - 311 
 
 The hooks opened. 31 g 
 
 Sentence pronounced on the faiuts. :? 1 6 
 
 The faints judge the world. gi8 
 
 Sentence of diinnation on the ungotliy. 319 
 
 Tiie execution. 322 
 
 The general conflagration. 223 
 
 I Thciplace and t'me of the judgment, unknown. 324 
 
 I .Co;nft;it to thefa'nts. — — ' — 52 j; 
 
 I .Terror to unbelievers. — — — 326 
 
 I Exhortation to prepare for the judgment. — 328 
 
 ! Head V. The Kingdom of Heaven, difcouiTed from 
 
 Mat. XX. 34. — ' — — P- 529 
 
 THE nature of the kingdom of heaven. — ^31 
 
 The faints kingly power and authority. — jb. 
 
 Their eniigns of royalty. — — r — 332 
 White garments, on what occaaon ufcd : much of heaven • 
 
 i' under them. — — — — 333 
 
 ' The country where this kingdom lies. — 338 
 
 The Royal city, — — — ib. 
 
 The Royal palace, — — — 339 
 
 The palace-garden. — — — — 340 
 
 Tlie Rojal treafures. — — — ib. 
 
 The temple in this kingdom. — — — 341 
 
 The focietv there. — — — i. 
 
xvi The C O N T IL \ : 
 
 Tlc-fociety q£ the faints among thcT. 
 
 Society \v'.:\ '.he !;c)}y angels. — —- , ^^j 
 Glo:i .;- 1 oni.,1 v.iioD withG<xl and Qirilr, tliepeTfedion 
 
 of happiiiei.s, .., 3^4 I 
 
 TIh- ^ioiious prcfence ot God and the Lamb, ib. | 
 
 The tull ci'joyment ofGr-d and zhi Larab^ 3 /,6 • 
 
 13y light, ^ * . 'ib. 
 
 Th'.y will fee Chrill, with their bfjdily . r 47' 
 
 They will fee God, "with the eyes of the u..i.„, ; 49 
 
 By exyeJnifntal knowledge, ■ ' 951 
 
 Fiilnei^ of joy unfpcakablc, ■ ■ ? 5 3 
 
 T].e eternal duration o!- this k ogdom, ; 54 
 
 The faints admiilion t- ? the kingdom, p; 5 > 
 
 The quality in whicli they are introduced, — 356 
 
 Trial ofthe'daun to the k^ngd^m r)f iieavcn, — 358 
 
 Duty and coirifori of the heirs of the kingdom, — 360 
 
 Exhortation to t'efe who have no ri^ht to it. — 362 
 
 Head VI. Hell difcourfed of from Mat. xxv. 41. p. 362 
 
 > 
 
 THE curfe under wl/ich the damned (hall be fliut up^ 
 in'helK ^ — , ^564 
 
 Thc'rTniicn- un.!cr that curfe, ' 367 
 
 The Jjunifhjnent of !<;f>,, fepivation from God, ib. 
 The horror of feparation from God, e\^jced b" 
 
 fcveral conlidcrat'.c»ns, 
 
 The punilhmcnt^f fenTe, departing into fuc, ■ 373 
 licll-fiie more vehement ar.d terrible than any 
 
 other, evinced by feveratcoiifit^cralion^, 374 
 
 ^\k i^roperties of the fiery torments in hell, ^76 
 
 Three inferences from this; do^rine, — ' 380 
 
 S ..it- ly with devi' sin this miferableflatc, 582 
 
 The eternity of the whole, . 3S3 
 
 What eiemity is •= ■ i^'- 
 
 What is eternal in the ftate of the damned, — J? ^4 
 
 Rcafjnablenef«; of ihe eternity of the punilhment of the damned, 
 
 ■ A meafuring reed to mcafure our time, and endeavours ( 38 7 
 
 • for falvation by, ■ 388 
 
 A balance to difcover the lightucfs of what is falfly thou^it 
 
 weighty, and the weight of what is falfly thought light, 389 
 
 Exhortation to fieefroin the wrath to ccmc. — 390 
 
 S 1^ A T E 
 
STATE I. 
 
 N A M E L Y, 
 
 The State of INNOCENCE, or Primitive 
 Integrity, in >vliich Man was created. 
 
 EccLES. vii. 29. 
 
 Loy this only have I founds That God hath made Man 
 upright: But they have fought out many Inventions, 
 
 THERE aie four things very necelTary to be known by all 
 that would lee Hea\ en. Firft, What Man was in the llate 
 of innocence, as God made him. Secondly, What he is in the 
 ftatc of corrupt natuie, as he hath unmade him'elf. Thirdly, 
 What he muft be in the Hate of grace, as created in Chrill Jefus 
 unto good works, if ever he be made a partaker of the inheritance 
 of the faints in light. And, Laftly, What he Ihall bein his eternal 
 ilate, a» made by the judge of all, either perfe<5lly happy, or 
 complcatly miferable, and that for ever. Thcie are weighty- 
 points, that touch the vital* of practical godlinefs, from which 
 molt men, and even many profdlbrs, in thefe dregs of time, are 
 quite eftranged. I defign therefore, ander the divine condu(5t, 
 to open up thefe things, and apply them. 
 
 I begin with the firft of them, namely, The flate of Innocence: 
 tliat, beholding man pollflied after the fimilitude of a palace, the 
 ruins may the more affect us ; we may the more prize that match- 
 leis Perfon, whom the Father has appointed the repairer of the 
 breach ; and that we may, with fixed leiblves, betake ourfelves 
 to that way which ieadeth to the city that hath uiimoveable 
 foundations. In the text we have three things : 
 
 1. The itate of Innocence wherein man was created, ^^ God 
 hath made Man upright." By Man here, we are to underftand 
 our iirft Parents ; the archetypal pair, the root of mankind, the 
 compendized world, and the fountain from whence all generations 
 have flreamed ; as may appear by comparing Gen. v. i, 2. '^ In 
 tlie day that God created Man, 'in the likenefs of God made he 
 him, nijleand female created he them, and blelTed them, (as the 
 root of mankind,) and called their name Adam." The original 
 words is the fame in our text, in this fenfe, man was made right, 
 (agreeable to the nature of God, whofe work is perfe<5l) without 
 
 A . any 
 
Ths Explication 'jf the Text. State 
 
 •:y Imperfcjftion, corruption, (-• principal of corruption in his ^ 
 itly or (ouU He was made upright, that is, ftra'^'ht with thc^ 
 
 m 
 
 ill and Uw of God, without any irregularity in hi^ Ibul. By the.^ 
 fct it got in its creation, it dirc^ly pointed towards God, as his 
 chief eiid ; which Jlraipht inclination was reprel'cuted, as in an; 
 emblem, by the eredt hgure of his body, a figure that no othcri 
 living creature partakes of. \N'hat David was in a gofpel-fenfe, 
 that was he in a legal icnfe, one according to God's own heart, 
 altogether righteous, pure and holy. God rcuide him thus : he 
 
 'd not fiill make him, and uhen make hlni rij^hteous; but in the 
 ^ cry making of him, he made hiin righteous. Orijj" ' * ' Hf-*" 
 
 -Ts was concreated with him ; lb that in tlic ian : ;.c 
 
 V. as a Min, he was a righteous Man, morally good ; with the 
 lime breath that God breathed in h'm a living foul, he j)reathcd 
 m him a righteous foul. S; 
 
 2. Here is Man's fallen ftate : *' But they have foujjit ont 
 many inventions.^* They fell off from their reft in God, arid f(il 
 upon fceking invention*; of their own, to mend their cafe; and 
 ■*^ey quite marred it. Their ruin wis from their own proper 
 -iiolion ; tbey would not abide as Gcd had made them, but they 
 <bught out inventions to deform and undo tlcmfelves. . 
 
 ^. Obferve here the certainty and importance of thofe things, 
 '- Lo, this only have I found, &c." Believe them, they arc the. 
 : "fult of a narrow fearch, and a ferious inquiry perfonned by the 
 
 . iieil of Men. In the two preceeding verles, Solomon reor^fents 
 .linr.felf as in quell of gootlnelsin the world, hut the iliuc dPit was 
 he could find no Citisfying iifue of his fearch after it; though it 
 was not for w^ant of pains ; for he counted one by one, to fiud 
 out the account. " Behold this have I found, (iaitli the Preacher) 
 to wit, That (as the fame word is read in our text) -yet my 
 foul fceketh, but I find not." He could make no fatisfymg dll- 
 covery of it, which might ftay his enquiry. He found goc;d Men 
 very rare, one as it were among a thoufand ; good Women more 
 rare, not one gooil among liis thoufand wives and concubine.-, 
 i Kings xi. ;;• Butcoiild that fatisfv the grand query, " WHicrc 
 Ihill Wifdovn be found ?" No, it could not ; (and if the evpeii- 
 ence of others in this point, run coimter to oolomou's, as 'ti'- no 
 T2fle.5>ion on his difceming, it can as little decide tlie queftion ; 
 \\\\iA\ will remain undetermined till the laft day.) But, amidil: 
 all this uncertainty, there is one point four' 'V •• ' *- ' • 
 
 ^' This have I f<»und." Ye may depend up 
 
 fn:^.. -i be fully '■ " 'i it: *< Lothis: '■ 
 
 r liter won. 'l deep and fen. 
 
 '5 nature iiiicv.' depraved, but that oepra.. 
 
 I 
 
The Explicaticn cf the Text, 3. 
 
 not from God, for -^* He-made Man cpright ;" but frpm theni- 
 felves, <' They have fought out many inventions.'* 
 
 Doctrine, God made Man aliogsther righteous, 
 
 THIS is that fta'te ©f innoceacc in wHch God fet Man down 
 in die world. 'Tis defcribed in the holy Scriptures with a 
 running pen, in comparifon of the following ftates •; for it was of 
 no continuance, but paifed z% a flying (hadow. by Man's abullng 
 the freedom of his own will. I fhall, 
 
 Firft, Inquire into the Righteoufneis of this State wherein Man 
 was created. 
 
 Secondly, Lay before you fome of the happy concomitants, 
 and conlequents tliereof. 
 
 Laflly/Apply the whole. 
 
 Of Man's Original ^Jights'iufnefs, 
 FIRST, As to the righteoafnefs of this ftate, confider, that as- 
 uncreated rigliteoufnefs, the righteoutiieis of God is the fupreme 
 rule ; fo all created lighteoulheis, whether of Men or Angels, 
 hath relpedl to a law as its rule, and is a confoi-mity thereunto. 
 A creature can no more be mpraJly independent on O^^y in it's 
 action? and powers, than it "can be naturally indepenrfcnt onliim. 
 A creature, as a creature, mufl ackiiovvlcdge the Creator*s'''"\\ ill 
 as it's fupreme law ; for as it cannot be without tJm, fo it mufl not 
 be but for him, and accordin|» to his will : yet n© law obliges, 
 until it be revealed. And hence it follows, that there was a law 
 which man, as a rational creature, was fubjedled to in his crea- 
 tion ; and that this law ^\'as revealed to hhn. " God made man 
 upright," fays the text. This prefuppofeth a law to which he 
 was conformed in his creation j as when any tiling is made re- 
 gular, or according to rule, of neceffity the rule itielf is prefup- 
 poied. Whence we may gather, that tliis law was no other 
 than the eternal, indilper.fibie law of righteoufnefs, cbier . ii.] in 
 all points by the fscond Auam, oppofed by the carnal mind, Ibme 
 notions of which remain yet among the Pagans, who, ** havhig 
 not the law, are a law unto themfelves," Rom. ii'. 15. In a word, 
 this law is the \ery fame Mhidi \^-as afterWu.rds fummed up in the 
 Ten Comnmndments, and promulgate on mount Syiai to the 
 Iliaelites, called by us the m.oral law : and Man's ri^teouliieis 
 conliiled in coi-fjrmity to tliis law or rule. INIoie pa^icularlv, 
 there is a two-told conformity required of a man : a cor.fjnn'ty 
 of the powers of his Ibul to the law, v.'hich you may call habit- 
 ual righieouihcfs ; and a confoirr.ity of all his a:- ions to it, wliicbr. 
 is aitual nghteoulhcfs. Now, God made man labitually rip:hte- 
 
 A 2 
 
4 Of Man^s Original Rtgl!:-.ufrirs. -State I. 
 
 oas ; Man^was to mike himfclFa^ually righteous : the former 
 was Ihc (lock God pnt i.Uo his hand ; the ! itter, the improvement 
 he Oiauld have mide of it. The ium'of what I have laid, i^, that 
 the ri^hteoufncrs wherehi Man was cicated, was .the conformity 
 of all the facuUieb and powers of his Icul to the morai lavr. This 
 is what we call origi.ial righleotiincrs, which man was originally 
 •^dued nith. • \\'c may take it up in thel'e three things. 
 
 FiR'^T, Man's underilandir.^ 'va? a lamp of light. He had 
 perfe(5t knowledge of the law, and ot hi<; duty accordingly : he 
 was mide a'-'tei God's imuc^e, and confequcntly could not want 
 knowledge, wlich is a part thereof, Col. i*i. lo. '* The new Man 
 is rencAved in kn-nA ledge, after the image of him that created 
 him." Aiid 'irideed this was necelTary, to fit hira for univerfal 
 obe.liencc, iecipg no obedience can be according to the law, un- 
 kfs it proceed trom a fenfc of t!>c commandment of God requir- 
 ing it. 'Tis true, Adam had not the law written upon tables of 
 ftone, but it was written upon his mind, the knowledge thereof 
 being conci eated with him. God imp re fled it upon his foul, and 
 madeliim a law to himfelf, as the remains of it among the heath- 
 ens do tCilify, Rom. ii. 14, 15. And feeing man was made to 
 be the mouth of the creation, to glorify God in his works ; we 
 have ground to believe hp had naturally an exquifite knowledge 
 of the Works of God. We have a proof of this, in Ws giving 
 names to the beafts of the field, and the fowls of the air, and thelc 
 fuch as exprefs their nature. ** Whatfoever Adam called every 
 living creature, that was the name thereof,'.- Gen. ii. 19. And the 
 dominion which God gave him over the creatures, foberly to ufc 
 and dil'pofe of them according to his will (ftill in fubordination to' 
 the will of God; feeilis to require no Icfs thaa a knowledge of 
 their natures. And befides all this, his pcrfe<5t knowledge of the 
 law, proves his knowledge in the management of civil affairs, 
 which, in refpe^l of the law of God, ** a good Man will guiile 
 with ^.ifcretion," Pfal. cxii. 5. ^ 
 
 Secondly, His will lay ftraight with th'e will of God, Eph^ 
 V. 24. There was no corruption in his wlll^ no bent nor incli- 
 nation to evil ; for that is fin properly and tiuly fo called: hence 
 the apoftle fays, Rom. vii. 7. " I had not known (in, but by the 
 law ; for liiad not known luft, except the law had laid, Thou 
 fhalt not cyet. An inclination to evil, is really ^ fountain of 
 lin, and therefore inconfiftent with that re^itudeand uprightnefs 
 which the text exprefly fay» he was endued with at his creation. 
 The will of Man then was direfted, and naturally inclined to 
 God and gAodnefs, tho* mutably. It was difpofcd, by its origi- 
 nal make^ to follgw the Creator's will, as the (hadow does the 
 
 body; 
 
Of Man s Original BJghmufnefs: 5' 
 
 body ; and was not left in an equal ballance to good and evil ,• 
 for at that rate he had not been upright, nor habitually conform 
 to the law, which in no moment can allow the cresture, not to 
 be inclined towards God as his chief end, more than it can allow 
 Man to be a god to himlelf. The law was imprelFed upon 
 Adam's foul: now this according to the new covenant, by which 
 the image of God is repaired, conhlb in two things; i. Putting 
 the law into the mind, denoting the knowledge of it ; 2. Writing 
 it in the heart, denoting inclina Lions in the will, anlwerable to 
 the commands of the law, Heb. viii. 10. So that, as the will, 
 when we confider it as renewed by grace, is by that grace na- 
 tively inclined to the fame holinefs in all it's parts which the law 
 requires ; lo was the will of Man (when we confider him as God 
 made liim at liril) endued with natural inclinations to every thing 
 commanded by the law. For if the regenerate are partakers of 
 the divine nature, as undoubtedly they are, for lb fays the Scrip- 
 ture, 2 Pet. i. 4. And if this divine nature can import no lefs tlmn 
 inclinations of the heart to holinefs: then furely Adam's will 
 could not want this inclination ; for in liim the image of God was 
 perfe<fl. It is true, 'tis faid, B.orn. ii. 14, 15. " That the Gen- 
 tiles (hew the work of the law Vy'riiten in their hearts :" but tliis 
 denotes only their knowledge of that law, iuch as it is • but the 
 Apoille to the Hebrews, in the \.f9X cited, takes the word h€art, 
 in another {^^^ diflinguifhLag it plainly from the mind. And 
 it mull be granted, that, when God promifeth \w the new cove- 
 Bant, '' To write his law in the hearts of Hs people," it imports 
 quite another thing than what Heathens have ; for tho' they 
 have notiorK of it in.thieir minds, yet their hearts go another \^ ay ; 
 th'dr will has got a fct and a biafs quite contrary to that law ; 
 and therefore, the cxpreiTion fuitable to the prefent purpofe, m.ull 
 needs impoit, befKles thefe notions of the mijid, inclinations of 
 the will going along therewith ; which mclinaiions, Iho' mixed 
 Tvith corruption in the regenerate, were pure and unmixed :n up- 
 right Adam. In a word, as Adam knew his mailer's pleafure 
 in the matter of duty, fo his will flood mclined to what he knew. 
 Thirdly, His affedions were orderly, pure and holy j \A'Viich 
 is ^nccelfary part of that upri2;htncfs wherein man was created. 
 The Apoflle has a petition, 2~Thefr. ili. 5. *< The Lord direft 
 your hearts unto tlie love of God :" that is, <* The Lord ftraight- 
 ra your hearts," or make them ly ilraight to fhe love of God: 
 and our text tells us, man was thus made flrai^Kt. ^^ The new 
 Man is created in righteoufnefs a»-*d true holinefs," Eph. iv.'2 4. 
 Now this h9lincfs as it is diilinguilhcd from righteoufnefs, may 
 import the purity and orderlinefs of the affe^ftions. And thus the 
 
 A 3 Apoflle^ 
 
6 Of Mans Original Right eouftte/s. Stale I. 
 
 Apoftle, I Tim. ii. 8. will have Men to pray, '^ Lifting up holy 
 lands, without wrath and doubting:" becaule, as troubled water 
 is uiirit to receive the imape oF the lun : lb the heart, filled with 
 impure and dilbrderly afi"e<ttions, is not fit for divine communica- 
 lions. Man's lenfitivr appetite was indeed naturally carried out 
 towards ob'tefts grateful to the lenfes. For feeing Man was maite 
 up ot body and foul, and God made this Man to glorify and enjoy 
 him ; and for this end to ule his good creature^, in llibordination 
 ti liimillF: it is plain that Man was naturally inclined both to 
 lj)iritual ajid fenfible ;^ood ; yet to fpiritual good, the chief good 
 as his ultimate end. And therefofe his lenlitivc motions and iii- 
 ' 'inations, were fubonlinate to his reafon and will, Aybich lay 
 rraight with the will of God, and were not^ in the Icail, contrary 
 to the fame. Otlierwifo he fhould have been made up of contra- 
 iHftions ; his foul being naturally inclined to God as the chief end, 
 1 the fuperior part thereof; and the lame foul incljncdk to the 
 leaturc as the chief end in the inferior part thereof, as they call 
 : wh'cli is Lmpo-Tible ; for Man,'at the iame ifillant, cannot have 
 vo chief cn;h. Man's affe(51ions then, in his primitive {late, were 
 ire from all defilement, free fi*om all dilbrder and dtllemper, 
 caufe in all their motions they were d ily fubjeifled to his clear' 
 ifon, and his. holy will. He had alfo an executive power 
 erable to his will; a power to do the good which he kuc ./ 
 onid be done, and which he inclined to do, even to fulfil tl»e 
 hole law of God. If it had not been fo, Qod would not have 
 quired of him perfcft obedience; for to fay that the " Lord 
 ^achcreth where he hath not llrawed," is but the biafpheir^ of 
 a wicked heart, a^ainft a gnod and bountiful God, Mat. xxv. 34. 
 From what has been faid, it may be ^thered, that the original 
 [zhteoufners, explained wasuniveri'al and natural ; yet mutable. 
 First, It was univerfal ; both with rtfpect to the iubjeA p£^ 
 . the whole Man ; and the ob'iecft of it, the whole IJHr. Uni- 
 (jl I fay, with refpedt to the fubjevfl of it ; for this i ighteouliiefs 
 ij; diffuled through the wliole Man ; it was a bleffeJ leaven that 
 vened the whole lump. There was not one w ro.ig pin in tl;e 
 ..ernacle of human nature, when God fet it.vp? however (hat- 
 ed it is now. Man was then holy in foul, body, and fpirit : 
 ::'.le the f >ul remained untainted, it's lodging was kept pure and 
 undefiltrd: the membeisor the body were con Te. rated veffels, and 
 inlbimients of righteoufnefs. A combat betwixt fiefli and fpirit^ 
 .Ton and appetite; nay the lea ft inclinati<m to fin, lult of the 
 h iu the inferior part of t^e fr.:!, w?.'^ vrtevly inconfiftent with 
 '> uprightnels, in which r invcnt- 
 
 , to va'l the c '.Trap lion ^ '-'»"«' the 
 
Of Ma ns Original RightiO ufn cfs. 7 
 
 grace of God in Je(iis Chrift :»it looks very like the language of 
 tallen Adam, laj'ing his own iin at bis Maker's door, Gen.iii. 12- 
 ^^ The Woman v/hom tliou gavell to be with nie, {he gave me of 
 the tree, and I did eat :" But as this righteouruels was univerial 
 ia reipedl of the fubject, becaufe it fp read through the whole Man, 
 fo alio it was univerial, in refpect of the objecl, the holy law : 
 There was nothing in the law, but what was agreeable to his 
 reafon and will, as God made him : tlio' fm hath now fet him at 
 odds with it : his ibul was Ihapen out, in length and breadth to 
 the- commandment, tho' exceeding broad : fo that this original 
 righteoufnefs was not only perfect in parts, but in degrees. 
 
 Secondly, As it ^vas univerial, io it was natural to him, and 
 not fupernatural in that ftate. Not that it was eiTential to Man, 
 as Man ; for then he could not have loft it, without the lofs of his 
 very being ; but it was con-natural to \\iin : He was created v.-ith 
 it, and it was necelTary to the perfection of Man, as he came out 
 of the hand of GocT: necelTary to coailitute him in a liate of 
 i'ltegrity. Yet, 
 
 TwiRDLY, It v.-as mutable; it was a rightcoLifnefs that might 
 be loft, as is manifc-led by the doleful everft: His will was not 
 ablblutely indiiferent to good or ct il ; God fet it towards good 
 only ; yet he did not fo fix and confirm it's inclir.ations, that it 
 could not alter. No, it was moveable to evH : and that only bv 
 Man hlmrelf, God having given him aliiificient power to ftand in 
 this integrity, if he Imd pleaftd : Let no Man quarrel God's 
 works in tlii_s ; for if Adam had bc^u unchangeably righte- 
 ous, he behoved to have been fo cither by natur^ or Ky free gift : 
 by nature he could not be (o, for that is pioper to God, and in- 
 communicable to any creature : if by free s'i't, then no wrong 
 was done him, in wlt^i-holding of v.hat he could not crave. 
 Confirmation in a righteous ftate, is a reward cf grace, given 
 upon continllRng righteous, thro' the ftate of trial ; and would 
 have been given to Adam., if he had flood out the time appointed 
 for probation by the Creator; and accordingly is gi\en to the 
 fa nts, upon the account of the merits of Chrift, who was obedient- 
 even to the death. And herein believers have the advantage of 
 Adam, that they can never totally nor fitially fall awav from grace. 
 Thus was Alan made originally righteous, being created in 
 God's own image. Gen. i. 27. which confifts in the poGtive qua- 
 litfes of Knowledge, FJghteou hefs and Holinefs, Col. iii. 10. 
 Ephef. iv. 24. All that God made was very good, according to 
 their feveral nature?, Gen. i. 5i. And fo was r\Ian morally good, • 
 being made after the image of him, who is '* good aiid upright," 
 Pfal. XXV. 8. Without this, .he could not have aufwered the greit 
 
 end 
 
8 Of Man's Original Happlnefs, Stare 1. 
 
 end of his creation, vvhich was to know, love, and fervehis God, 
 according to liis will. Nay, lie could not be created otherwife: 
 for hs behoved cither to be cooform to the law, in his powers, 
 principles, and inclinations, or not : if he was, then he was right- 
 eous ; and if not, he was a fiiuier, which is abfurd and horrible 
 to imagine. 
 
 Of M NJ Original Happinefs. 
 
 Secondly, I (hall lay before you fomcof thofe things which 
 did accompany or How from the righteoufnefs of Man's primitive 
 ftate : iiappincfi is tlie iclult of hormefe ; and as it was an holy, 
 lo it was an happy itate, 
 
 Firit, Man was then a very glr.rious creature. We have 
 rcafon to fuppofe, that as Mofes^s face fhone when he came down 
 from the mount j fo Man had a very lightfome and plealant 
 countenance, and beautiful body, while as yet there was no 
 darknefs of fin in him at all. But leeing God himfelf is glorious 
 in hoiiiie's, (Exod. xv. ii.) fiirely that Tpiritual cornel inels the 
 Lord put upon Man at his creation, made him a very glorious 
 creature. O how did lifyht fliine in rus holy converfation, to tke 
 glory of the Creator ! while every aiftion was but ttc darting torth 
 of a ray and benm of that glorious, unmixed lights which God 
 had fet up in his foul ; while that lamp of love, lighted from 
 Heaven, continued burning in his heart, as in the holy place ; and 
 the law of the Lord, put in his inward parts by the finger of 
 God; was kept by him there, as in the moll holy : There was no 
 impurity to be fcen without ; no fquint-look in the eyes, after 
 any unclean thinn; the tongue fpol;^ nothing but the language of 
 Heaven : And, in a word, " The King's Son was all glorious 
 within, and lus clothing of wrought, gold." 
 
 Secondly, He was the favourite of Heaven;: He (hone 
 brightly in the image of God, who cannot but love his own image^ 
 where-ever it appears. While lie was alone in the world, lie 
 was not alone, for God was with him : His communion and fel- 
 lowfhip was with his Creator, and that immediately : for as yet 
 there was nothing to turn away the face of God from the work 
 of his own hands ; feeing fm had not as yet entered, which alone 
 could make the breach. 
 
 By the favour of God, he was advanced to be confederate with 
 Heaven, in the firft Covenant, called, The Covenant of \\'ork8. 
 God reduced the Law, which he pave m his creation, into the 
 form of a Covenant, whereof perfe<fi obedience was the condition : 
 'life was the thing promifird, and death the penalty. A<; for the 
 condition, one great branch of the natural Law was, tliat Man 
 believe whatfoever God (hall reveal^ and do wbatlbcvcr he (hall 
 
 COBB- 
 
Of Man's Original Hafpmefs. 9 
 
 command : Accordingly God making this Covenant with Man, 
 extended his duty to the not eating of the Tree of Knowledge of 
 Godd and Evil ; and the Law thus extended, was the rule of 
 Man's Covenant-obedience. How eafy were thefe terms to him, 
 who had the natural Law written oi\ his heart ; and that incline 
 Lng him to obey triis pofitive Law, revealed to liim, it ieems, by 
 an audible voice, (Gen. ii. 16.) the matter w^hereof was fo very 
 eafy? And 'indeed it was highly reafonable that the rule and 
 matter of his Covenant-obedience (hould be thus extended : that 
 which was added, being a" thing in itfelf induferent, where his 
 obedience was to turn upon the precife point of the will of God, 
 the plaineft evidence of true obedience, and it being in an external 
 thing, wherein his obedience or diiobedience would be moil clear 
 and confpicuous. 
 
 Nov/, iipon this condition, God promifed him life, the conti- 
 nuance of natural life in the union of foul and body ; and of fpi- 
 ritual life in the fovour of his Creator : he promifed liim alfo eter- 
 nal life in Heaven, to have been entered into, when he (hould 
 have paiTed the time of his trial upon eaith, and the Lord fiiould 
 fee meet to tranfport him into the upper Paradife. This promifc 
 oi life was included in the threatning of death mentioned, 
 Gen. ii. 1 7. For while God fays, " In the day thou eateft there- 
 of, thou (halt furely die ;" it is in eiTea, ** If thou do not cat of 
 it, thou fhalt furely live:** And this was facramentally confirmed 
 by another tree in the garden, called therefore, the Tree of Life, 
 which he was debarred from, when he had finned, Gen. iii. 22, 2^» 
 '* — Left he put forth his hand, and take alfo of the Tree of Life 
 and eat, and live for ever. Therefore the Lord God fent hina 
 forth from the garden of Eden :" Yet it is not to be thought, 
 that Man's life and death did hang only on this matter of the 
 forbidden fruit, but on the whole Law ; for fo fays the Apoftle, 
 Gal. iii. ic. " It is written, Curfed is every one that continueth 
 not in all things, which are written in the Book of the Law, to 
 do them :" That of the forbidden fruit, was a revealed part of 
 Adam's religion ; and fo behoved exprefly to be laid before him : 
 but as to the natural Law, he naturally knew death to be the 
 reward of diiobedience ; for the very Heathens were not ignorant 
 of this: *< Kr^owlng the judgment of God, that they wliich com- 
 mit fuch things are worthy of death," Rom. i. ;2. And more- 
 over, the promife included in the threatning, fecured Adam's life 
 according to the Covenant, as long as he obeyed the natural Law 
 with the addition of that pofitive command ; fo that he needed 
 nothing to be exprefTed to him in the Covenant, but what con- 
 cerned th? eating cf the forbidden fruit :. That eternal life in 
 
 Heaven 
 
10 Of MdvCs Original Hapfimfs, State I. 
 
 ileaven was promlfed in this Covenant, is plain from tlas, that 
 the threatning was of eternal death in Hell ; to which when Man 
 lud made hijnfelf liable, Chrifl was proaiifcd, by his death to pur- 
 chale eternal life : and Chrift hlmfelf expounds the promifc of the ij 
 Covenant of Works of eternal life, while he promileth the condi- I 
 tion of that Covenant, to a proud young Man, who tho' he had 
 not Adam's ftock, yet would needs enter into life in the \\ay of 
 working, as Adam was to have done under this covenant, Matth. 
 xbi. 17. '■'■ If thou wilt enter into life, (viz. eternal life, by do- 
 ing, ver. 16.) keep the Commandments." 
 
 The penalty was death, Gen. ii. 1 7. '^ In the day tliat thoH 
 eateft thereof, thou (halt furely die:" The death threatned was 
 fuch, as the life promlfed was ; and that mod juftly, to wit, tern- 
 pond, fpiritual, and eternal death. The event is a commentary on 
 this : for that very day he did eat thereof, he was a dead Man in 
 law ; but die execution was llopped, becauie of his poflerity tlien 
 in his loins ; and another covenant was prepared ; however, that 
 day his body got its deaths- wound, and became mortal. Death 
 alfo leized his foul : he loft his original rightcoufnefs and the fav- 
 eur of God j witnefs the gripes and throws of Confcienee, which 
 made him hide himfelf from God. And he becime liable to eter- 
 nal death, which would have ajftually followed of courfe, if a 
 Mediator had not been provided, who found him bound with the 
 cords of death, as a malefaclor ready to be letl to execution. 
 Thus you have a (hort defcription of the Covenant, »into which 
 tlir; Lord brought Man, in the cllate of umocence. 
 
 And feenielh it a fmall thing unto you, that Earth was thus 
 confederate with Heaven ? This could ha\'e been done to none 
 but him, whom the King of Heaven delighted to honour. It \\ a; 
 an a*5t of grace worthy of the gracious God whofe fa\ ourite he 
 was ; for there was grace and free fav our in the firft covenant, 
 tlv>' •' the exceeding riches of grace,'* (as the Apoflle calls it, 
 Eph. ii. 7 ) was referved for the fecoiid It was certainly an acl 
 of grace, favour, and admifable condeicenfion in God, to enter 
 into a Covenant : and fuch a Covenant \yith his own Creature. 
 Man was not at his own, but at God's difpofal : Nor had he any 
 thing to work with, but what he had received from Goil. There 
 waw no proportion betwixt tlie work and the promiied reward. 
 Before that covenant, Man Avas bound to perfect obedience, ip 
 vhtue of liis natural dependence on God: and death was natur- 
 ally the wages of fm ; which the jullice of God could and v. o-.M 
 have required, tho* there had never been any eoveuant bclv. ixt 
 God and Man : but God was free ; Man could never ha\ c le- 
 quircd etexnal lite as the rci^'ard of his work, Tf there had not 
 
 been 
 
Of M^n's Original Happhiefs. 1 1 
 
 been fuch a Covenant. God was free to liave (nfpofeJ of his 
 creature as he Taw meet: and if he Had ilood in his mtegrity as 
 long as the world fliould lUnd, and there had been no Covenant 
 promifing eternal life to him upon his obedience ; God might- 
 have withdrau-n lis fupportm^ hind at lail:, and (o made liim 
 creep back into the womb of notiiiiig, whence Almighty power 
 had drawn him out : And what wrong could there have been in 
 tills, wliile God Ihould have taken back what he freely gave ? 
 But r^w the Covenant being made, God becomes debtor to his 
 own faitlifulnefs : if Man will work, he m<Ly cra\e the reward 
 on the ground of the Covenant : ^V^ell might the Angels then, 
 upon his being railed to his dignity, have given hhn that laluta- 
 tion, * Hail thou that art highly favoured, the Lord ib with thee.* 
 
 Thirdly, God made him lord of the world, prirxe of the in- 
 ferior creatures, univerfal lord and emperor of the whole earth. 
 His Creator gave him dominion over the filh of the Tea, and over 
 the fowls of the air, over all the earth, yea, ani every living thing 
 that Hveth upon the earth : " he put all things under his feet," 
 Pfalm viii. .6, 7, 8. He gave him a power ibberly to ufe and 
 difpofe of the creatures in the earth, ica, and air. Thus Man 
 was God's depute- governor in the lower world ; and this1-as do- 
 minion v/as an image of God's fovereignty. This wa^ common 
 to the Man and the Woman ; but the Man had one thing pecu- 
 liar to him, to wit, that he ha^l dominion over tlie \\'oman alio, 
 I Cor. xi. 7. Behold how^ the creatures came to him, to own 
 their llibje(5lion, and to do him homage as their- lord ; and quietly 
 ftood before him, till he put names on them is liisown,Gen. :i.i9. 
 Man's face ftruckanawe upon them; the ftouteil ceatureb (hood 
 aftonLlied, tamely and quietly adoring him as their lord and 
 ruler. Thus was Man ^^ crowned with^ gh^ry and honour,'* 
 Pfalm viii. 5. The Lord dealt moft iibei-nlly and bountifully 
 with him, <* put all tilings under his feet -," only he kept one 
 thing, one tree in the garden out of his hdP.Js, even the tree of 
 knowledge of good and evil. 
 
 But you may fa , And did he grudge him this ? I anfwer, 
 Nay ; but when he had made liim thus holy and happv, he gra- 
 cioufly gave him this reftriilion, which was in its own '/lature, a 
 prop and (lay to kc3p him from falling. And this I fay, npon 
 thefe three grounds, (i. ) As it was moil proper for the'honour 
 of God, who had made man lord of the lower world, to afTert 
 his fovcreign dominion over all, by fonie particular vifible fign ; 
 foit was moft proper for Man's fafety. Man being jet down in 
 a beautiful paradile, it was an a«5t of iniinite wifdom, and of grace 
 too^ to keep from him one fingle tree^ as a Nihble teftimonv, tnat 
 
 ' he 
 
12 Of Man* s Original Happinefs, State L 
 
 fee muft hold all of his Creator, as his great LandlorJ ; that fo 
 while he law hiinlelf lord of the creatuies, he might not forget 
 that he was Hill God's fubje^l. (2.) Tliis was a memorial of liis 
 ill Jtdble ftate given in to him from Heaven, to be laid up by him 
 for his great caution : For Man was created with a fi-ee wdl fj 
 good, which the Tree of Life was an evidence of: but his will 
 was alio free to evil, and the Foibidden Tree was to him a me- 
 morial Niercof. It was, in a manner, a continual watch- word to 
 him ai^ainJl evil, a beacon fet up before him, to bid him beware 
 of dalhing himfelfto pieces, on the rock/of fm. (^.) God made 
 ^Lrn upiight, dire<5le4l towards God as the chief end. He fet 
 him I'kc Moles, on the top of the hill, holding up his hands to 
 Heaven ; and as Aaron and Hur ftayed up Mofes's hands, Exod. 
 XV. 10, Ti, 12. fo God gave Man an ereft figure of body, and 
 foibid him the eating of this tree : to keep him in that poflure 
 of uprightnefs, wherein he was created. God made the beafls 
 looking down towards the earth, to ihew that their Iktisfailion 
 might be brciught from thence ; and accordingly it does afford j 
 them what is commenfurable to their appetite: but the ercft 
 liguie of ]\ Jail's body, which looketli upward, (hewed him, that I 
 liis happinefs lay above liim in God ; and that he was to expeo 
 it from Hea\en, and not from earth : Now tliis fair Tree, ot 
 which he was forbidden to eat, taught him the fame IcfTon ; that j 
 his happinefs lay not in enjoyment of tiie creatures, for there wa^^ ' 
 a want even in ParadiJe : fo that the forbidden Tree was in effec 
 the hand of all the creatures, pointing Man away from themfeKc;, , 
 to God for happinefs: It was a fign of emptinefs lu>ng before the || 
 door of the creation, with that infcription, * This is not your reft.* ' '• 
 
 Fourthly, As he had a perfe«5t tranquillity witliin his o\\ 
 bread, fo he had a gerfetl calm witliout : fiis heart had uothi:: 
 to reproach him wim ; confcience then had nothing to do, but t 
 dired, approve and feafthim: and without, there was nothing if 
 to annoy him : Tl * happy pair hved in pei-fe*5t amity ; and tho* i 
 their knowledge was vail, true and cle?ir, they knew no ihamc : 
 Tho* they were naked, there were no blulhes in thcir.faces ; f,v 
 fin. the ieed of Ihame, was not yet fown, Gen. ii. 25. and their 
 beautiful bodies wej-e not capable of injuries from the air ; fc 
 they had no need of clothes, which are ori^^inally the badges oi 
 our Hiame : They were liable to no difealcs, nor pains ; and tho' 
 they were not to live idle ; yet toU, wcarinefs, and fweat of the 
 brows, were not known in this ftate. 
 
 Fifthly,, Man \i\ a life of pure delight, and undicggy pleaf- 
 lire in tiiis ftate: B.ivcrs ef pure pleafures run through it : The 
 earth with the produd thereof^ was now in its glory ; nothing 
 
 bac 
 
Cf Man^s Original Happln^fs, .1^ 
 
 4iid yet come^in, to mar the beauty of the creatures^ God fet 
 him do^vn, not in-a common' place of the Earth : But in Eden^ 
 a place eminent tor plea%iiitr.ers,-as"the name of it Lnpoits ; nay, 
 not only i.i Edeti^ but in tbJe Garden of Eden ; the moft. pleafant 
 fpotof'that pleafant placQ.: a garden planted by God Hmfelf, 
 to be the maniion-liou/e of tliis his favourite: As, when God 
 made the other living creatures, he faid, ^* Let fhe water bring 
 forth t.c moving crea;ture/' Gen. i. 20. And, ** Let the earth 
 bring forth tl-!£ living creature," ver. 24. But when Man was 
 to be made, he faid, " Let Us m.akcMan,*' ver. 26. So,'\yheii 
 die reft of die Earth was to be furnifhed witii herbs Jind trees, 
 God faid, " Let the Earth bring forth grafs, and the fruit- 
 tree," &c. GtA. i. II. But of Paradife it is faid, God plant-ed 
 it, chap. ii. 8. which cannot but denote a fingular ex<?ellency in 
 that garden, beyond all other parts of the then beautiful Earth :* 
 There he wanted neither for necellity nor delight : for there 
 was ^* every tree that is pleafant to the light, and good for 
 f3od," ver. 9. He knew not thefe delights which lux uiy has 
 invented for tlie gratifying of lufts ; but his delights were fuch 
 as came out of the haild of God, without pailing thro' finfui 
 hands, which readily leave marks of impurity on what they 
 touch f So liis delights were pure, his pleafures refined : And 
 yet may I (hew you a mofe excellent way ; wifdom had entered 
 into Jiis heart : Surely then knowledge was pleafant unto hij 
 fdul. Wliat delight do fome find in their difcovei^es of thtf* 
 works of nature, by the fcrapes of knowledgeKhey have gath- 
 ered ! but how much more exquilite pleafure had Adam, \\ hilc 
 his piercing eyes reard the book of God's works ; which God laicf 
 before him, to the end he raight glorify him in the fame ; and 
 therefore he had furely fitted him for the work ! but above all, 
 his knowledge of God, and that as liis God, and the communion 
 he had with him, could riot'but afford liim tiie moft refined and 
 exquifite pleafure in the imierajoft recelfes of liis heart. Great 
 is tjiat delight, wliich the faints find m thefe viev/s of the glory 
 of God. that thttr fouls are fometlmes let into, while thej'- are 
 compafTed about with many infirmities ; but much more may , 
 
 ifwell be aliowe'' to finlefsAdam; no doubt 1« reliflied dieic 
 
 bpleafures at another rate. \ ' ^ 
 
 '■ Laftly, He was immortal : He would^ never Imve died, if he 
 had not fmned ; it was in cafe of fin that death was threatned, 
 
 *Gen. ii. J 7. wliich fiiews it to be the confequent of fin, and not 
 ^f the finlefs human nature : The perfed conftitution of his 
 
 J-^ody^ \Vhichi'came out ©f God's hajad very good; aud the right- 
 
 -B eou^eif 
 
14 The Dg^riu: of ths ' State I. 
 
 e-^uficrs ;i.-\d liolincfs of his foul, removetl all inwarJ caufes or 
 deitii^ nolh'iig beiug prepared for tlie gvave's devourir« mouth 
 but :hc vik body, PWUp. iii. 2t . and '* thole who havciiiined," 
 [ob xx!V- IQ. And God's fpeciul care ofhls hm6cei\t crditurc, 
 Iccured him agiiiift outward violence. The ApoiTlc's teftiinony 
 kcxprels, Rom. v. 12. '* By one Mm fm entered iiito the 
 wprld, and death by fm:'*^ Beholxl the ndoor by which- death 
 Cirne in I Satin wrought with his lies, till he got it opc;ied , and 
 fo death entred ; and therefore is he fald to have been '* a mur- 
 derer from the" begninm^/' John viii. 44. 
 
 Thus V»v€L I (hpwn you the holinefs and h2Lpp;ncrs of Man in 
 this ilate. If any (hall fay, What's all this to us, who n 
 tallerl oft.at holy and hapf y ftatc ? They niuft know it 1. 
 concerns us, nn fofar as Adam Vas the root of all mankiiii-; 
 oi*r common head and reprelcntative ; who received from God 
 our iniieritance and Hock to keep itforlfiinfelf ar,d has children, 
 iiid to convey it to them : The Lord put all mankind's llock 
 
 1^ it "^N 4re) m one ihip ; and, as we ourfe^ves (houhl have done, 
 : I iuadq cur co:mnon fitlier -the pilot. \ He put a bleiliiii '-'^"^ 
 i-':;c root, to havc been, if tightly iFia^iagcd, ditiuied into all tl* 
 branchei: According to our text,, miking Adam upright, ht; 
 ma 'J 2 Man iiprigliti. and all maa^aad had that uprighlnefs in 
 >iiii, for, '* if tc^ root, be holy, ib are tlifr branches:" But 
 nv)re of this afLeiwardi; riad Adam Hood, ncaie .would b*'.r 
 ouan'clled tiie reprefentation. 
 
 UoE I. F'ir luformitio-j. ^TWs f - ^ 1^ i . 
 G^d, but Man l^mfelf was the cauic of !jl»s ruin : God ma*'.- 
 >.im ui->right";' his Creator fet him* up, bitt hx threw himfei; 
 down : Was the Lord's directing and inclining hirn to ;:''-, 
 tl\5 reafon of hjs wof'jl choice? Or did Hea\en deal fo (pari '» 
 with hint, that his preffiiig Vt ants feiit him to hell to fee- 
 ply?. Nay, Man was, and is, the caufe of hl?^)wn .^.... 
 (2.) God maymoil juIHy require of Men perfect obedience to 
 his law, and condejia them for tlieir net obeying it prrfe<5tly, 
 tho* now they have no abifty to keep it: In fo doing,' he 
 gathers but vfi^re he has ftrawed: He gave Man ability t» 
 kx-cp tl:e whole law ; Man has loft it bv his own fault ; but 
 bis lin could never take away that right ^vhk;h God hath to 
 cxaft pei-fc(fV obedience of his creature, jind to punilh in ca(eof 
 difobedience. ' (q.) Behold here the infinite obl'uaticnv we ly 
 under to Jefus Clirift die fecond Adam, who Nvith his o\vn pre- 
 cious blp^ hii bought our efcjjuaul^aiid fr- ' ' • of it 
 
^iate if Irinoc^ncc af plied, ^ i^ 
 
 • 
 again to us, Hoi. xiii. 9. and that with the advantage, of ever- 
 lading fecurity, that.it can never be altcgetker loft any more, 
 joiin X. 28, 29. Free grace will fix thole, whosi free-will 
 fhook down into a gulf of mirery. 
 
 Use II. This reacheth a reproof to three forts'of peifons. 
 (i.) To thefe, who hate religion in the power of it, wLere-ever 
 it appears ; and can take pleafure in nothing, tut in the woild 
 and their lulls. Surely thofe Men are far from righteoulhels ; 
 they are haters of God, Horn. i. po. for they are haters cfhis 
 image. Upright Adam in Paiadife, would h^ve t'ccn a great 
 eye-fore t© all fuch perfens, as V^e Vvas to the Serpent, whole 
 feed they prove tliemielvcs to be, by their malignity. (2.) It 
 reproves thofe v.'ho put religion to fhame, and thcfe who are 
 alhained of religion^ before a gracelels world. There is a gene- 
 ration who make io bold v/ith the ^od that made them, and 
 can in a moment crufh them, that i:hey ridicule pietv, and rrruk* 
 a mock of feriouliiels. ^* Agviinil whom do ye Ip^rt yourfelves I 
 Againft v/hom make ye a wide moiith, and drar/ out the 
 tongue?" Ifa. Ivii. 4. V H not agair.iJ: God himfelf, w^'iof* 
 image, i.i feme nxiafiire repaired m fcrn« of his creatures, make* 
 them fools in your eyes ? But be not mockers, Idl your '' bands 
 be made ftrong, lia. xxviii. 22. Kciinel's v/as the qIotj God put 
 on Man,, when he made him 5 but now ions of Men turn that 
 glory into fhamej becjir.fe they themfclves glory in their Ihamc. 
 There are others that (ecretly approve of religion, and in re« 
 ligious company will profefs it ; who at other times, to be 
 neighbour- like are afliamed to own it^, Io weak are the/, that 
 they are blown over with the wind of the wicked's mouth. 
 A broad laughter, an^mricus jell, a flly gibe "out of a pro^- 
 phane mouth, is to many an ur.ani'werable arj^um.ent agaiuit- 
 >reiigion and leriouihefs ;' fir in the cauie of religion, they afs 
 '^ as filly doves without heart:'* O that fuch would conliier 
 that V. eighty v,^rd, Markviii. p8» ^' V/hofcever, therefor^, 
 fhall be alhamed of mej a?»d cf my words, in tliis adulterou* 
 and fmful generation ;^ of hJm alfo fn.ill tlie Son of Man b» 
 afhamed, when he cometh in the glory of his Fathei^ with the 
 -holv ar.gels.'* *(^.) It reproves the proud ielf -conceited pro- 
 fclfor, who adrnhes himfelf in a garment he hath patched to- 
 gether cTrags. Tliere are many, who^ when oiice they hav?^ 
 gathered iome fcrapes of knowledge of religion, and have at- 
 tained to fomc refoimation ofllfe, do fweil b'g with" conceit of 
 themfclves; a fad fign that the-efteas of thelfall ly fo heeyy 
 «pon, them; that they have oot as yet c«ns to themfdves, 
 
i6 Jhe UoSlrioe of the . State I. 
 
 Luke XV. X 7. Tlicy have eyes behiiid, to fe^ their attamments, 
 but no eyfes ^vithin, no eyes before, to fee their wants, which 
 would (brcly humble them ; for true knowledge makes Men to 
 /"ce both v.'hat once they v/ere^ and what the) are at pretent -, 
 and fo is humbling, and will not luffer. them to be content with 
 any mealure of grace attained*; but puts them on to preli for- 
 ward, *' forgetlin;5 the things that are behind," Phil. iii. 13, 14. 
 But tiiofe Men are ilich a fpe«flacle of commiieratien, as oi:c 
 would be, that liatl fet He palace on fire, and were glory'mg in 
 a cottage he had built for liirnfeif oat of the rubbifh, tho' fo- 
 very weak, thit it could not iland againfl a ftorm. 
 
 Use III. Of lamentation. Here was a stately building,. 
 Man carved like a fair palace, but nov/ lying hi alhes : let us 
 ftcwid and look on tiie ruins, and drop a tear: This is a la- 
 mentation, and Ihall be for a lamentation : Could we chufe but 
 to weep, if we faw cur couptrv r^jped, and turned by the ene- 
 my mto a wrldernefs ? If ^/e law our hpuies on fire, and our 
 houfaolds perishing in the flames : But aJl this comes far fhort 
 of the difhnl fight, Man fallen as a J^r from heaven \ Ah ! 
 may not we i!^w faj, " O th^.^^-we were as bi months paft," 
 uheii there were no itains in our nature, no cloud* on our 
 minds, no pollution in our hearts : Had we never been in better 
 cafe, the matter liad been lefs : but *' they that were brought 
 up in fcarlet, d") now embrace dung-hills :" Where is our. pri- 
 mitive glory nov/ ! Once no dafknefs in the mind, no rebellion 
 in tlie will, no dilbrder in the aifedionf. But all! '^ How is 
 the Irtitliful city beconje an harlot ? Righteoufnefs lodged in it ; 
 but now murderers: Our fUvcr is become drofs, otir wine mixed 
 v/ith -Avater : " That heart which \Va's ance tlie temple of God, 
 is now turned into ^^&ii of thieves: Let our name be Ithabod, 
 for the glory is departed. "Happy waft thou, O Man ; who 
 was -like unto theg ' No pain or iicknefs could affejft thee, no 
 death could approach thee, no figh was heard from thee, till 
 thefe bitter fruits were plucked off the forbidden tree : Heaven 
 (hone upon thee, and earth fmiled : thou waft the companion of 
 angels, and the envy of ttevils: But how low is he nowlald^ 
 who was created for domioiou, and made lord of the woilu : 
 ** The <;rown is fallen from our head : wo unto w$ that wc 
 have fumed!" The creatnres that waited to dohirn fervice, are 
 nov/ fmce the fall, let in battle-array againft him ; and the leaft 
 of them having commiirion, proves too hard for him : AV titers 
 overflow the old world ; fire confumes Sodom ; the Stars in 
 their courfes fight againft Silcia ; frogs, ilics, lice, &c. tur.i 
 
^tate of Inmeence applied, 17^ 
 
 •x'ecutioReri to Pharaoh and his Eg\'ptian5 ; worm* eat up 
 Herod : yea, Man needb a league with the bealls, yea, with tfee 
 very itones of the field, Job v. i 5. Ijiaving realbn to fear, that 
 tvery one that findeth him will flay liim : Alas \ how are we 
 fallen I How are we plunged into a golf of mifery ! The fun has 
 come doi\Ti on us, death has come in at our v. indows ; our 
 enemies have" jTut out our two eyes, and fport theml'elves wkh 
 oin' rruferies : Let us then ly down ill. our fhamc, and let cur 
 confufion cover us : Ncverthelefs there is hope in Ifrael concern- 
 ing this tiling. Come then, O fmner, look to Jelus Chriflt the 
 fecond Adam : quit the firlV Adam and his Covenant j come 
 over to the Mediator and Surety of the ne\r and better Ccyc- 
 nant; and let our hearts fay, ** Be thou our Ruler, and let this 
 breach be under thy hand/' And let your '^ eye trickle down^ 
 and ceafc not without any intermilTion, till the Lord look dowK 
 amd behold from heaven,'* Lam.iii. 49, 50. 
 
 STAT E 11. 
 
 NAMELY, 
 
 The STATE of NATURE, or of 
 Entii^e Depravation, 
 
 H E A D L 
 
 The Sinfulnefs of Man's Natural State. > 
 
 Genesis vL 5. 
 And God faw Uat the^lckednefs of Man was great in 
 the Earthy and that every Imagination of the Thoughts 
 of his Heart was only Evil continually, - 
 
 \^^ ^ave feen what Man was, as God made him, a lovely 
 » » and happy creat»re : let us vie^v him no^v as he hath 
 unmade hmifelf; and we fhall fee liim a finfi^l and miferable 
 creature. This is the fad ftate we were brought into by the 
 f*Il } a ftate ae blacjC and doleful, as the formt r Avas glorious, 
 
 B3 and 
 
iS TIjC Explication of the Text, Sracc II. 
 
 and t|ys we comnlonly call, The State of Nature, or Man's 
 Natural State, according to that of the Apoltle, Eph. ii. 2. 
 ** Ami were by nature the children of \vratli_, even as others." 
 And herein two things are to be conGdered : i . The imfulnefs, 
 .2. The mifery 0/ this ftate, in v/hich all the unre^encrate do 
 Jive. I begin with the Gnfiilnefs of Man's natural Hate, w here- 
 of the text gives us a full,tho' (hort account : *' And God law 
 that the wickednefs of Man was great,'* &c. 
 
 The fcnpe and defign of thcle words is, to clear God's juftice 
 In bringing the flood on the old world. There arc two parti- 
 cular cau'es of it taken notice of in the preceedin* verfes. 
 (i.) Mixt marriages, ver. 2. The fons of God, the poiierity of 
 Scth and K'nos, profelfors of the true religion, married with the 
 daughters of Men, the pfofane, curfed race of Cain : They did 
 not carry tbe juatter before the Lord, that he might chalc for 
 them, Pldl. xlvili. 14. But rvithout any rcjpcvft to the will of 
 God, they chofe; not according to the nilci. of their faith, but 
 of their fancy : They faw that they were fair j and their mar- 
 riage wich them, cccafioned their divorcefroni God. This was 
 ©ne cfthc caufcs of the deluge, which fwe^t away the old worlih 
 ^\f uld to God A) the profeflbrs in our day, could plead not 
 guilty ; but tlio* that fm brought on the deluge, yet the deluge 
 hath not fwept away that fni -, which, as of cjd, lb in our day 
 may Juftly be looked upon, as one of the caufcs of the decay > , 
 religion. It was an ordinary thing among the Pagans, tn 
 change thCir gods, as they changed their condition into 1 mar- 
 ried lot ; and many fad infUnces the Chriiliam world affords of 
 the fame, as if people were of P!vi!aph'.s opir.ion, That rcli^non 
 is only for thoic that have no other care upon tl-.cir head?, Exod, 
 V. J 7. (2.) Great opprelfion, ver. 4. *' There was giants ia 
 iy»e earth in thofe days,*' Men of great (lature,- great llrengih 
 and moiillrots wivkednefs, '• filling the earth with vir>lence,** 
 ▼er. i-i. But neither their ftrcngth nor trcafurcs of wickcdnefs- 
 could profit them ja the day of wrath : Yet the gain ofopprei- 
 fion ftill carries inany over the terror of this JrtadfiH e\amp!^. 
 Thus much for thecom^exion, and what particular crimes that 
 generation v.a? guilty of: But every pcrlbn that was fwept 
 £7'ay with the fo(xl, could not be cuilty of thcfe tl ■•• -^ "-d 
 " Shal 1 riot the J udge of al I the earth \lo right, ?*' T : :^ 
 
 jny text, tliete fs a general mdichnent di^wn up agu ■.> L.ic;n 
 all, " The w-tkednels c^f iMan was great in the earth," &c. 
 And thi^ is well inftru(fl«d, f C ' : ., '..:' T ^ things 
 
 arc laid to their charrie bti ^ J 
 
 b- 
 
Head I. The Explicutlon ^f the 'Tc:^t. ~ 19 
 
 •jFirft, Corruption of life, wickediieis, great Vvickednels, 
 I underftand this of the v/ickednefs oF their lives ; for It is plain- 
 ly diltinguifhed from the wickccinet of theii:. hearts : The fins 
 of their'oatwavd converlatioii were great in the nature of them, 
 and greatly aggrax ated by their att-inding circumllances ; and 
 this not only among thoie of the race of curfed Caiii^ bat thole 
 of holy Seth : *• The wicked nels of Man \vas great :" And then 
 it is added, *"• In the earth:" (i.) To vindicate God's lev erity, 
 in that he not onlv cutoif linners, but defaced tlie beo.uty of the 
 earth ,' and fwept off the brute-creatuves from it by the deluge, 
 that as Men had fet the marks o/^their iinpiety, God might let 
 the marks of liis indignation, on the €artii. (^2.) To fliew the 
 heinoulhels of their fni, in making the earth, which God had lb 
 adorned for the ul'e of Man, a ank of (in, and a ftage whereon 
 to act their wickednels, in ucfiance of Heav^^n : God faw this 
 corruption oFhfe ; he n«t only kliew it, and took notice of it, 
 but be made them to know, tliat he did t?.ke notice of it -, and 
 that he had not forlaken tliC Earth, tho' they had forlaken 
 Heaven. 
 
 Secondly, Xorruption of nature : '^ Every imagination of 
 the tlioughts of his heart'-Avas only evii continually :'' All their 
 wicked practices are here 'traced to the Fountain and Ipring- 
 head ;' a corrupt heart was the Iburce of all: The foul which 
 "was made upright in all its Faculties, is now wholly difordered : 
 Tlie heart, that was maV'e according to God's own heart, is 
 >iow the reverie of it, a forge of ev'il imaginations, a fink of 
 mordinatcaflKTions, and a Itore-hou'^^ of all impiety, Mark vii. 
 21, 22. Behold the heart c'i the natural Man, as it is opened 
 in our text : The miad is dehled ; the ihoiig'ts of the heart arc 
 cwl ; the will and aiiedlions are defiled ; the imagination of the 
 thoughts oF the heart, (i. e. whatfoever the heart frametfi 
 ^'i thin itfelf by thinking, llxh as judgment, choice, purpofe?, 
 devices, defires, every inward motion) ; or rather, the frame of 
 thoi>ghts of the hcai-t (namely, ^.e frame, make, or mould, of 
 thefe, I Chron^ xxix. 18.) is evil : Yea, and every irnagination, 
 every frame, of hit thoi.ghts, is lb: The heart is ever framing 
 Ibmething, but never one right thing : the fratne 6f thoughts, 
 in the heart of Man, is exceeding various : yet are they never 
 call into a right frame : But is there not, at leaft, a mixture of 
 l^od in them I No, tliey are only evil, there is nothing in them 
 iruly good and acceptable to God : nor can any thifig be fo, 
 that comes out of that forge: where not the Spirit of God^ but 
 ^' the prince i)f die power of the air worketh^" Eph. ii. 2. 
 ' ' ' What- . 
 
20 7he Explication of the Text. State II, 
 
 "NVbatever changes may be found in them, arc only from evil to 
 evil i for the imagination of the heart, or frame of thoughts bi 
 natural Men, ib oil contiaually, or every day : From the firfl 
 day, to the lalt day in^this ftatc, they art; in midnight davkncfs, 
 there is not a glimmering of the light of holinefs in them ; not 
 one holy thought can ever be prcKiuced by the unholy heart ! 
 O what a vile heart is this ! O what a corrupt nature is thii^l 
 the tree that alv.ays brings forth fruit, but never good fruit, 
 whatever foil it be let in, whatever pains be taken on it, muft 
 naturally be an evil tree : and what can that heart be, whereof 
 every imagination, every let of thouglits, is only evil, and tliat 
 continually ? Surely that corruption is ingrained in our hearts, 
 interwovpn with our very natures, has funk into the marrow of 
 our Ibuls ; and will never be cured, hut by a miracle of grace. 
 Now fuch is Man's heart, fuch is his nature, till regenerating 
 grace change it : God that fearcheth the heart law Man's heart 
 w as fo, he took fpccial notice of it : and the faithful and true 
 witne(s cannot millake our cafe,tho' we are moft apt to miilake 
 curfclves in this point, and generally do overlook it. 
 
 Beware that there be not a thought- in thy wicked hearty 
 faying. What is that to us I Let that generation of whom the 
 text fpeaks, fee to that : For the Lord has left the cafe of that 
 generation on record, to be a looking-glafs to all after genera- 
 tions, wherein they may fee their own corruption of heart, and 
 what their lives would" be too, if he rcftrained. them not ; for 
 '*' as in water face aniwereth to face, fe die heart of Man to 
 Man/' Prov. xxvii. 19,. Adam's fall has framed all Men's 
 hearts alike in tliis matter : Hence the Apollle, Rom. iii. lo- 
 proves the corruption of the nature, hearts, and lives of all 
 Men, from what the Plalmiil fa> s of the wicked in hi? ilay, 
 Pfal. xiv. ij 2, :?. Plal v. 9. Plal. cxl. 3. Pfal- x. 7. Pfal. 
 xxxvi. I . and from what Jeremiah laith of the wicked in his 
 day, |er. ix. 3- and from what Ifaiah fays of thofe that lived in 
 his time, Ifa. Ivii. 1, 8. and concludes with that, ver. 19. 
 ** Now we know, that what things focver the law farth, it laith 
 to them that are under the law : that cveiy mouth Hiay be 
 Hopped, and all tlie world may become guilty before God." 
 Had the liiftory of the deluge been tranfmitted unto us^ without 
 the rcifon thereof in the -text, we might 'ttience have gatl l'\ 
 the coiTuption and total depravation of Man's nature: for v l.at 
 other quarrel could a holy and jult God have with the infaiits 
 that were deftroyed by the flood, feeing they had no a<flual fm ? 
 If wc law a wife raan^ who Jiavir^g made a curious piece ©f work 
 
 and 
 
Head L The Explication of the Text. 2r 
 
 and heartily approved of it when he gave it out of his hand, as 
 fit for the ufe it was defignedfor, rife up in wrath and byea.k it 
 all in pieces, when he looked on it afterwards ; would we not 
 thence conclude the frame of it had be^n cj[«ite marreu; fir.ce it 
 went out of hij hand, and that it does not ferve for that ufe it 
 was at firft deGgned for ? How much more when we fee the 
 holy and wife Goc'^ deftroying the work of his pw^nliands, once 
 folemnly pronounced by him verv good, may-\ve conclude that 
 the original frame thereof is utterly marred, that it cannot be 
 mended, but it m^aft needs be new made, or ioit altogether ? 
 Gen. vi. 6, 7. ^* And it repented the Lord that he had made 
 Man on the earth, and it grieved him at his heart :■ And th© 
 Lord faid, I will deitroy Man," or blot him out ; as a Man doth 
 a. fentence out of a book, that cannot be correal ed^ by cutting 
 off fome letters, fyilables, or w-^ords, and interlin\ng others here 
 and there^ butmuil needs be wholly new framed. But did the 
 deluge carry offtliis corruption of Man's nature ? Did it mend 
 the matter? No, it did not: God, in his holy providence, 
 " That every mouth may be flopped, and all the nev/ world 
 ■ may become guilty before God/' as well as the- old, permits 
 that corruption of nature to break out in Noah, the father of 
 the new world, after the deluge was over. Bthold him as ant>- 
 ther Adam, finning in the fi-uit of a tree, Gen. ix. 20, 21 . " He 
 planted a vineyard, and he drank of the wine, and was drunken, 
 and he was uncovered within his tent.'* More than that, God 
 gives the lame reafon agtibft a new deluge, which he gives in 
 our text for bringing that on the world: " I wilj not, (faith 
 he,) again curie the ground any more for Man's fake, for the 
 imagination of Man's heart is evil from his youth," Gtn. viij.21 . 
 Whereby it is intubated, that there is no mending of the matter 
 by this means j and that if- he would always take ,the iam'e 
 courfewith Men that he had done, he would be always fending 
 deluges on the earth, feeing the corruption of Man's nature re- 
 mains ftill : But tho' the flood could not carry off the corrup- 
 tion of nature, yet it pointed at the way how it is to be done"; 
 to wit. That Men muft be born of water and of the Spirit, 
 rrjfed from fpiritu'al death in fm, by the grace of Jefus Chrifl:, 
 wlio came by water and blood ; put of which a new world of 
 faints arife in regeneration, even as the new world of iinners out 
 of the waters, where they had long lain buried (as it were) in 
 the ark : This we learn from 1 Pet. iii. 20,21. where the 
 ApoRle fpeakiiig of >soah*s aiT., fairh, " "Wherein few, that ;>, 
 eight foiils^ wCiC iaved by w^tef:- Ths like figure- whereimto 
 
 cvea 
 
^2 7k at Mari'f Nature State II. 
 
 tMtn baptjfm doth alfo now fave us.*' No\v tlic waters of tl ^ 
 deluge being^i like figure U) baptifm ; it pfair.ly follows, that 
 they (ignified (as baptifm doth) " the wafhing-ef regeneration^ 
 and renewing of the Koly Gnoil." To conclude then, thefe 
 waters, tho* now dried up, may ferve us for a lookiui^-glafB, 
 in which we may fee the total corruption of our nature, and 
 the neccility of regeneration. From the text thus explained, 
 arii'eth this weighty point of Doctrine, which he that nms 
 may read in it, viz. *' Man's nature is now wholly corrupted/* 
 Now is there a, fad alter3.tion, a wonderful overturn, in the 
 nature of Man: where, at firfl. tliere was nothing evil", now 
 there is nothing good. In profccutiug of this do(Slrine, I (hall, 
 
 FiRST;,^ Confirm it.' 
 
 Secondly, Reprefent this corruption of nature in itt 
 feveral parts. 
 
 Thirdly, Shew you how Man's nature oomes to be thuf 
 •orrupted. 
 
 Lastly, Make applicaticn. 
 
 That Man's Nature is arrupted. 
 
 First, I am t» confirm the dcxflrineof the corruption of 
 Man's Nature : to hold the glafs to yotfl- pycs, wherein you 
 may fee your finful nature ? Avhicfe, tbo' God takes particular 
 notice of it, many do quite overlook. And here we Ihell con- 
 fult, I. God's Word. 2. Men's Eixperience and Obfervation. 
 
 I. For fcrlpture-proof, let us confider. 
 
 First, How the Scripture takes particular notice of fallen 
 Adam's communicating his image to his pofterity. Gen. v. 3. 
 *^ Adam begat a fon in his own likenefs, after his image, ant 
 called his name Seth." Compare with tlils, ver. i. pf thai 
 chapter : " In the day that God created Man, in the hkenef' 
 of God made he him." Be'. old here how the image after whicl 
 Man was made, and the image after which he is begotten, an 
 oppofed ! Man was made in the likenefs of God ; that is, a hoi) 
 arA riiiliteoas creature: but fallen Adam begat a 'fon, not ii 
 the likenefs o£ God, but in his own Hkenefs j ^that is, corrup 
 fii.fiul Af'am begat a corrupt finful fon. For as the imt^e o 
 God bore righteoufnefs and immortality in it, as was ( ' "are 
 before, f-Q this image of fallen Adam bore corruption and deat 
 in.it, I Ccr. XV. 49, 5c. conipait vcr. 22. Moles, in that fft 
 
 chap 
 
Mead I. is corrupted, proven* 23 
 
 chapter of Geneds, being to give us the firft billof mortality 
 tint ever was in the world, ulhers it in v*'ith this, tl-Kit dying 
 Adim bjgafc. mortals : Having linned, he became mortal, ac- 
 Drding to the threatning; and fo be begat a fon in his own 
 likenefs, finfal, and therefore mortal : tiiui fin and death paiTed 
 on all. Doubtk-ls, he begat both Cain and Abel in his own 
 likenefs, as well ^s-Seth : But it is not recorded of Abel, becaufe 
 he left no i#ae beliind hJm, and his falling the iiri\facriSce to 
 d^ath ill- the world, was a fufhcient document of it : nor of Cain 
 t>u'hom it nilght ha\'e been thought peculiar, b^caiife of his 
 monil:roLis' wickednefs" ; and belides,- all his porterity was 
 llrowned in the flood: but.it is recorded of Seth, becauie he 
 \?as the father of the holy feed i and from liim all mankind 
 Hn^^ the flood has defcended, aiid fallen Adam's pwn likenefs 
 •vyith them. 
 
 Secondly, It appears from tliat fc rip ture- text, Job xi-v..4. 
 
 ^ Who can bring a clean thing out of an unclean ? Not one." 
 
 Our firif parents were uftfcan, how then * can we be clean t 
 
 How cuuldour immediate parents be clean ? On, how Ihall our 
 
 children be fa ? The unclea;inefs here aimed at is a-iinful un- 
 
 ^eajinefs; for it is fuch as makes Man'^ days full of trouble; 
 
 and it is* natural, being derived from unclean parents : *' ••Ian 
 
 is bv^rn of a Woman, ver. i. And how caii he be clean that is 
 
 born of a Woman V Job xxxv. 4. An omnipotent God VN-hofc 
 
 pov-er is not here challenged, could bring a clean tiling out of 
 
 an unclean^ and did fo, in the cale of the Man Chriii ;. but n-3 
 
 other can. Every perfon that is born according to the courfjr 
 
 of naturr, is born unclean : If the root be corrupt, fb mu!> the 
 
 branches be: Neither is the matter n^»nded, though tl-.e pl.ents 
 
 be fandiSed ones ; for they are but holy in part, and that b/ 
 
 grace, not by nature ; and they beget tiieir children as Men, 
 
 not as holy ^len : Wherefore, as the circumcifed parent hep^eti 
 
 iaa uncircUm.cifed child, and after the pureft grain is fown, wc 
 
 Ireap corn with the chanTs; fo the holieit parents beget unlicly 
 
 Jchildren,. and cannot communicate their grace to liiem, as chey 
 
 J do their nature ; which many godly parents find true, in their 
 
 ' experience. ' 
 
 Thirdly, Confider the confeflion of the Pfalmill David, 
 
 .1. li. 6. ^' BeXold I was fhapen in iniquity, ai\d in (in did 
 
 mothei' conceive me," Here he alcends from liis actual fin, 
 
 ' he fountsin of K, namely, corrapt nature : He was a Mail 
 
 •rding to God's own heart ; but fro't the beginning it wai 
 
 - fo mth him : He was begotten in lawful majTiage ; but 
 
 *f 
 
24 T^at Man's Nature State II. 
 
 when the lump was fhapen in the womb, it was a fmful lump„ 
 Kcnce the corruption of nature is called the Old Man; behi/ 
 av old as oiirrelves^ older diah grace, even in thofethataiv 
 iiindtiHed from the, womb. . . ■ , 
 
 Fourthly, ttcar our Lord's determination of the point, 
 John iii. 5. **■ That which is born of the flelh, is flcfli:'* Behold 
 the uni^rlal corruption of mankind, all are.fldh: Not tliat 
 , all are frail, th.o^ that is a fad truth tooj yea, and our natural 
 frailty is ^n evidence of our natural corruption ; but that is^not 
 - the fe-nfe of this tcKt : but here is tlie meaning of it, all are cor- 
 rupt and linful, and that naturally : hepxe our Lord argues 
 here, that becaui'e they are fieHi, therefore they muit be born 
 again, or clfc they ^* cdnnot eater into the kingdom of God," 
 ver. 3, 5. And as the corruption of our natur^ evidencetlrthc 
 abfolute necejUty flf regeneration, lo tlie ablolute necelHty of 
 rejreneiation plainly prMxs'tli* cofrupctbTi of our nature; f. 
 why fhould a Man need a (econd birth, if his nature were noL 
 qu'ijie'marred in the iiril birth ? Infants muft be born again, fe>r 
 that is an except, ( Johrt iii. 3.) which admits of no ex^L^rption. 
 And therefore, thev were cu'cumcifcd under the Old Teftament 
 as having " the body of the fins of the flefli," (which is con- 
 ' \ey*.l to them by natural generation; to put oft, Col. ii. u; 
 And now b"y the appointnicnt of Je{us Chrid, _ tliey aro-to be 
 baptized ; which lays they *are ur.clean, and that there is no 
 j'alvation fc>r them, but by the '•'■ wafliing of regeneration^ and 
 renewingof the Holy Ghoft," Tit. iii. 5, * 
 
 Fifthly, Man certainly is funk very low now, in compa- 
 rii'on of what he once was, God made him but a *'- little lower 
 than *:\t angels :" but now we imd liim likened to the bcaft« 
 tl'.at perifli : He hearktned to a brute ; and is now become lil.c 
 oi^.e of tliequT Like Nebuchadnezzar, liis portion (in hi5 natural* 
 ftate) is with the bcafts, '^ rninding only earthJy things,** 
 Philip, iii. 19. Nay, brutes, in iome fort, have the advantage 
 «f ti:e natural Man, v/ho is funk a degree below them : He is 
 more witleG, in whet concerns liim muft, tlun the ftork, or tit' 
 turtle, or t lie crane, or the fwallow, in what is for their in- 
 ^creft, jer. viii. 7. He is more llupid than the ox or afs, Ua. i. r. 
 I find him fent tolchool, to learn of the 'ant, or e'mraot, which 
 having no guide, or leader to go before her ; no overfcer or 
 officer to comp'el or ftir h.cr up to work •, ho luler, but may ^(s 
 as fhc liih, being under the dominion of none; yet '* prov;.' h 
 T-.er meat in the knnm-^i- and har-veft," Prov. vi. 6, 7, 8. v, :\\c 
 Kc natu!-al M«in Jias ail tlief<^.^d yet cxpofcth kimlelfto 
 ■*■''■■■' ct'jrnal 
 
Head I. is corrupted^ pmsen. 25 
 
 eternal ftarvmg: Nay, more than all this^ the Sc rip tiiie holds 
 out the natural Man, not only as wanting the good qualities ot 
 thofe creatures ; but as a compound of thie evil qualities of tiie 
 worll of the creatures, in which do concenter the fiercejiefs of 
 the lion, the craft of the fox, the unteachablenefs of the wild 
 afs, the iilthinels of the dog and f^'ine, the poifon of the alp, 
 and fuch hke : Truth itfelf calls them ferpents, a generation of 
 vipers; yea, more, even *' cliildren of the devil," Mat. xxi.33. 
 John viii. 44. Surely then, Man's nature is miierably corrupted. 
 Lastly, ** We are by nature children of wrath," Eph. ii. 5. 
 We are worthy of, and liable to the wrath of God ; and this 
 by nature; and therefore, doubtlefs, we are by nature I'inful 
 creatures : We are condemned before we ha\e done good or 
 evil ; under the curfe, ere we knovr what it is : '* But will a 
 lion roar in the forell while hehatli no prey, Amos iii. 4. that is. 
 Will a holy and juil God roar in his wrath againft Man, if he 
 be not, by his fin, made a prey for wrath ? No, he will not, he 
 cannot. Let us conclude, then, that according to the word of 
 God, man's nature is a corrupt nature. 
 
 IL If we confult experience, and obferve the cafe of the 
 world in thefe things that are obvious, to any perfon, that will 
 Kot fhut his eyes againfl clear light ; we will quickly pirceivc 
 fuch fruits, as difcover this root of bitternels : I fhall propofe a 
 few tilings, that may ferve to convince us in this point. 
 
 First, \Vho fees not a flood of miferies overflowing the 
 "world ? and whetlier can a man go, where he (hall not dip hij 
 foot, if he go not over head and ears in it ? Every one at home 
 and abroad, in city and country, in palaces and cottages, is 
 groaning under fome one tiling or otlier, ungrateful to him. 
 Some are opprelFed with poverty, fome' chaftned with Gcknefs 
 and pain, fome are lamenting dieir lofFes ; none \\-ants a crofs 
 of one fort or anotlier : No Man's condition is fo loft, but there 
 is fome thorn of uneafmefs in it : And at length death the wages 
 of fin, comes after thefe its harbingers, aaid fweeps all away : 
 JS'Ow, what but fin has opened the lluice ? There is not a com- 
 plaint nor figh heard in the world, nor a tear tliat falls from 
 our eye, but it is an evidence that Man is fallen as a ftar from 
 Heaven; for "God difxributeth forrow in his anger," Jol> 
 17. Tliis is a plain proof of the conuption of nature r 
 ^-. . Imuch as^ thofe tliat have not yet aftually finned, have their 
 ^Aiare of thci'e forrows ; yea^ «Ad draw tiidr £rfl breath in the 
 
 C world 
 
26 That Man's Nature State 11. 
 
 world weeping, as if they knew tlus world, at fivft fight, to be 
 aBochim, the place of weepers: There dre graves of the 
 Cnallen:, as well as of the largell fize, in the churth-yard ; and 
 tliere are never wanting Tome in the world, who like Rachel, 
 
 * are weeping for their diildren becaufe they are not,' Mat.ii.i8. 
 
 Secondly, Cblerve how early this corruption of nature 
 begins to appear in young ones ; Solomon obfenes, that ** even 
 a child is known by his doings," Pror. xx. ii. It may foonbc 
 dilcerncd, what way the bias of the heart lies : l)o not the 
 children of fallen AduTn, before they can go alone, follow their 
 father's footfteps ? What a vait deal of little pride, ambition, 
 cttriofity, vanity, wilfulnefs, and averlenefs to good appears in 
 them : And when they creep out of infancy, there is a neceility 
 of uling " the rod of correction to drive away the foohlhnei's 
 that's bound in their heart," Prev. xxii. 15. Which (hews, 
 tliat if grace prevail not, the child will be as llhmaei, ** a wild 
 afs Man," as the word is, Gen. xvi. 13. 
 
 Th IRDLY, Take a view of the manifold ^rofs out-brcakingt 
 of Gn in tlie world: *•' The wickcdnefs of Man is yet great vr. 
 tlie earth :" Behold the bitter fruits of the corruption of 01; 
 nature, Hof. iv. 2. " By i'wearing and lying, and killing, anr 
 dealing, and committin;:. adultery, they break ou^(ljke th 
 breakuig forth of water) and blood toucheth blood:" Thr 
 world is filled with filtliinels, and all manner of le*vdnei'v. 
 wickednefsjand profanity : Whence Is this deluge of fin on th 
 earth, but from the breaking up of tlie fountains of" the grca 
 deep," the heart of Man ; " out of^vbich proceed evil thoughts 
 adulteries, fornications, murders, thefts, covetoufnefs, wickeci 
 ncfs," &c. Mark vii. 21, 22. Ye will, it may be, thank G( 
 with a whole heart, that ) e are not like tliefe otl-^cr Men : anci 
 indeed ye have better realon for it, than I fear, ye are aware I 
 of; for, •' as in water, face anfwereth to face -, fo the hrr.rt 
 of Man to Man," Prov xxvii. 19. As looking into clear v • : , 
 ye fee your o\mi face ; ib looking mto your heart, ye inay lee 
 other Men't there : and looking into other Men's, in thcjn ) c 
 may fee your own : So that X^^s. moft vile and profane wrctthfs 
 that are in the world fliould ferve you for a looking-glals, iu 
 wliich you ought <o dilcern the corruption of your own n i:urc : 
 and if you do fo, ye would, with a heart truly touched, i, ii.k. 
 God, and not yourfehes^ indeed, that ye are not as other J\len, 
 .in your lives; feeing tk^ corruption of nature is the lame in! 
 
 • yoy^^as la tlicm. 
 
 TauRTHL:-. 
 
Head I. is corrupted^ provefi, ZJ 
 
 FouRTHLT, Caft your eye upon thefe ternVle convulfiolis 
 tli€ world is thrown into by the lull of Men : Lions ma'ke not 
 a prey of lions, nor ^roives of wolves: but Men are turned 
 wolves to one another, *' biting and devouring one another:'* 
 ,Upoii how flight occafions will Men iheath their fwords in one 
 another's bowels! The world is a wild ernefs, where the clearell 
 fire Men can carry about with thein, will not fright away the 
 wild bealls that inhabit it, (and that becauie they are Men, 
 and not brutes,) but one way or other they will be wounded : 
 Since Cain Ihed the blood of Abel, the eanh has been turned 
 into a flaughter-houfe ; and the'chace has been continued iince 
 Nimrod began his hunting ; on the eirth, as in ti^e Tea, the 
 greater ftill devouring the leiTer : When we fee the world in 
 fucli a fenncHt, every one ftabbing another with words or 
 fwords, we may conclude there i*i an evil fpirit among them : 
 Tlicfe violent heats an>3ng Adam*s ions, Ipeak the whole body 
 to be diftempered, the whole head to be lick, and the whole 
 heart faint : They Ibrely ^>soceed from an inward caufe, 
 James vi. i. '' Lulls that war in our members." 
 
 FiFT H LY, Confider the necdlity of human laws, fenced with 
 terrors and feverities ; to which we may apply what tlie apoftle 
 fays, I Tim. i. 9. That '^ the Law is not made for a righteous 
 Man, but for the lawlefs and diiooedient, for the ungodly, and 
 for iinners," &c- Man was made for (ociety : and God him- 
 felf faid of the firil Man, when he had created hira, that it was 
 '^ not -meet tliat he Ihould be alone :" yet the cafe is fuch now, 
 that, in fbciety, he muft be hedged in with thorns : And that 
 from hence we may the better fee the corruption of Man's 
 nitu're, confider, (r.) Every Man natiwally loves to be at full 
 liberty himfelf ; to have his own will for his law ; and if he ^ 
 would folTow his natural inclinations, would tote himrelf out of 
 the reach oFall laws, divine and human : And hence ibme, (the 
 power of whole hands has been anfwerable to the natural in- 
 clination) have indeed made themfelves abfolute, and abc\c 
 Jaws; agreeable to Man's monftrous defign at frfV, to be as 
 gods, Gen. ill, 5. Yct^ (2.) There is no Man that would 
 willingly ad veuture to live in a lawlefs fociety : and therefore 
 even pirates and robbers have laws among ri-,emfdves, tho' the 
 whole fociety call otFall rcfpeit to law and right: Thus Men 
 difcover tiiemfelves to be confcious of the corruption of nature, 
 not daring to tniil one another, but upon lecurity. (3) How 
 dangerous foever it is to break thro' the hedge ; yet the violence 
 of iult Biake* many adventure daily to rui> & rilk : They will 
 
 €2 * n*t 
 
23 ^ That Man* s Nature State II. 
 
 not oiily facrifite their credit and confcience, which laft is high- 
 ly efteem'tl in the world ; but for the pleafure of a few mo- 
 ments, immediately fucceedeJ with terror, from within, they 
 "will lay themlblves open to a violent death by the laws of the 
 iand wherein they live. , (4.) The laws are often made to 
 yield to Men's 1-iifts : Sometimes whole focioties run into fuch 
 extravagancies, that like a company of prifonfers, they break off 
 their fetters, and put thdr guards to flight ; and the voice of 
 laws cannot be heard for the noife of arms : And leidom is there 
 a time wherein there are not fome perfons fo great and daring, 
 that the laws dare not look their impetuous lufcs in the face; 
 wljs'ch made L>avid fay, in the cafe of Joab, who had murderetl 
 Abner, ** Thcle men, the fons of Zeruiah, be too hard for me," 
 :2 Sam. iii, 39. Lulls fometimcs grow too flrong for lav/s, fo 
 tlut the law is flacked, as the pulfe of a dying man, Hab i. p, 4. 
 (5.) Confiderwhat neceflity often appears of ammending old 
 iavvS, and miking new ones ; which have-their rile from new 
 crimes that Man's nature is very fruitful of: There would be 
 »o need of mending the hedge, if Men were not like unruly 
 teaflis, dill breaking it down. It is afl:onifliing to lee, what 
 figure the Ifraelites, who were feparated unto God, from amor-g 
 all the nations of the earth, db make in tlieir hillory ; what 
 horrible cor.fulions were among them, when there was ne King 
 in Ifrael; as you may fee, in the xviii. xix. xx. and xxi. chapters 
 of Judge:; : how hard it was to reform them, when thtf}- liad 
 the heft of magiftrates ; asid how quickly they turned alide 
 again, whe-.i tlicy got wicked rulers. I cannot ^ait think, tliat 
 one g^-and defign of tliat lacrcd hiftory, was to difcover tlie 
 corruption of Man's nature, the abfolute need of the^MclTiah, 
 ^cnd his grace; and th«t we ought in the reading of it, to im- 
 prove it to that end : How cutting \% that word, the Lord ha 
 to Samuel, concerning Saul, i Sam. Lx. 1 7. ** The lame flia'' 
 reign over, (or, as the word is, ^* Shall rellrain,'*),my people.'' 
 O the corruptio:. of Man's nature! the aweanudietid 0/ the 
 God of heaven retrains them not ; but they muft have gods ( . 
 tiie earth to do it, " to put them to (hame/* Judc^c^ xviii 7. 
 
 Sixthly, Confider the remains <l»f that natural corruptio 
 inthelaints: Tho' grace has entered, yet corruption is n^ 
 qu'te expelled ; tho* they have got the new nature, yet muc ' 
 of the old corrupt nature remains ; and thefe llrugglc togethi 
 within them, as the twins in Rebekah's womb, Gal. v. 17 
 They find it prefei^t with tliem at all times, and in all phct 
 BVCQ in t&c moft retired corners: If a Man kave aa ill neighbour 
 
Head I. h corrupted, proven, 2^ 
 
 he may remove ; if he have an ill lervant, he may put liim away 
 at the term ; if a bade yoke-fellow, he may I'ometimes leave the 
 houle, and be free of mokdation that way : But ihould tlie 
 faint go into a wilderneiSj or let up his tent in fome remote rock 
 in the fea, where never footof Man,beall,nor fowl had touched, 
 there will it be witli him : Should he be with Paul caught up to 
 the third heavens, it ibail come back with hLn, 2 Cor. xYu 7. 
 It followsliim as the fiiadow doth the body ; it makes a blot in 
 thefaircil line he can draw: It is like the fig-tree in the wall, 
 which, howjicarly ibever it was cut, yet ftjll grew till the wall 
 was thrown down ; tor the roots of it are fixed in the i:ieart, 
 while the faint is in the wOild, as with bands of iron and 
 brafs : It is eij^cially a<fliv e v/hen he would do good, Rom. 
 vii. 21, then the fowls come do\ra upon the carcaies : Hence 
 often in holy duties, the Iplrit even of a laint (as it were) evar- 
 porates ; and he is left ere he is a^vare, like Michal, with an 
 image m the bed, inftead of an hiifband. I need not ftand to 
 prove the remains of the corruption of nature in the godly, to 
 themfelves ; for they groan under it ; and to prove it to them, 
 were to hold out a candle to let Men fee the fun : and as for the 
 wicked, they are ready to account mole-hills in the faint, as big 
 as mountains; if not to reckon them all hypocrites: But con- 
 {ider thele few things oil this head, (i.j *' If it be thus in 
 the green tree, how muft it be in the dry ?" The dints are 
 not born iV.ints; but made fo by the power of regenerating 
 grace : Have they got a new nature, and yet fo much of the 
 old remains, with them ? How great muft" that corruption be 
 in others, where it is altogether unmLxed with giace? {2.)The 
 taints groan under the remains of it, as a heavy burden ? hear 
 the Apoftle,Rom.vii. 24. " O wretched Man. that I am! Who 
 (hall deliver me from the body of this death ?" What the' the 
 carnal Mm lives at cafe and qu-et, and the corruption of 
 nature is not his buidcn : is he therefore free from, it ? No, no; 
 ^©nly he is dead, and feels not the (mkiug weight: Many a 
 groan is heard from a (ick-bed 3 but never one from a giave : 
 In t;^e faint, as in the £ck man, there is a mighty ilruggk; 
 lite, aad death ftrlving foi" the maRery ; but in the natural 
 Man, as in the dead corpfe, there is no n^jfe, becaufe death 
 bears, full fway. (3.) The godly ?dan refills the old corrupt 
 nature ; he ftrives to mortify it, vet it remains : he endeavours 
 to ftarve it, and by that means to weaken it, yet it is active: 
 How muJu it fpread then, and ftrengthen itfelf in that Ibul, 
 where it is not ilarved but fed ? ArLtl this'is ihe cale of iall un- 
 
 C 3 " " rcgeae- 
 
30 That Man*s Nature State II. 
 
 re;Te'jcratc, who " make provifion for the flcdi, to fulfil the 
 lu'ts thereof:" If the garden of the diligent afford him new 
 work, daily, in cutting off and rooting up ; furely that of the 
 fluggard mull needs be all grown over with thorns. 
 
 Lastly, I fnall add but one obferve more, and that is, 
 Thit in every Man naturally the image of fallen Adam docs 
 appear : Some children, by their features and lineaments of 
 their face, do, as it were, father themlclves t and thus we do 
 reicmble our firft parents ; Every one of us bear the image and 
 imprei's of tfeir fall upon h'm : ard to evince tlie truth of 
 this, I do appeal to th« conlcicnpes of all, in thele following 
 particulars. 
 
 ift, Is not a finful curiofity natural to us ? And is not th- 
 a print of Adam's image ? Gen. iii. 6. Is not men naturally 
 much more detirous to know new things, than to prac^tife old 
 known trut-s?. How like to old Adam do we look in this. 
 Itching aftei' novelties, and difreiiibing old Iblid do<5lr:nes? We 
 feek after knowledge rather than holinefs ; and lludy moft tc 
 Inow the/e ti.ings, which are leafl: edifying: Our wild and 
 roving fancier; need a bridle to curb them, while good folid 
 afre<5lions mu!l be quickened ind fpurred up. 
 
 2dly, If the Lord, by his holy law and wifcL providence do 
 put a reilraint upon us, to keep us back from any thing ; doth 
 not that rcllra;nt whet the edge of our natural inclinations, and 
 make us fo much the keener in fiur defires: And in this do we 
 not betray it plainly that we arc Adam's children, Gen.^iii. 2, 
 3, 6. 1 think this cannot be denied ; for daily oblervation 
 evinccth, that it is a natural principle, that " Stolen waters are 
 fwect; and bread eaten in fetrct, if pleafant," Prov. ix. 17. 
 The very Heatliens are convinceti, that Man was polfefTed with 
 this fpirit of contradiction, tho' they knew not -the foring of it. 
 How ofttn do Men give th^delves the looie in tfce'.'e things, 
 in which, if God had left them at liberty, they woulJha\e 
 fcound up thcmfelves ! but corrupt r«Aturc takes a pkali're in 
 the very jumping over the hedge : And is it not a repeal 
 ©ur father's folly, that Men will rather clireb for fori 
 fruit ; thin gather what is fhaken off the tree of good pr^n*- 
 dence to them, when they have God's esprels allowance for it ! 
 5d'y, Which of all the children-of Adam i* not naturailv 
 dL'*pofcd to heir the *< inftrudion that caufcth to <*rr i " And 
 was not t!';s the rock our fin'l parents fplit upon ! Gen. ili. 4, 6. 
 How apt 's weak Man, ever Gnce that time, to parley with 
 tcmptatioasl ** God r^)eaketli once^ yea twice, yet Man per- 
 
 c*i\cdi 
 
Head I. // corrupts dy froven, 31 
 
 ceiveth it not/* Job xxxiii. 14. but readily doth he liflen to 
 Satan : Men might pften come fair ofF if they would diliniis 
 temptations with abhoi;rence, when firit they appear ; if they 
 would nip them in tlie bud, tliey would foon die iway ; but 
 alas ! wlien we fee the train laid for us, ar.d the fire put to it, \ et 
 we iland till it run along, and we be blown up witii its force. 
 
 4thly, Do not the e\es in our head often blind the eyes of 
 the miitd I And was not this the very cai'e of our firil parents ? 
 Gen. iii. 6. Man is never more bhnd than when he ib looking 
 on the objeds that are moft pieafant to feme : Since the eyes ot' 
 our hrll parents were opened to the forbidden fruit. Men's eyes 
 have been the gates of deltruskion to tl^ieir fouls; at which im- 
 pure imaginations and finful delires have entered the heart, to 
 the wfvunding of the foul, wailiHg of the conicieuce, and bring- 
 ing diiinal effects, Ibmetimes on whole focieties, as in Athan's 
 eafe, JotTiua vii. 21. .Holy Job was aware of this danger, from 
 thefe two little rowling bodies, which a very fmall fpiinter of 
 wood will make ufelefs ; fo as (with that King who durft not. 
 with his teu thoufand, meet him that came witli twenty tlioui- 
 and again ll him, Luke xiv. 31, ^2.) he fendeth and deiireth 
 conditions of peace, job xxxi. i. '^ 1 have made a covenant with 
 mine eyes, &c. 
 
 5thly, Is it not natural for us, to care for the body, even at 
 the e^vpence of the foul \ This was one ingredient in tii£ fm of 
 our firil parents, Gen. iii. 6. O how happy might we be, if wc 
 were but at half the pains^ about our fouls, that we bellow upon 
 our bodies ! if that quellion, ** What mull I do to be favcd ?'* 
 (A(fts xvi. 30.) did run but near as oft through our m'nds, as 
 thofe other queftions do, '* What (hall we eat? what thall we 
 drink ? Wherewithal fhall we be clothed ?" Mat. vi. 21. manj 
 a (now) hopelefs cafe would turn very hopeful. But the truth 
 is, moft men live a-s if they were nothing but a lump of flefli : 
 or as if their foul ferved for no other ufe, but like fait, to keep 
 the body from corrupting, " They are flefli," John iii. 6. They 
 *nind the things of the fiefti," Rom. viii. 5. and they " live after 
 the flcfh," ver. 13. If the confeiit of the llcfh be got t© an adion, 
 the confent of the confcience is rarely waited for : yea, the body 
 is often ferved, w^hen the confcience has entered a diffent. 
 
 6thly, Is not every one by nature difcontent with liis prefent 
 lot in the world ; or with iome one thing or other in it I This 
 alfo was Adam's cafe, Gen. iii. 5, 6. Seme one tiling is always 
 milling ; fo that Man is a creature given to changes. And if 
 any doubt of tiiis^ let them look over all their enjoy ments ; and 
 
 aftar 
 
32 7hat Man's Nature Sratc II. 
 
 after a review oPthem, lirlen to their own hearts, and they will 
 hear a fccrct murmuring for want of Ibmc tiling: tho* perhaps, 
 if they coHlldercd the matter aright, tliey would lee tliat it is 
 better for them, to want, than to have that l^jinething. Since 
 the hearts of our firft parents ilcw out at their eycs, on the for- 
 bidden fruit,. -and a night of darknefs was thereby brought c^\ 
 the world ; their pofterity have a natural dil^fe, which Solomc/. 
 calls, " The x\ andring of the deiires (or as the word is, The 
 valking of the foul,") Eccl. vi. 9. Tliisis a fort of a diabolical 
 trance, wherein the foul traverfeth the world ; feeds iticlf will; 
 a thoufand airy nothings ; fnatcheth at tlus and theotlier crtd- 
 tcd excellency, in imagination aYid defirc: goes here and there, 
 and every where, except where it (hould go : And the foul is 
 never cured of this dileafe, till overcoming grace bring it bad , 
 to take «p its evej lading reft in God thro' Chrift: but till thi- 
 be, if Man were fet again in paradiCe, the garden of the Lord ; 
 all the pleafures there would not keep him from looking, yea^ 
 and leaping o\'er the hedge a (econd time. 
 
 ythly. Are we not far more ealily imprefled and influenced 
 by evil counfels and examples, than by thofe that are good i 
 You will fee this was the niin of Adam, Gen.iii.6. Evil example 
 to this day, is one of Satan's mailer-devices to ruiji Men : And 
 tho* we have by nature, more of the fox than of the lamb ; yet 
 that ill property feme ciiferve in this creature, viz. That if one 
 kmb {kip into a water, the reft that are near will fuddaily 
 follow, may be obferved alfo in the difpofltion of the chi^ilren of 
 Men, to whom it is very natural to embrace an evil way, bc- 
 caufe they fee otliers upon it befwe them ; ill example has 
 frequently the force of a violent ftneam, to carry us o.er plain 
 duty : but efpecially, if the example be given by tliofe wc bear 
 ft great affe<flion to* our afFedion, i.i that cafe blinds our jadg- 
 ment ; and wliat we would abhor in others, is complied with, 
 to humour them : And nothing is more plain, than that gene- 
 rally Men chuie rather to do wliat the molt do, tkaa what the 
 beft do. 
 
 8thly, ^Vho of all Adam's fons needs be taaght the art of 
 fewing fig-leaves together^ to cover their nakednefs ? Gen.iii. 7. 
 "When we have ruined ourfelves, and made ourfdves naked, to 
 our {hame ; we naturally fcek to help ourfelves by ourfelves i 
 and ninv poor (hifts are fallen upon, as filly and infignifcant as 
 Adim's ng-jeaves : What pains are Men at, to cover their Hn 
 from their own confciences, and draw all the fair colours upon 
 it that tliey can ? A«d when once convi(^oDS ar^ fallcncd upon 
 
 them. 
 
Head I. is cerrupied, prcvetr, ^2 
 
 ihem, fo that they cannot but fee themfelves naked ; it is as 
 natural for them to .attempt to fpin a cover to it out of their 
 own bowels, as for fifhes to fwim in the waters, or birds to fly 
 in the air : Therefore the firll queftion of the conviRced is, 
 **" What (hali we do?" A<5ts ii. 27. How (hall we qualify our- 
 felves? What fhall we perform? Not mindin'g that the new 
 creature is God's own workmaiilhip, {or deed, Eph. ii. 10.) 
 more than Adam thought of being clothed with ikins of facri- 
 jfices, Gen.iii. 21. 
 
 I 9tlily, Do not Adam's' children naturally- foUow his foot- 
 1 fteps, in Hding themfelves from the prefence of the Lord," 
 Gen. iii. 8. We are every whit as blind in this rsatter as he 
 I was, who thought to hide himfelf from the prefence of God 
 among the fhady trees of the garden : We are very apt to 
 promife ourfelvcs more fecurity in a fecret fm, than in one that 
 is openly committed: " The eye of the adulterer waiteth for 
 the twilight, faying. " No eye ihall fee me," Job xxiv. 15, 
 And Men will freely do that in Iccret, which they would be 
 afhamed to do in tlie prefence of a child ; as if darkncfs could hide 
 from an all-feeing God : Are we not naturally carelefs of com- 
 munion with God i ay, and avi«»-fe to it ? Never was there any 
 communion betwLxt God and Adam's children, where the Lord 
 himfelfhad not the firil word : If he would let th^n alone, 
 they would never inquire after him : Ifa. Ivii. 16. '^ I hide me.** 
 Did he fcek after a hiding Ged ? Very far from it : — ^< He 
 went on in the way of his heart." 
 
 lothly, How loath are Men to confefs fin, to take guilt and 
 fhame to themfeh'cs ? And was it not thus in the cale before us ! 
 Gen. iii. 10. Adam confeffeth his nakednels, which he could not 
 get denied ; but not one word he fays of his iins : here was the 
 reaion of it, he would fain have hid it if he could : It is as natural 
 for us to hide fin, as to commit it : Many liid inftanccs thereof 
 we have in this world ; but a far clearer proof of it we fliall get 
 at the day of judgment, the *'* day in which God will ]udge the 
 iecrets of Men, Rom. ii. 16. Many a foul mouth will then be 
 feen, >rhich is now *' wiped, and faith, I have done no wicked- 
 nels/' Prov. xxx. 2c. ^ 
 
 Lastly, Is it not natural fbr us to extenuate our fin. and 
 transfer the guilt upon others ?' And when God examined our 
 guilty firft parents, did not Adam lay the blame on tiie Woman, 
 and did not the Woman lay the blame on the Serpent? Gen. 
 iii. 12, l-^. Now Adam's cliildren need not be taught tii'S 
 kelliih, policy x for before they can well fpeak (if tlicy camic-t 
 
 get 
 
34 T^hat Mafias Nature State II. 
 
 get thcfafl denied, ) they will cunningly lifp out fomething to 
 IcfTen their fault, and lay the blame upon another : Nay, fo 
 natural is this to Men, that in the greateil of fins, they wiK lay 
 the fault upon God himfelf ; they will blafplieme his holy pro^ 
 vidence under the niiitaken name of misfortune or ill luck, and 
 thereby lay the blame of their fm at Heaven's door: And was 
 rot this one of Adam's tricks after hi!- fall ? Gen. iii. 12. " And 
 the Man faid, the Woman whom thou gaveil to be with mc, 
 fhe gave me of the tree, and I did cat." Obferve tlie order «f 
 the fpeech : He makes his apology in the firll place ; and then 
 co;nes his confelTion : His apology is long, but his confeflion 
 very fhort ; it ii all comprehended in a word, " And I did eat." 
 How pointed-*nd didiiK^ is his apology, as if he was afraid his 
 meaning fhould have been miftaken I "The Woman," fays he, 
 or, '* Thiat Woman :'* as if he would have pointed the Judge 
 to his own work, of whic)i we read, Gen. ii. 22. There was 
 but one Woman tl-.en in the workl ; fo that one would think be 
 needed not have been fo nice and exad in pomting at her ; yet 
 fhe is as carefully marked out in his defence, as if there had been 
 ten thoufand: " The Woman whom thou gaveft me :" here 
 he fpeaks, as if he had been ruined with God's- gifts: And tQ 
 make tl^e fliift lo^^k tl>e blacker, it is added to all this, " Thou 
 gaveil to be with me," a conltaat companion, to ftand by me 
 as a helper : This looks as if x-^dam would have fathered an ill 
 deGgn upon the Lord, in giving him tliis gift : ' And aftar all, 
 there is a new dcmonftrative here, before the fentence is com- 
 pleat: he lays not, ** The Woman gave me," but, •* The 
 Woman (he gave mc," emphatieally, as if hehad faid, ** She, 
 even Slic gave me of the tree." This much for his apology : 
 But liis confelfion is quickly over, in* one word, (as he fpokc it) 
 '* And I did eat:" And there is nothing here to point to 
 himfelf, and as little to Ihew what he had eaten : How natural 
 is tliis black art to Adam*s pofterity ? He that runs may read it. 
 So univerfally does Solonaon*s obferve hold true, Prov. xvii. 5. 
 *^ The foolifhnefs of Man perverteth his ways, and his heart 
 fretteth againft the Lord." Let us then call fallen Adam, 
 Father ; let us not deny the relation, feeing we bear his image. 
 
 And now to (hut up tliis point, iiifficiently confirmed by 
 concurring evidence from the Lord's word, our own experi- 
 ence and obfervation ; let us be perfuadetl to believe the doctrine 
 of the corruption of our nature j and to look to the iecond 
 Adain, the bielTed jcfus, for the application of his precious 
 kUod, to remove the guilt of this liii ; and- for the cfii^acy of 
 
 ' his 
 
Head I. is corrupted, prtven, 35 
 
 .his holy Spirit, to make us new creatures, knowiilg that except . 
 * we be born again, we cannot enter into the kingdom of God.* 
 
 Of the Corruption of the Undcrjlandittg, 
 
 Secondly, I proceed to inquire into the corruptiom of 
 nature, ill the feverai parts thereof : But who can comprehend 
 It ? Who can take tlis exait drmenfioa of it; in its breadth, 
 .lengthy height, and depth f Tlie heart is deceitful above all 
 things, and defperateiy wicked : whe can know it ? Jer. 
 xvii. 9, flowever, we may quickly perceive as much of it, as 
 ^ may be matter of deepejl humiliation, and may diicover to us 
 the abfolute neceiFity of regeneration i Man in his natural 
 ftate is altogether corrupt : Both foul and body are poUuted, 
 as the apoftle proves at lai"ge, Rom. iil. 10, — 18. As for the 
 foul, this natural corruption has fpread itlelf through all the 
 faculties thereof j and is to be found in thp uiiderftanding, tlic 
 will, the atFedtions, the confcience, and tlie memory. 
 
 I. The underitanding, that leading faculty' is delpoiled of its 
 primitive glor}', and covered o\'er with confulion : We have 
 fallen into the hands of our grand adverfary, as Samfon into the 
 hands qf the Philiifines, and are deprived of our twoescs: 
 *^ There is none that undcrilandeth," Rom. iii. 11. *' Mind 
 and confcience are 'defiled," Tit. i. 15:. The natural Man's 
 apprehenfion of divine things is corrupt, Pfal. I. 21. *' Thou 
 thoughteif thirt I was altogether fuch an one as thyfelf." His 
 judgment is corrupt, and cannot be otherwife, feeing his eye is 
 €vil : and therefore the fcriptures, tliat (hew that Men did all 
 wrong;, iays, " Every one did that wliich is right in his owr 
 eyes," Judges xvii. 7. and xxi. 25. And his imaginations, or 
 reafonings muft be call down, by the power of the v/ord, being 
 ©f apiece with his judgment, 2 Cor. x. 5. But to point out 
 tliis corruption of the mind or underflanding more particularly, 
 let 'thefe following things be confidered. 
 
 Firll, There is a natural \veaknefs in the minds of Men, \vitli 
 rcfpcvH: to fpirirual things : The Apoflle determines concerning 
 ;every one that is not endued with the graces of the Spirit, 
 ^' That he is blind, and cannot fee afar off," 2 Pet. i. 9. Kcnce 
 the Spirit of God in the Scripture clothes, as it were, divine 
 truths with earthly figures, even as parents teach their child- 
 ren, ufmg fiinilitudes. Hoi', xii. 10. Which, tho' it doth not 
 cure, yet doth evidence this natural v/eaknefs in the minds of 
 Men: Bat we want not plain proofs of it froiii experience: 
 
 As, 
 
36 The Corruption of Stato \\. 
 
 As, (i.) Kow hard a talk is it to teach many people i 
 common princ'ples of our holy religion, and to make truth*, 
 plain as they may underlland them i Hcic there mull i-. 
 *' Precept upon precept, precept upon precept : Line uponi 
 Kae, line upon line," Ha. xxviii. 9. Tfy the lame perlons Ini 
 oth jr things, they fiiall be found " wiler in their generati 
 than the children of light." They underlland their work ai.d 
 bufincfs in tlie world, as well as their neighbours j tho' they be! 
 very ilupid and untcachable in the matters of God; Tell thei^ 
 how the)' may ads-ance their worldly wealth, or how tlu 
 may gratify their lulls, and they will quickly underftand thci^ 
 things ; tho' it is very hard to make them know how their fouls 
 may be faved; or how their hearts may find reft iii-Jefus 
 Chrift. (2.) Confider thefe who have many advantages, be- 
 yond the common gang of mankind ; who have had the benefit 
 of good education and inftruclion ; yea, and are blell with the 
 light of grace in that meaiure, wherein it is dillributcd to the 
 faints on earth : yet how linall a portion have they of the 
 knowledge of divine things 1 What ignorance and confulion do 
 ftill remain in their minds ! How often are they mired, even in 
 rhe matter of pradical truths, and fpeak as a cliild in the' • 
 things: It is a pitiful weaknels that we cannot perceive t!- 
 things which God has revealed, to us ; and it mult needs be a 
 linful weaknels, fince the law of God requires us to know and 
 believe them. (3.) What dangerous millakes are to be found 
 amongd Men, in their concerns of great<;ll weight ! what wo- 
 ful delufions prevail over them ! do we not often fee thofe, -who 
 »therwile, are the wKcfl of Men, the mofl notorious fools, with 
 refpt<5l to their foul's interell, Matth. xi. 2). ^* Thou haft liid 
 thefe things from the wife and prudenL" Many that are eagle- 
 eyed in the trifles of time, are like ewls and bats in the light of 
 Efe : Nay truly, the life of every natural Man is but one con- 
 tinued dream and delufion, out of which he never awakes, till 
 either by a new light darted from heaven into his foul, he come 
 to himfelf, Luke xv. 17. or, " in hell he lift up his e\ cs,** 
 chap. xvj. 24. And therefore in (cripture-account, be he never 
 1*0 wife, he is a fool and a iimplc one. 
 
 Secondly, Man's underfcauding is naturally overwhelme«l 
 with grofs darknefs in Spiritual things : Man at the infligation 
 «f the devil, attempting to break out a new hght in his mind, 
 (Gen. iii. 5.) inftead of that, broke up the doors of the bottom- 
 lefs pit ; fo, as by the fmoak thereof^ he was buried in daiknefs. '» 
 Wlieu God at firil had made Man, lis iniwl wa» a lamp of light ; 
 
 but 
 
Head I. the Under/landing. 37 
 
 but ii»\v when he comes to make him over again In regenerati- 
 on, he finds it darknefs, Eph. v. 8. " Je were fometjines dark- 
 nels.** Sin has doled the windau s of the foul, darl-oiefs is over 
 all that region : It is the land of darknefs and lliadow of death, 
 ^here the light is a? darknefs : The Prince o£ darknefs reigns 
 there, and nothing but the werks otMarkncfs are framed there. 
 \st are bom ipirituallv blind, and cannot be reftored witliout 
 a miracle of gmce. This is thy cafe, wholoever thoii art, tho« 
 art not bora adain : And that yon may be convinced in thit 
 matter, take tbeie following Evidences of it. 
 
 Evidence i. The darknefs that was upon the face of the 
 world before, and at the time when Chrill came, arifing as the 
 Sun of righteoufnel's upvOR the earth : \\'hcn Adam by his iln had 
 loit that primitive light wherewith he was endued in his crea- 
 tion, it picaied God to make a gracious revelation of his mini 
 ^nd wi:l to him, touching the way oi^" lalvation, Gen. iii. 15, 
 This was handed down bj, him, and other godly fathers, before 
 the flood : vet the natural darkncls of the mind of Man pre- 
 vailed fo far againlt that revelation, as to carry otf all fenie of 
 true religion from the "world, except what remained in Noah*« 
 family, which was preferved in the ark. After the flood^ a« 
 I^lcH multiplied on the earth, that natural darknefs of nfuid pre- 
 vails again, and die light decays, till it died out am.ong the 
 generafky of mankiiid, and is prclervcd only among the poite- 
 rity of Shcm : And even with them it was well near it's letting 
 Ychen God called A)>raham from ferving other gods, Jofh, 
 xxiv, I >. God gives Abraham a more clear and fuD revelatioH, 
 and he communicates the fame to his family, Gen. xvii. 19, yet 
 the natural darkneis wears it out at length, fave what wat 
 preferved among the posterity of Jacob : They being carried 
 down into Egypt, that darknefs prevailed fo, as to leave thcnt 
 very little fenie of true religi(Mi ; and a new revelation behoved 
 to be made them in the wildemels : ^And many a cloud of dark- 
 neis got above that, now and then, during the time from Mofe» 
 to Chrifl:. \^'hen Chrift came, the world was divided into 
 Jews and Gentiles: The Jews, and the true light with them^ 
 were within an inclofure, Pfal. cxlvii. 19, 20. Betwixt them 
 and tlie Gentile world, there was a partition wall of God't 
 making, namely, the ceremonial law ; and upon that tlicrc wa» 
 reared up another of Man's own raafking, namely, a rooted 
 enmity betwixt the parties, Eph. ii. 14, 1 5. If v. e lock abroad 
 without the inclofure (and except thole piofelvtes of the 
 Gentiles, who, by meajjs of fome rays t£ light bit\«iing forth 
 
^S T/ii, \^'^i , lA^^i-j'i jj Stat.e II. 
 
 nata them fr3m witliln the inclofui-e, having renounced idolatry 
 wo'rfhipped the true God, but did not conform to the Moliical 
 rites) we Ccc nctliingbut " dark places of the eaith,full of the 
 habitations of ci-uelty,*' Puil. Ixxiv. 2C. Grofs'darknefs covered 
 die face of the Gentile \yorld ; and the way of falvatioii was 
 utterly iTnknown amojig them : They were drowned in fbper- 
 ftition and idolatry ; and had ' multiphed their idols to fuch a 
 xaft number, that above thirty thoularxJ are reckoned to have 
 been woHhippa! by thofe of Europe aione : Whatever wifdoni 
 was among their Philofopher?, *' the w#rld by that wifdoni 
 knew not God,** I Cor. i. 21. and all their refcarches in reli- 
 gion were but groping in the dark, A«fls xvil. 27. If we look 
 witlilii the incloftu-e, and, except a few that were groaning and 
 waiting for the confolation of llrael, v/e will fee a grols darknefs 
 on the face of that generation : Tho* to them were committed 
 the Oracles of God -, yet tlicy were moft cornip't in their doc- 
 trLne : Their tradition^ were multiplied > but the knowledge of 
 thefe things w herein tlie life of religion lies, wa^ loft : Mailers 
 of Ifrael knew not the nature and neceflity'of regeneration, 
 jo'nft iii. 10. Their religicn wajs to build on their birth-privi- 
 Ic^e, as children of Abraham, Matth. iii. 9. to glor) in titeir 
 circumcilionj and other external ordinances, Philip, iii. 2, ^. 
 And to rell In the law, (Rom. ii. 17.) after they had, by their 
 falfe glolTes, cut it fo ftiort^^s the) might go well near to th« 
 tVifilling of it, Mitth. y. 
 
 Thus was darknefs over the face of the world whenFChrifl: 
 the trv:e light came into it: anji fo is darknefs over every Ibul, 
 till he, as the day-ftar, arife in the heart : The former is an 
 evidence of the latter : Svhat, but tife natural darknefs of Men'*s 
 minds could Ilill thus wear out the light of external revelation 
 In a matter upon whkh eternal happinefs did de^^nd ? Men did 
 not forget the way of prefcrving their lives ; but how quickly 
 did they iofe the knowledge of tlie way of lalvation of their 
 fouls; which are of infinite more weight and wortli ! When 
 Patriarchs and Propliets'tcacliing was ineffectual, Mai beho\.\ 
 to be taught of God hL-nlcif, wlio alone can opea the eyes < 
 the underftanding :. But, tliat it might appe-ir, that the co ; 
 " ■ '•' -'^ ^- '-, mind lay deeper tiian to be cured by me 
 ^n ; there \yere but vciy fev^ converted I 
 
 . p: j;v_.iiiig, " who fpoke &s never Man ' — ^ " ' '•" " 
 
 . The great cure on the generation rcir. 
 
 : by the Spirit accompinying the prt^iv 
 
 ;» ; who^ according to ti.c pixjmilc^ (Joh. 
 
r Kead I. /-f Und'rjfandirtg.- '39 
 
 were to do great works : And if we look to the miracles 
 I wrought by our blefTed Lord, we will find, that by appl^-ing 
 the remedy to the foul, for the cure of bodily uiilempers, (as in 
 the cafe of the Man fiek of the palfy, Matth. ix. 2. ) he plainly 
 1 difcovered, that it was his main errand into the world to cure 
 I the difeafes of the fciil . I f nd a miracle wrought upon t>ne that 
 I was born blinid;, performed in fuch a way, as feems to have been 
 f defigned to let the world Tec in it, as in a glafs, their cafe and 
 cure, John L\. 6. '* He made ciay, and anointed the eyes of the 
 blind Man with the clay. What could more ntly represent the 
 I blindnefs of Men's minds, than eyes clofed up w ith earth ? 
 I Ifa. vi. I. ^' Shut their eyes;" {hut them up hy anoiriting, or 
 I '^ Rafting them with mortar," as the word would hear : And 
 i chap. xUv. i2. *^ He hath {hut their eyes :" The word properly 
 figniftes, *' He hath plaillered their eyes j" as the houie in whicU 
 tht leprofy had been, was to he pla'i{le>ed, Lev. xir. 42. Thue 
 the Lord's word ^fcovers the dejgn of that ilrartge work; 
 and by it {hcv/s us, that the eyes of our underfranding are 
 naturally {hut : Then the blind Man rnuH go and wafh of: t\y>s 
 clay in the pool of Siloam ; no other water will ftTve this 
 purpofe : If that pool had not reprefented him, whom tlie 
 f'ather fent into the world, " to open the blind eyes, (Ifa, 
 xlii. 7.) I think the lilvangeliil had not given us the interpreta- 
 tion of the name, which, he lays, figniSes, Sent, John ix. 7,' 
 And fo we may conclude, that the natural darknei's of our 
 minds is fuch, as there is no cure for ; but from the blood and 
 Spirit of Jeiiis Chnil, whole eye-{alve only can ma^.e ui fee. 
 Rev. iii. 18. 
 
 EviD. 2. Every natural Man*s heart and life is a mafs of 
 d-arknefs, diforder and confufion ; how refined focver he appear 
 in the figlit of Men : ^^ For v/e rurfelves alio, (iaith the apoftle 
 Paul,) were lometimes fooliih, difobedient, deceived, fen,ing 
 divers luils and pleaiures," Tit. iii. 5. and yet at that time, 
 which this text looks to, he was •' blameleis, touching the 
 righteoulhefs which is in the law," Phil. iii. 6. This is a plain 
 evidence that '^ the eve is evil, the whole body being fiiU of 
 darknefs," Mat. vi. 2;. The unrenewed p^rt of mankind is 
 rambling through the world, hke fo many blind Men, v.ho wiii 
 neither take a g'lide, nor can guide thernielves ; and' therefore 
 re falling over this and the other precipxe, into deflioiaion : 
 Some are run-.nng after their covetou^nef^, lili they be pierced 
 through with many fo'-ro\\s ; fome fticking in tb.fi mire of ler.f- 
 ualityj 6thers dalhing thenifelves on (he rook of pride and iejf- 
 
 D2 t^, - 
 
40 The Corrupthn of Stat€ II. 
 
 conceit ^ every one Humbling on fome one ftone of ftnmbling or 
 other; all of them are running theinfelves upon the rword-point 
 of juflice, ivhile they eagerly follow, whither their ucmortifieil 
 pa(fions and aifeitions lead them ; and ^'hile i'ome arc lying 
 alone in the way, others are copiing up, and falling headlong 
 over them : And therefore, " Wo unto the (blind) worid> 
 becaufe of offences" Matth. xviii. 7. Errors in judgnacnt 
 fvvarm in the world ; becaafe it is iiight, '* whert'n all the 
 t)eafts of the forreft do creep forth :'* All the unrcgcneratc art 
 utterly miilaken in the point of true happinefs ; for tho* 
 Chriilianity hath fixed that matter in point of principle; yet 
 nothing lefs than overcoming grace can fix it in die pra(5tical 
 judgment: All Men agree in the delire to be happy; but 
 amongft unrenewetl Men. touching the way to happincfs^ there 
 are aimoft as many opinions as there are Men ; they being 
 ** turned every one to his own way," Ilk. Uii. 6. They are 
 like the blind Sodomites about Lot's houfe, all were (ccking to 
 find the door, fome grope one part of the wall for it, i'ome 
 another ; but none of them could certainly fay, he had found 
 it : and fo the natural Man may llanible on any good but the 
 •hief good : Look into thitic own unrcgcnerate heart, and there 
 thou wilt fee all turned up-fide-down. Heaven lyin^ under, 
 and earth a-top ; look into thy life, there thou mayil lee, how 
 thou art playing the mad-man, Inatching at Ihadows, and nc- 
 gleding riie fubftauce, eagerly flying after that which is not, 
 and flighting that which is, and will be for ever. 
 
 EviD. 5. The natural Man is always ^s a workman left 
 without light ; either trifling, or doing mifchief : Try to catch 
 thy heart at any time thcj wilt, ^id thou ihalt find it either 
 ** weaving the fpiJer's web, or hatching cockatiice-cggs,** 
 (Ifi. lix. 5.) roving thro' the world, or dig^ng inte the pit ; 
 filled with vanity, or el (e with \ilcncrs; bufy doinjr nothing, 
 er what is woilc than nothing: A iiid fign of a dark mind. 
 
 EviD. 4. The natural Man is voi«l of the fa\iig knowledge 
 •f fpiritual tilings: He knows not what a God he has to deal 
 with; he is unacquainted with Chrilt ; and knows not \vhat 
 fm is : Tiie greatell gracclels wits are blind as moles in thdo 
 thinrs : Ay, but fome fach can fpcjk of them to gfjod purpoie: 
 And fo nii^ht thefe IlVaeHtes of tlic tempta-tiuiW. lig"> a:: : 
 miracles, their eyes had icen, (Deut. xxix. ;.) to whom ncvc 
 thelcfs the Lord had not '* given an he-art to pejcc»%e, and e\ 
 to fee, and ears to hear, unto that day, vcr. 4. Many a Aiu- 
 ifcat bears the name of a Chriilian, may nuke PbaiaoVs cu. 
 
 fdlic. 
 
Head I. the Underjlandlng. 41 
 
 feiHon of faith, Exod. v. 2. '* I know not the Lord, neither 
 will they let go," what he commands them to part with: 
 God is with them as a prince in dilguile among his fubjeifts, who 
 meets with no better treatment from them, than if they were 
 his fellows, Pfal. I. 2T. Do they know Chrill, or lee hi^ glory, 
 and any beauty in him for which he is to be defired f if they did, 
 they would not flight him as tl^v do : a view of his glory 
 Would fo darken all created excellency, that they would take 
 him for, and inllcad oi all, and gladly clofe with him, a« he 
 ©fFereth himfelf in the Golptl, john'iv. 10. Plalm ijc. 10. 
 Matth. xiii. 44, 45, 59. Do they know w^hat fin ir, who hug 
 the ferpent in their bolom, hold fail deceit, and refufe to let it 
 go I I own indeed they may have a natural knowledge of thcic 
 things, as the unbelievinir Jews ha^l of Chrifl, whom tl-tey faw 
 and converled with : but there was fpiritual glory in hiro, 
 perceivetl by believers only» John i. 14. and in refped of that 
 glory, the unbelieving " world knew him not," verfe 10. Bat 
 the (piritual knowledge of him they cannot have; it is above 
 the reach of the carnal mind, i Cor. ii. 14. *' The natural 
 Man receiveth not the things of the Spirit of Gcd, for they arc 
 foolifhnefs imto him ; neither can he know them^ for they arc 
 fpiritually decerned.'* He m^iy indeed difcowrfe of them ; but 
 no other way than one can talk of honey or vinegar, who never 
 tafted the fweetnefs of the one, nor the fournefs of the other t 
 He has fome notions of fpiritual truths, but fees not the tilings 
 themfelves, that are wrapt up in the word^ of truth, i Tim. 
 i. 7. ** Underftanding neither what they far, nor whereof they 
 affirm." In a word, natural Men fear, feek, confefs, they 
 know not what: Thus may you fee Man's imderftanding na- 
 turally is overwhelmed with grofs darknefs in fpiritual things. 
 
 Thirdly, There is in the mind of Man a natural bias to 
 evil, whereby it comes to pafs, that whatever difficulties it 
 finds, wliile occupied about things truly good, it a61s with a 
 great deal of eafe in evil ; as being in that cafe, in its own ele- 
 ment, Jer. iv. 22. The carnal mind drives l.eavily in the 
 thoughts of good ; but furioufly in the thoughts of evil : Wliiie 
 holinefs is before it, fetters are upon it ; but when once it has 
 got over the hedge, it is as the bird got out of the cage, and 
 becomes a free-thinker indeed: I>et ns refle»5l a little "on the 
 apprehenfion and imagination of the carnal mind, and weihill 
 £nd unccnteflible evidence of this woful bias to evil. 
 
 Evidence i. As when a Man, by a violent ilroke on the 
 head, loleth his fight; there arifeth to bim a kind of faLTe light, 
 
 D 3 - :.^ whcri- 
 
42 ^he Corruption c/ 
 
 whereby ke percjiveth a thoutand airy iiothip.gs ; S 
 Inuck blind to a!l that is truU goixi, avA for his etc. 
 has a liglit of another fort brought into his niinJj his c 
 openej, knowing evil, and fo are the words of the L- 
 verified, Gen. iii. 5. The words of the Prophet are pLi, 
 *' They are wife to do evil, but to do good tliey have no kuo . 
 ledge/' Jcr. iv. 22. Tlie mind of ^Lan has a patural dexterity 
 to devife milchief : none are fo liijiple, as to want Ikill to «on- 
 trive ways to gratify their lulb, and ruin thdr fouls ; tho', i 
 power of every one's hand cannot reach to put tl^ir devicvo 
 in execulioit: None needs to be taught this black ijt ; bat as 
 weeds grow up, of their own accord in the neglected ground, 
 fo doth this wifdom (which is " earthly, feniual, deviiifh,'* 
 James iii. 15.) grow up in tlic inijids of men, by virtue of the 
 tor'ruption of their nature : AVhy (honld wc be furprilal with 
 the product' of corrT'.pt wits; their cunning devices to affront 
 Heaven, to oppofe and run down truth and holineis, and to 
 ^•atify' their own and other Men's lufts ? They row with tl 
 ftreani ; no vsonder they make great progrefe: their itock 
 within t))em, and increafeth by ufing of it: and the works of 
 Harkncis are contrived with the greater advantage, that die 
 mind is who'll) deititute of fpiritual light, which, if it were ixx 
 them, in any meafure, would fo far mar the work, i John 
 >ii. 9. *'' Wholbever is born oF God, doth not comj-iiit (in;*' he 
 does it not as by art, for ** His itic<\ remaincth in him." But 
 f)n the other hand, *< It is a fport for a fw^l to do miiciuef ; but 
 a Man of i-.nderjtanding hath wildom," Frov. x. 25. ** 'J'o d.o 
 v.itty wickednei's nicely," as the words import, is as a fpo/: 
 
 • •r a play to a fool ; it comes off with him eatily : and wh 
 but bccauls- he is a foo^, and hatlw^ot wildom ; wliich woi 
 Tn:,T the contrivances of darkncfs ? The more natural a thing ; 
 it is done the more eafily. 
 
 EviP. 1. Le: the coirupt mind have but the advantage > 
 ene's being employed in, or prcfcnt at r<»me piece of fcrvice t 
 ^j->^ ; that fo the device, if not in itfclf fmful, yet may bccon:. .. 
 finful, by it's imiearonableuefs : it fliall quickly fall on (bme jl 
 device or expedient, by ii's (laniiig aiide; wliich delilieration. - 
 ii fealon, could not produce. Thus Saul, who wiit not whc. 
 t'» <}<\ |v f :re.-the Priell b?gan to conluit God, is qipckly detci - 
 ' .1 once the Pricit's hand was in : his own heart then 
 i .t i.iui an anfwer, and would not lallow him to wait a- 
 i'fvvcr from the Lord, i Sam. xiv. »8, 19. Such a devili : 
 t!c\tcTity hath the carnal mind, in devifmg v.' — 
 
 ♦ .Icc'tuaUy divert Men from Uicir duty to God. 
 
Mead I. the Underftanding, 43 
 
 Evic. ;. Doih not the carnal mind naturally fliive to gnlp 
 fplritual tilings In imagination] .^ it* tlie i»ul were quiLe im- 
 nieried in lielh and blood, and would turn every thing into it's 
 own ihape \ Let Men who are ui'ed to the forming ot the molt 
 abftra(51cd notion, look into their own fouli^ and they fliali find 
 this bias in their minds : whereof" the idolatry, which did of old, 
 and Ttill doth, lo much prevail in die world, is an uaconteltable 
 evidence: For it plainly diibovers, that IM en naturally would 
 have a vilible deity, and fee what they worlhip : and therefore 
 they *^ changed the glqry of the uncorruptible God into an 
 image,'' 5:c, Rdm. i. 2?. The reformation of theie nations 
 . (bielfed be the Lord for it) hjith banilhcd idolatry, and images 
 too, out of our Churches : but heart-retormacion only tan 
 break down mental idolatry, and baniih the more i'ubtile and 
 refined image -worihip, and reprefentation of the deity-, out of 
 the minds of Men : The world, in the time of its darkncfs, was 
 never more prone to the tenner, ' than the UDfan»itifced m:nd is 
 , to the latter: And hence are horrible, monftrous, and n^ifhapeja 
 thoughts of God, Chrlil, the glory above, and^l fpirituai things. 
 EviD. 4. What a diHicult talk is it to detain the ea/nal 
 mind before the Lord I how averfe is it to tlie entertaining cf 
 good thoughts, and dwelhng in the meditation of fpirituai 
 tinngs ! if one be driven, at any time, to tliink of the great 
 concerns of his'liml, it is no harder work to hold in an unruly 
 hungry beail:, tlian to hedge in the carnal Riind, that it get not 
 away tv* the vanities of the world again :' "SV hen God is fpeak- 
 ing to Men by his word, or they are fpeaking to him in prayer, 
 doth not the mind often leave them befo"e the Lord, like fo 
 many idols tlmthave eyes, but fee not, and ears, but hear not ? ' 
 The carcafe is laid down before God, but the world gets away 
 the heart : tlio' the cye^ be cloicd^ tlie Man fees a thoufand 
 Vanities : the ipind, in tlie mean time, is like a bird got loole 
 cut of the cage, fkipping from buih to buili ^ fo that, in effect, 
 the Man never comes tahiaiielf, till he bt' gone from the pref- 
 ence of the Lord : Say not, it is unpoiTible to get the mind 
 fixed: It is hard indeed, but not impollible v Grace from the 
 Lord can do it, Plhl. cviii. i. Agreeable objefiions will do it; 
 A pleatant fpeculation will arrelt the minds of the inquifitive; 
 the worldij^ .Man's mmd is in little hftzard cf wanderings, when 
 be is contriv ing of bufmefs, calling up his accounts; or telling 
 his money : if he anfwer you not at £rfr, he tells you, he did 
 not hear you, he was buly ; his mkid was fixed;. . Were we 
 admitted iftto the prdence of a king to petition for oar lit" es, 
 
 we 
 
44 y^* Corruption of State II. 
 
 wc would be in no hazard of ^a/.ing through the chc\mber of 
 prefencc: Bat here lies the cafe, the carnal hiiiui, cmplovci 
 iiboufany fpii'itiul good, \% out of its element, and therefore 
 cannot iix. 
 
 Evin. >. But however hard it is to keep the mind on good 
 thoujThts, it fticks a*? glue to wliat Is evil and corrupt like itlclf ! 
 2 Pet- ii. 14. ** Having eyes full of adultery, and that cannot 
 celic from Kiw,*^ Their eyes cannot ceafe from fin, (fo the 
 words are conltructcd,) that is, their hearts and minds venting 
 by the eyes, what is w ithin, are like a furious bcafl, which, 
 cannot be held in, when once it has got out it's head : Let th€ 
 corrupt imagination once be let loofe on it*s proper obje<ft ; it 
 will be found hard work to call it back again, tho' both reafon 
 and will be for it's retreat: For then it is in it*$ own elesncnt ; 
 arkl to draw it off from its impurities, is as the drawing of a fifh 
 out of the water, or the renting of a limb from a Man: It 
 runb like fire fet to a train of powder, that refteth not till it 
 tan get n« further. 
 
 EviD. 6. Confider how the carnal imagination fupplies the 
 want of real obje(f^s to the corrupt heart ; that it may make 
 finners happy, at leaft, in the imaginary enjoyment of their 
 lufts : Thus the corrupt heart feeds itielf with imagination-Gns : 
 the unclean perUn is filled with fpeculative impurities, having 
 eyes full of adultery ; the covetous Man fills his heart witli tlie 
 world, tho' he cannot get his hands full of it ; the malicious 
 perfon, with delight, a6h his revenge within his own breait : 
 the envious Man, within his owa narrow'foul, behold*, with 
 I'atisfavftion, his neighbour laid low enough ; and every lufl finds 
 the corrupt imagination a friend to it in time of need: And 
 this it doth, not only when people are awake, but fometimes 
 even when they are afleep ; whereby it comes to pals, that 
 thefe fnis are a^ed in dreams, which their hearts were carried 
 out after, while they were awake. 1 know fome d© queftion 
 tlie fmfulnefs of thde things ? But fin it be thought they arc 
 confident with that holy nature and frame ©f fpirit, which was 
 in uinrKent Adam, and in Jefus Chriit, and fliowld be in every 
 Man? It is the corruption of nature then, that makes filthy 
 dreamers condemned, Jude 8. Solomon had experience of the 
 exercilh of grace in deep : in a dream he prayed, in a dream he 
 made the beft choice ; both were accepted of God, i Kings 
 iii- 5> — I 5. And if a Man may, in hi* flcep do what is good 
 and acceptaljle to God, why may he not alfo when afleep, do 
 that which \%c\'A and di(p leafing to Ged ? Tlic lame Solomon 
 
 tvo«ld 
 
Head I. the Underftandtng, 45 
 
 would have Men aware of this ; and p.^cfcribes the l^ft renaedy 
 againftit, namely, The lawupon the heart, Prov, vi. 20, 2U 
 " When thou fleepell, (fays he^ ver. 22.) it ihalllceep thee." 
 to wit, From finning in thy flcep ; that is, from finful dreams : 
 For one's being kept from fin, (not his being kept from alfiiclion) 
 is the immediate proper effed of the law of God impreil upo» 
 the heart, Pfal. cxix. 11, And thus the v/hole verie is to be 
 underflood, as appears from verfe 23. ** For the Commandment 
 is a Lamp, and the Law is Light, and Reproofs of Initructi©ft 
 are the Way of Life." Now the Law is a Lamp of Light, as 
 it guides in tlie way of duty ; and inftru^Ting reproofs from the 
 Law, are the way ©f Ufe, as they keep from fin : neither do 
 tbcv guide into the way of peace, but as they lead into the way 
 of duty ; nor do they keep a Man out of trouble, but as they 
 keep him from lin : And remarkable is the particular. In which 
 Solomon inftanceth, namely the fin of unckannefe, " to kc«p 
 thee from the evil Woman," and ver. 24. which is to be joined 
 with ver. 22. inclofing the 2:?d, in a parenthefis, as fomc 
 verfions have it: Thefe things may fiifhce to c«nvmce us of 
 the natural bias of the mind to evil. ^ 
 
 Fourthly, There is in the carnal mind, an opnofition t& 
 fpiritual truths, and an averfion to tlie receiving of them. It 
 is as little a friend to divine truths, as it is to holinefs : The 
 truths of natural religion, which do, as it were, forc« their 
 entry into the minds of natural Men, they hold prifoners in. 
 unrighteoufnefb, Yvom. \. 1 8. And as for the truths of revealed 
 religion, there is an evil heart of unbelief in them, which op- 
 pofeth their entry ; and there is an armed force — neceifary t» 
 captivate the mind to the belief of them, 2 Cor. x. 4, 5. God 
 has made a revelation of his mind and will to finners, touching 
 the way of falvation : he has given us the dextrine of bis holy 
 word : but do natural Men belicse it indeed I No, they do not ; 
 fr»r " He that believeth not on the Son of God, believeth not 
 God," as is plain from i John v. 10. - They believe not the 
 promifcs of the word: they look on them, in cfie<5l, only a» 
 fair words; for thefe that recei\e them, arp thereby made 
 '•^ partakers of the divine nature," 2 Pet. i. 4. The promiies 
 are as (liver cords let down from Heuven to draw finners unto 
 .Godj and to waft them over into the promiicd land ; but they 
 call them from them : They believe not the thrcatnings of tbc 
 w-o'-d : As Men travelling in utTarts carrv fire about with thenj, 
 to fright away wild bcalls; lb God has made his Law a fiery 
 Lavv-, Deut. xxxiii. 2. hedging it about with threats of wrath; 
 ' . But 
 
The Corruption 0/ State IIp| 
 
 Bat Men naturally are more bnitifh than bcafts thcmfelvcs 
 and V. ill needs touch thf. fiery rmokii.g mountain, tho'they 
 fiioultl " be thn?ft through uith a dai't." I doubt not but 
 moft, if not all of you^ who are yet in the black Hate of nature, 
 will here plead, Not guilty : l3ut remember the carnal Jews in 
 Chrlft's time, were as confident as you are, and they bcHtivC(' 
 Mofcs, John ix. 28, 29. But he confutes their c 
 
 roundly telling therp, John v. 46. ** Had yc belle, i... . . , 
 
 yc would have believed mt." Did ye believe the trulhs of 
 God, ye durft not re'jedl, as ye do, him who is trutli itfelf : The 
 ▼ery difficulty you find in aneating to tlijs truth, beu rays that 
 nnbelief I am rhar^ng you with : Has it not proceeded To far 
 with^ibme at this day, that it has fteeled their forc-headb with 
 the impudence and impieiy, openly to reje^ all revealed rt'i^n- 
 on ? Surely it isxout of the abundance of the heart their nxj :th 
 fpeaketh.'* But the' ye fet not your mouths againft the 
 Heavens, as tliey do, the fame bitter root of unbelief ism all 
 Men by nature, and reigns in you, and will reign, till over- 
 coming grace captivate your minds to the belief of the truth: 
 To convince you in this point, confider thefc three things : 
 
 Evidence i. Hov.' few are there wh« have been bleft with 
 aji inward illumination, by the fpecial ©peration of the Spirit 
 ©fChrift, letting them into a view of divine truths in their 
 fpiritual and heavenly luftre I How have you learned the truths 
 of religion, which ye pretead to believe ! Ye liave them mci'ely 
 by the benefit of external revelation, and of your educatien ; 
 fo that you are Chriftian?, juft bccauie you were not bom and 
 bred in a Pagan, but in a Chriftian^ country : Ye arc ftrangers 
 to the inward work «f the holy Spirit, bearing witnels by^ and 
 with the word in your hearts; and fo yoa cannot have the 
 aflTurance of faith, with refpedt t© that outward divine revelati- 
 on made in the word, i Cor. ii. 10, Ji, 12. And therefore ya 
 are ftill unbelievers : ** It is written in the Prophets, And they 
 fhall be all taught of God. — Every Man therefore that hath 
 beard, and hath learned of the Father, comcth unto me," fay 4 
 our Lord, John vi. 4J. Now ye have not come to Chrilt, 
 therefore ye have not been taught of God ; ychave not been 
 To taught, ajul therefore ye have not come ; ye believe not : 
 Behold the revelation fnmi which the faith even of die funda- 
 mental principles in rcli^on doth fpj'ing, Matth. xvi. 17, 18. 
 '* Thnu art Chrift, the Son of the living G<^ :— Bleficd art 
 thou Simon Barjona! for flcfh and blood hath not revealed it 
 
Head L ihe Underjlanding. 4^ 
 
 .Spirit of the Loid take a dealing with thee, to work in thee 
 that faidi, which is oFthe operation of God ; it may be ah much 
 time will be Ipent iii razing the old foundation, as will make 
 thte find a ncxelhty of the working of his might}^ power,'and 
 to enable thee to believe the very foundation principles, which 
 HOW thou tbJnkeiT: tliou makefl no doubt of, Eph. i. 19. 
 
 EviD. 2. How many profellbrs have niaJe (hip wreck of 
 their faith (fuch as it was) in time of temptation and trial 1 
 See how they fall, like ilars from Heaven,- when Antichrill 
 prevails, 2 ThelL ii. 11, 12. ^' God fhall lend them ftrong dc- 
 lufions that they ihould believe a lie, that they all might b* 
 damned, whobelie\ed not the truth." Thej^ fall into dan^n- 
 ing delulions : becaufe they never really believed the truth, 
 tho' they themfelves and others too thought they did believe it, 
 Tliat houfe is built upon tlie fand, and that faith is but iil- 
 f'.^unded, that cannot bear out, but is quite ovcrthrov/n, whea' 
 the ftorm comes. 
 
 EviD. 5. Conlider the utter inconGftency of mod Men'* 
 lives, with the principles of religion wliich tliey profeis : yc 
 Riay as foon bring eaft and well together, as their principles 
 and pracrice : Men believe that fire will burn tliem, and there- 
 fore they will not throw themfelves into it'; but the truth is, 
 Mioft Men live as if they thought the gefpel a mere fable, and 
 ■the wrath of Ot^^ revealed in liis word againft their unrighte- 
 oufnefs and ungodlinefs, a mere fcare-crowi If ye believe the 
 doctrines of the word, how is it that yc are fo unconcerned 
 about the ftate of your fouls before the Lord ? flow is it tlut . 
 you are fo little concerned with that weighty point. Whether 
 ye be born again or not ? IVIany live as they w'ere bom, and 
 are like to die as they live, and yet live in peace ! Do fuci 
 believe the fmfulnefs and niiiery of a natural f late ? Do they 
 believe they are children of wrath ? Do tliey believe there !s 
 Ro £alvation without regeneration \ and no regeneration but 
 what makes Man a new creature I If you believe the promifci 
 oftlieword, why do you not embrace them, and laibour t«» 
 enter into the promiied reil/ What fluggard would not'digfor 
 a. hid treaiiire, if he really believed he might fo obtain it ? Men 
 'will work and iw eat for a maintenance, becaufe the\^ believa 
 that by fo doing they will get it : yet they will be at no toler- 
 able pains for thp eternal weight of glory : Why, but beca\i{e 
 tliev do not believe the wa/d of promile! Keb. iv. r, 2. If ve 
 believe the threa tilings, how is it that you live in your lins, live 
 «iit of Clinl>, aad vet Ixooe for mercv ; •Do fuch believe God to 
 
 be 
 
4? The Orruptkn tif State II. 
 
 be the holy and juft: One, who will ^' by no means clear th« 
 guilty V No, HO, none believe, none, (or next to none) believe 
 * Wlkit a juil God the Lord is, and how fevercly he punilheth.* 
 Fh T H TY, There is in the mind of Man a natural pronenefi 
 to lies and fallhood, which make for the fafety bf lulls : " They 
 go altray as Ibon as they be born, Ipcaking lies," Plal. Ivii. 5. 
 We have tills \vith the reft of the corruption of our nature, 
 from our HiTt Parents: God revealed the truth to them; but 
 throujih the folicitation of the tempter, thev firft doubted of it : 
 they diibelieved it, and embraced a lie inftead of it : And for an 
 «nconteftible evidence hereof, we may fee that firft article of 
 the devil's creed, " Yc fhall not furely die," Gen. iii. 4, wliich 
 was obtruded by him on our firft parents, and hy than received, 
 naturally embraced by their poltenty, and held faft, till a light 
 from heaven oblige them to tjuit it: It fprcads iti'clf through 
 the lives of natural Men ; who till their conllier.ces be awakned, 
 walk after their own lults ; Itill retaining the principle, '* Thlt 
 they fliall not lurely die.'* And tliis is often improved to that 
 pei-fcctjon, that the Man can lay, over the belly of the de- 
 nounced curfe, **■ I Ihall have peace, tho' I walk in the imagi- 
 nation of mine heart, to add drurLkenncfs to thiril,'* Deut, 
 xxix. 19. Whatever advantage the trutlis of God have over 
 error by means of education, or otherwife ; error has alwavs 
 with the natural Man, this advantage againft truth, namely. 
 That there is lomcthing within him, which lays, ** O that it 
 were true:" So that the mind lies fair for alfcntingr nJ o it : 
 ■And here 15 the reafon of it: The true doftrineis, ** The doc- 
 tinne that is according to gcKllinefs," i Tim. vi. ^. And " the 
 trutli which i? after godlinel>," Tit^i. I. Krror is the dodrinc 
 wliich is according to ungodlinefs ; for tl^re is never an error 
 in the mind, nor an untruth vented in the world (in matters of 
 religion) but what has an affinity with one corruption of the 
 heart or other ; according to that of the apoftle, 2 TheiU 
 ii. 21. •< They believed not the Duth, but had pleasure in uii- 
 righteoufnei's." So that truth and error being otherwiU: at- 
 tended with ec^ual atlvantaiL^es tiir their reception, error by tliij 
 means, has nioft ready acccls into the minds of Men in tlieir 
 natural ftate. Wherefore, it is nothing ftrange that Men 
 reje-fls the fimplicity of Gofpel-tmths and inftitutions, and 
 greedily embrace error and external pomp in rclij^ion, feeing 
 thc\ are lb agreeable to the lufts of the heart, and tlie vanity 
 of Lite mind of the natural Man. And from liencc alfo it i?, 
 that fo many embrace athcillical principlei \ fw none do it but 
 
Head L th€ Undcrflanding. 49 
 
 in compliance wilh their irregular palTions ; none but thefe, 
 whole advantage it would be, that there \^as no God. 
 
 Last LY, Man is naturally high-minded ; for when the gofpel 
 comes in power to him, it is employed in " calling down imagi- 
 nations, and every liigh tiling that exalteth itfeif againll tlie 
 knowledge -of God," 2 Cor. x. 5, Lowlmefs of mind is not a 
 flower that grows in the field of nature; but is planted by the 
 finger of God in a renewed heart, and learned of the lowly jelus. 
 It is natural to Man to think highly of himfelf, and what is his 
 own ; for the Ilrokehe has got by his fall in Adam, has produced 
 a falfe light, whereby moU-liills about him appear like moun- 
 tains : and a thoufand airy beauties prefent themfelves to his 
 deluded fancy : '* Vain Man would be wile, (fo he accounts 
 himfelf, and fo lie would be accounted of by others,) though 
 Wan be bom like a wild afs's colt," Job xi. 12. His way is 
 right becaufe it is his own : for '^ every way of a Man is right 
 in his own eyes," Prov. xxi. 2. His ilate is good, becaufe he 
 knows T!o better : he is aUve witliout the law, Rom* vii. 9. and 
 therefore his hope is ilrong, and his coiifidence nrfn : It is ano- 
 ther tower of Babel reared up againft Heaven ; and ftiall not 
 fall while the power of darknefs can hold it up : The Word 
 batters it, yet it ftands ; one while breaches are made in it, but 
 they are quickly repaired ; at another time, it is all made to 
 fhaice, but itHlit keeps up ; till citlier God himfelf by his Spint, 
 raife an heart-quake within the Man, which tumbles it down, 
 and leaves not one ftone upon another, (2 Cor. x. 41 .) or deatli 
 batter it down, and raze the foundations of it, Luke xvi. 23. 
 And as the natural Man thinks highly of h^mielf, fo he thinks 
 meanly of God, whatever he pretends, Pfal. 1. 2i. " Thou 
 thoughtefl that 1 was altogether fuch an one as thylclf." The 
 dov5trine of the gofpel and tlie myllery of Chrift are foolifhnefs 
 to liim ; and in his pradlice he treats tliem as fuch, i Cor. i. 18. 
 and ii. 14. He brings the word and the works of God in the 
 government of tlve world, before the bar of his canial reafon; 
 and there they are prefumptuoufly cenfured and condemned, 
 Hof. xiv. 9. Sometimes the ordinary reflraint of providence is 
 taken off, and Satan is permitted to llir up the canval mind ; 
 and in that cafe it is like an ant's nclt, uncovered and dillurbed, 
 doubts, denials, and hellifh reafons crowd in it, and cannot be 
 laid by all the arguments brought againft them, till a power 
 ■from on high captivate the mind, and ftill the mutiny of the 
 corrupt principles. 
 
 Thus much of the corruption of the underftanding ; which, 
 altho' the lialf be not told, may difcovcr to you the abfolutc 
 
 E ' necellity 
 
^o The Corruption of State IL 
 
 neccifity of regenerating grace: Call the underftanding now 
 Ichabod •, for the glory is departed from it. Confider this, ye 
 that.are yet in the ftate of nature, and groan ye out your cafe 
 before ths Lord, that the Sun of Righteoufnels may arife upon 
 yoii, "before you be (hut up in everlafting darknefs. What 
 avails your worldly wildom ? AMiat do your attainments in 
 religion avail, while your underHanding lies yet wrapt up in its 
 natural dirknels and confufion; utterly void of the light of life ? 
 Whatever be the natural Man's gifts or attainments, we mull 
 ^as in the cafe of the leper, Lev. xiii. 24.) pronounce him utterly 
 unclean ; his plague is in his head/' But tliat is not all : it is 
 in his heart too, his will is corrupted, as 1 fhall fhew anon. 
 
 Of the Corruption of the WilL 
 
 n. The Will, that commanding faculty, (vvliich foaietimes 
 wa5 faithful, and ruled with God) is now turned traitor, and 
 rules with and for the devil. God planted it iii Man wholly a 
 right feed ; but now it is ** turned into the degenerate* plant of 
 a ftrange vine.*' It was originally placed in a due fubordination 
 to the will of God, as was (hev/n before, but now it is gone 
 wholly afide : However fome do mignify the power of free-will, 
 a view of the fpirituality of the Law, to which acls of moral di'- 
 cipline do in no ways anfwer ; and a deep infight Lito the coiTup- 
 tion of natui*e, given by the inw^ard operation of thfe Spirit, con- 
 vincing of nn, righteoufnefs 3:nd judgment, would make Men find 
 an abfolute need of the power of free-grace, to remove tli^bands 
 of wickednefs from off the free-will. To open up this plague 
 G^ tl\c heart, I offer thefe followmg thing" to be confidered. 
 ' FiBi'^T, There is, in tlie unrenewed will, an utter inability 
 Tor what is truly good and acc^table \\\ the fight of God : 
 The natural Man's will is in Satan's fetters ; hemmed in wiUiin 
 tbe circle of evil, and cannot mov6 beyond it, more than- a dead 
 , Man can raife liimlelf out of his grave, Eph. ii. i. We deny 
 him not a power to chufe, purfuc and d^, what on the matter 
 is jRood ; but though' he can will what is 200d and right, he can 
 will noth'n?[ aright and well: Jolin xv. ^. ** Without mc," 
 i.e. feparatefrom me, asabranchTrom the f!ock, (as both the 
 word and context do carry it, ) '^ |e can do,noth1ng : " to wi : 
 nothing truly and fpiritua'lly ^ood : His very cWice and dcfi- 
 of fpi ritual things is carnal and felfifli) John vi. 26 
 me, hecaufe ye did eat of the loaves, and were filled, 
 only comes not to Chrifl, but he cannot ccme, John vi* 44. A' 
 
 . V •:. '• wha. 
 
Head L the IVill. 5.1 
 
 wftat can one do acceptable to God, who belleveth not on him • 
 whom the Father hath lent ? To evidence this inahility for good' 
 in the uiiregenerate, confider thele two things. 
 
 Evidence i. How often' does the light_ fo fhine before 
 Men's eyes, that they cannot but fee the good they fhould 
 chufe, and the evil they fhonld refufe ; and yet their hearts 
 have no more power to comply with that light, thin If they 
 were arreiled by fome invifible hand r They fee what is right ; 
 yet they follow, and cannot but follow, what is wrong : Their 
 confciences telk them the right way, and approves of it too; 
 yet cinnot their wiii be brought up to it : Tneir corruption {o • 
 chains them, that they cannot embrace it ; fo they iigh, ar.d go 
 backward) over the belly of their light. And if it be not thus, 
 how is it that the word, and way of hoiincis meets with IlicL 
 entertainment in the world? Hov/ is it that "clear arguments 
 and reifon on the lide of piety and a holy life, which bear in 
 themfelves even on the carnal mind, do not bring Men over to 
 , that lide? Altho' tiie being of a Heaven and a Hell, were but 
 a may-be, it were fuihclent to determine the will to the choice 
 of holinefs, were it capable to be determined thereto by mere 
 reaion ; but Men, knov.ing the judgment of Gcd^ (that they 
 which commit fach things arc worthy of death) not only do 
 the fame, but have pleaiure in them that do them, Rom. i ;2. 
 And how is it that thefe v/ho magnify the pov/er of free-v, ill, 
 do not confirm their opinion before the world, by an ocular 
 demoaftration, in a practice as far above others in holinefs, as 
 the opinion of their natural ability is above others \ Or is it 
 maintained only for the protedion of lulls, which Men may- 
 hold faft as long as they pleafe ; and when they have no more 
 ufe for them, can throw them of^ ina moment, and Uap out of 
 Delilah's lap into Abraham's bofom I Whatever ufe feme make 
 of th.at principle, it does ofitlelf, and hi its own nature, caft a 
 broad {hadow for a (belter to wiekednefs of heart and hfe : And 
 it may be obfervcd, that the generality of the hearers of the 
 gofpel, of all denominations are plagued with it ; foT it is a root 
 of bitternels, natural to all Men; from whence do fpring fo 
 much fearlefsnefs about the foul's eternal Rate ; io many delays 
 ind off-puts in that weighty matter, whereby much work is laid 
 ■» Jp for a death-bed by fome ; while ethers are ruined by a legal 
 J ivalk, and unacquiintednefs with the hfe of faith, and the iruk- 
 
 ng ufe of Chrift for lkn«5lification ; all flowing from the per- 
 ion of fuificient natural abihties : Se agreeable is it to 
 
 - . r up t nature. E 2 Evip. 
 
52 The Corrupfion of State IT. 
 
 EtiD. 2. Let thofc, who, bv the power of the fpirit dt' 
 bondage, having had the Law laid out before them, in it's 
 fpirituality, for their convidllon, fpeak and tell, if they found 
 themielves able to incline their hearts towards it, in that cafe; 
 nay, if the more that light thone into their (ov}s, they did not 
 fiftd their hearts' more and more unable to comply with i^^ 
 There arc fome, who have been brought unto the place of the 
 breaking forth, who are yet in the devil's camp, that from 
 their experience can tell, light let into the mind, cannot give 
 life to the will, to enable it to comply therewith; and could 
 give thteir tcftimony here, if they wQUli: But take Paul's tclli- 
 mony concerning it, who, in his unconverted Hate, was far 
 from bc4kving his utter inability for good, but learned it by 
 experience, Rom.vii. 9, lo, li, i;. 1 own, the natural Man 
 may have a kind of love to the Liw ; but here lies the ftrels of 
 the matter, he looks on the holy Law in a carnal drefs ; and To 
 ■?vhile he hugs a creature of his own f.mcy, he tliinks he his the 
 Law, but in very deed he ib without the Law : for as yet he 
 fees it not in its fpiiituality : if he did, he would find it the very 
 reverfs of his own nature, and what l\ls will could not fall in 
 with^ till changed by the power of grace. 
 
 Secondly, There is in the unrenewed, will an avcrfencfs to 
 good : Sin is the natural Man's element > he is loath to part 
 with it, as the fiihes are to come out of the water into dry land. 
 He not only cannot come to Chritl, but he will not come, 
 'John V. 40. He is polluted, and hates tobe walhen, Jer. xili.27. 
 ** Wilt thou not be made clean ? When (liali it once be ?** He 
 is flck, but utterly averfe to the remedy : he loves his diieafe fo, 
 that he loaths the Phyfician: He i^a captive, a prifoner,.ani 
 a flave ; but he loves his conqueror, liis jailor and matter : He 
 is fond of his fetters, prifon and drudgery ; and has no liking to 
 his liberty. For evidence of this averieneis to good, in the will 
 of Man, 1 ihall inltance in iptne particulars. 
 
 ^FviDENCE I. The untowardnefs of children-: Do we no: 
 (ee them, naturally, lovers of fiuful liberty 1 How unv. 
 are they tobe hedgej in ? How averfe to reitraint ? Tl-* v. 
 can bear wltijefs, tha,t they are, as bullocks unaccuftomed to tlic 
 yoke; ari^ toore, thatitisfar eaGpr to bvlarr voung bullock^ 
 tamely to /bear the yoke; tlian to bring ) W.cn under 
 
 dilcipllne,aad ijiake them Cimcly fubmit ta ...^ .^...aint of (ir 
 ful liberty. Eyer|' body may fee in, this, asiuaglal's, that m u 
 
 is. naturally wild a^d-j>yirful^^,€C9rdiig.to,_^9pbar'^ '^h^ 
 
 JoK Jii. 1 2. that''^ INtan is born like a wild afs's colt 
 
HeaJ I. i^e H^ill. 
 
 •53 
 
 caji be faic! -more \ 
 of a wild afs : Compare Jer. ii. 24. *' A wild afi) uied to the 
 wildernefs, that fnufleth up the wind at her pleaJure, in her 
 occalion who can turn her away ?" 
 
 EviD. 2. What pain and dill&cuUy da Men often find in 
 bringing their hearts to religious tlutiea ? And what a taik is it 
 to the carnal hei^rt to abide at them ? It is a pain to it, to leave 
 the world but a littk, to converle with God. It is not ealy to 
 borrow time from^ the many tilings, to bcftow it upon the one 
 tiling needful. Men often go to God in duties, with their face* 
 towards the world; and when their bodies are on the mount 
 of ordinances, their hearts will be found at the foot of the hill, 
 ^ going after thfelr covetoufBefs,'" Ez^k. xxxiii. ^I. They are 
 fbon wearied of well-doing; for holy duties are not agrecabk* 
 to their corrupt nature. Take notice of them at their worldly 
 buiinel'?, fet them down with their carnal company, or let ihem 
 be fucking the breaiU of a lull ; time leems to them to tly, an^ 
 drive furiouflv; lo that it is gone ere they are aware. But how 
 heavily does \l drive, wliile a prayer, a fermon, or a fabbath 
 lads ? The Lord's day is the longeffc day of all the week with 
 many; and therefore they mufl: fleep longer that morning, and 
 go fooner to bed that night, than ordinarily tl;ey do, that the 
 day may be made of a tolerable length : for their hearts fay 
 w^ithin them, " When will the Sabbath be gone V' Amos viii. 5. 
 The hours of worlhip are the longeft hours of that day : Kence 
 when duty is over, they are like Men eafed of a burden; and 
 when fermon is ended, many have neither the grace nor the 
 good manners to Itay till the bl^filng be pronounced, but like 
 the bealls, their head is away as foon as one puts his hand to 
 loofe them ; why, but becaufe while thsy are at ordinances, 
 they are, as Doeg, ^^ detained before the Lord,'* I Sam. xxii. ?• 
 
 EviD. ^. Coniiderhow the will of the natural Mm doth 
 *^ rebel againft the light," Job xxiv. 15. Light fometimes- 
 eiit'-eth in, becaufe he is not able to hold it out : but he loveth 
 darknefs rather than light. Sometimes by the force of truth, 
 ti^e outer door of underftanding is broken up ; but tl.e inner 
 door of the will remains faft bolted. Then lufts rife ai^ainfl 
 light; corruption and confcience encounter, and fight as in the 
 field of battle ; till corruption getting the upper -hand,, con- 
 fcience is forced to give back : convidlions are murdei-ed : '^and 
 truth is made and hekl prifoner, fo that it can create no more^ 
 diflurbance. While tiie word is preached or read, or the rod 
 of God is upon the natural Man, fometimts convictions are 
 
 E 3 darted 
 
4 ^'^'^ Corruption 'of Sutc II. 
 
 ikrteJ in on liim, and liis fpirit is wounded, in greater or Idler 
 ineaJure ; but tl)ele convi^ffions not being able t© make him tall, 
 lie runs away with the arrow's flicking in his coafcience; and at 
 length, on§ way or other, gets them out, and licks himtclf 
 wl-ole again. Thus, while the light fhlnes, Mai, naturally 
 averfe to it, wilfully fhut their eyes ; till God is provoked to 
 blind them judicially, and they become proof againii the word 
 and providences too : fo. they may go where they will, they, 
 can lit at eafe ; there is never a word from heaven to then, 
 that goeth deeper than into their ear?, H'!' ; •. •-'. " '^phraim- 
 is joined to id(jls, l<2t him alone.*' 
 
 EvitP. 4. Let us obfervethe refiilLiiiLT. ,,Kuic us ^i^^i fouls, 
 when the Spirit of die Lord is at work, to bring them from 
 the power of Satan unto God.' Zion's King gets no fubje^s but 
 by llrol^e of fword, '* in the day of his power, Pfal. ex. 2, ^. 
 None come to him, but fuch as are drawn by a divine hand, 
 John vl. 44. When the Lord comes to the foul, he finds the. 
 strong Mdn keeping the houfe, and a deep peace aud Iccurity 
 there, while the foul is fill: afleep in the devil's armf : But " the 
 ^rey muft be taken from the mighty, and the captive delivered." 
 Therefoye the Lord awakens the finner, opens his eyes, an 1 
 ilrikcs him with terror, wh.ile the clouds are black •above hi 
 head, and the fword of vengeance is held to his bread. No\', 
 Vie is at no linall pains to put a, fair face on a black heart ; to 
 (hake off his fears, to make head againit them, and todi\crt 
 himfclffrom thinking on the implealant and ungratefhl fubject 
 'jf his iuul's ca*e. l^he c^-nnot fo rid himfclf from them, carnal 
 region is calfed in to help, and urgeth that there is no ground 
 for fo gre.at fear ; all may be well enough yet : and if it be ill 
 with him, it will be ill with miny^ V/hen the finner is beat 
 frqm this, and lees no advantage of going tn hell with company, 
 he refo\ve^ to. leave Ills fitt=, but cannot think of breaking off lb 
 f )0". • ft,*- ,^ ;<; ti: ' ('^.f^^ah, and he will do it afterwards. 
 ' it ye wilV hear his voite, harden not 
 
 '^T' -morrow, Lor<l, to-morrow, 
 L tin that now is never like to 
 
 ' te comrs frcm \\\f prayers and 
 
 xait ftiil of Iharpei convi.*tions ; 
 
 - tall up the fweet morfeljas ^ixh\ 
 
 a mouthf judges x. lo.*— 16. ^And 
 
 *o part wjlh fomCkifts, ot* - 
 ' .hands ; and there ^are . 
 :-.<■ Jul! :.-rr.r,: ;:\vjf,'asit was with the Iffaeiu/ >, 
 
1 Head J. the Will. 55 
 
 :o, with bitter licarts, did remember '* tbe fiili they did eat 
 t-Jgypt freely,'* Numb. xi. 5. Nay, when he is lb prelied_, 
 
 .: he muit need^ fay before the Lord, that he is content to 
 I with all Iiis idols ; the heart will be giving the tongue the 
 
 . In a word, the Ibul, in this cal'e, will fnift from one thing 
 
 another ; like a lilh with the hook in liis jaws, till it can do 
 more, and power come to make it fuccumb, as *' the wild 
 . :: in her month," Jer. ii. 24. 
 
 THfRPLY, There is in the will of Man a natural pronenefs 
 to evil, a woful bent towards Gn. Men. naturally are '* bent 
 to backiliding from God,'* HoU ii. 7. They hang (as the 
 v> '^^rd is) towards backiliding; even as a hanging wall, whole 
 reaking^cometh I'uddenly at an inilaht." Set holinefs and 
 iiie upon the one fide, lin and death upon the other ; leave the 
 unrenewed will to itillf, it W'ill chute tin, and rejcift holinefs. 
 This is no more to be doubted, than that water, poured on the 
 fide of a hill, will run downward but not upward, or that a 
 feime will alcend and not defcend. 
 
 Evidence i. Is not the way of evil the firft way the chil- 
 dren of men do go I Do not their inclinations plainly appear on 
 the wrong lide, while yet they have no cunning to liide them ? 
 In the firlt o}>ening of our eyes in the world, we look a-fquint, 
 hell-ward, not heaven-ward. As foon as it appears we are 
 reafonable creatures, it appears we are ilnful creatures, Pfal. 
 Iviii. :;. " The wicked are eilranged from the womb : they go 
 aftray as foon as they be born." Prov. xxii. i 5. *' Foolifhnefs 
 is bound in the Iieart of a child : but the rod of corrc<flion (hall 
 drive it far from him." Folly is bound in the heart, it is woven 
 into our very nature. Tl^ knot w'lW not loofe, they muft be 
 broken alunder by Ihokes. Words will not do it, the rod muft 
 be taken to drive it away : and it'it be not driven far awaj, the 
 heart audit will meet and knit again. Not that the rod of 
 itielf will dq-tliis: the fad experience of many parents teftilies 
 the contrary : and Solomon him'elf tells you, Prov. xxvii. 22. 
 *' Though thou Ihouldll bray a fool in a mortar, among whcat^ 
 with a peftle, yet will not liis fooliflmefs depart from him " It 
 is fo bound in his heart : But the rod is an ordinance of God,* 
 appointed tor that end j which, like.the word, is made effedual 
 by tiiC Spirit's accompanying his own ordinance. And thi5,>by 
 the wa^-, fhews that parents, in adminiftring corrctftJon to their 
 children, have need, firft of all to corre<fl their own irregular 
 paifionsj and look upon it as a n>2tter of awful folemnity, 
 fettirg about it vvitl:i much dependence on the Lord^ and fcJ- 
 
 lowirg 
 
56 The Corj-uptwn of State II. 
 
 lowing it with prayer tor the ble.img, if they would have it 
 cffeaual. 
 
 EviD. 2. How cilily arc Mm !c.! ;.!" Jc to fin! The childrcii 
 who are not perfaaded to go-od, arc '-J,cr\vays llmple ones; 
 ealily wrought upon ; thofe whom the word cannot draw to 
 holinefs, are led by Satan at his plcafure. Profane P",lau, that 
 cunning Man, Gen. xxv. 27. was as eafily cheated of the blelT- 
 ing, as if he had been a fool or an ideot. The more natural a 
 thing is, it is the more eafy : fo Chrifl's yoke is eafy to the faint^ , 
 in lb far as tliey are partakers ef the divine nature : and iln 1^ 
 eafy to the unrenewed Man ; but to learn to do good, as dif- 
 ficult as for the " Ethiopian to change his Ikin ;" becaufe the 
 will naturally hangs towards evil ; but is averle to good. A 
 child can caufe a round thing to run, while he cannot move a 
 fquare thing of the fame weight ; for the roundnefs makes it fit' 
 for motion, fo that it goes with a touch. Even fo, when Men 
 find the heart eafily carried towards fin, while it is as a dead 
 weight in the way of holincf<^; we mud bring the realbn of thi3 
 from the natural let and difpoiition of the heart, whereby it is 
 prone and bent to evil. Were Man's will naturally, but in an 
 equal balance to good and evil, the one might be embraced with 
 as little difficulty as the other ; but experience teftifies, it is net 
 fn. In the facred hiftory of the Ifraelites, efpecially in the borr. 
 of Judges, how often do we find them forlaking Jehovah, the 
 mighty God, and doting upon the idols of the nations about 
 them ? But did ever one of thefe nations grow fond of Ifrael's 
 God, and forfake their own idols? No, no; tho* Man is na- 
 turally given to changes, it is but from evil to evil, not from 
 evil to good, Jer. ii. 10, ii. " Hath a nation changed their 
 gods, which yet are no gods ? But my people have changed their 
 glory, for that which doth not profit." Surely the will of Man 
 (lands not m equal balance, but has a call to the wrong fide. 
 
 Ev ID. 3. Confider how Men go on Hill in the way of fin, til^ 
 they meet with a ftop, and that from another hand than tht- 
 own, Ifa Ivii. i 7. ^M hid me, and he went on fiowardly in tli 
 way of his heart." If God withdraw his reftraming hand, and 
 lay the reins on the finner's neck, he is in no doubt what way 
 to choofe; foi- (obferve it) the way of fin is the way of his 
 heart ; hfs heart naturally lies that way ; it hath a natural 
 p"openfity to fin. As long as God fuffereth them, they walk 
 in their own wav, A&% xiv. 16. The natural Man is fo fixed 
 in his woful choice, that there needs no more to fhcw he i* c. 
 fKifn God's way, but to tell he is upon liis own. 
 
Head I. thi Will. 51 
 
 EviD. 4. Whatever good imp reflions are made upon hiirf 
 they do not lail. Tho' his heart be £rm as a Hone, yea, harder 
 than the nether mill-ftone, in point of receiving of tliem ; it is 
 otherwife unliable as water, and cannot keep them. It works 
 , againft the receiving of tliem ; and^ when they are niade, it 
 j works them off, and returns to its natural bias. Hoi. vi. 4. 
 i *V Your goodnefs is as a morning cloud, and as the early dew, 
 [it goeth away." The morning cloud promifeth a hearty 
 fhower, but, when the fun arileth, it evaniiheth : the fun bvts 
 upon the early dew, and it evaporates; lb the hufbandman** 
 
 „^ ^.-.r , :, i:r.„_ • ^ «' ' • o -1. ,r- „d . „ _» 
 
 Ic^pCCl'etlPJii »« i«*iipjn«ntcrT. OUCn lo umj^ikjihicw o» tHC it<»t.uiKi 
 
 I Man. Some iharp aflfllic^ion, or piercing conviction oblidgeth 
 Hm in fome fort, to turn from his evil courfe : but his will not 
 bdng renewed, religion iik ftill againll the grain with him, and 
 
 j therefore this goes off again, Pial. Ixxviji, ^4, 36, 37, Tho' a 
 
 I ftone, thrown up into the air, may abide there a little while; 
 
 j yet it's natural heavinefs will bring it down to the earth again ; 
 
 I and fo do unrenewed Men return to the wallowing in the miie : 
 becaufe altho' they were wafhed, vet their iwiriih nature was 
 not changed. It is hard to caufe wet wood take fire, hard to 
 make it keep fire : but it Is hardei- than either of thefe, to n-.ake 
 the unrenewed will retain attained goodnefs ; which is a plain 
 evidence of the natural bent of the will to eviL 
 
 EviD. laft. Do the faints fer\'c the Lord now, as they were 
 wont to ferve liu in their unconverted ftate i Very far frona it, 
 Ro:n. vi. 20. '*' When ye were the fervants of fin, ye were free 
 from righteouliiefs.*' Sin got all, and admitted no partner ; but 
 now, when they are the fervants of Chrift, are they froe from 
 fm ? Nay, there are ftill with them fome deeds of the old Man, 
 (hewing that he is but dying in thejn. And hence tneir hearts 
 often mifgive them, and flip afide unto evil, when they would 
 do good, Rom. vii, 2 1 . They need to watch, and keep their 
 hearts with all diligence : and theii- fad, e^■perience teacheih 
 the:-n,' ^< That he tliat trufteth in bis own heart is a fool,'* 
 Prov. xsviii. 26, If it be thus in- the greeii tr^f, bow mull it 
 be in the dry? . - 
 
 Fo u RT H L Y , There is a naturiiV contrariety, dke<5t oppofi- 
 tion and enmity, in the will of Mah, tqGod hinilelf, and his holy 
 will, Rom. viii. 7. /^, The camal mind is, enmity a^.ainit.God, 
 for it is not-fubjectto the Lr»w of God, ne.ilhci: judccdcau be." 
 The will was once God's deputy Iw the foui, let tp command 
 there for him ; but now it h fet up againiihim. JfApu vyoiild 
 have tlie piclure of it, in it's natural liate, the very reverie of 
 
 the 
 
58 The CorruptlAi of State II. 
 
 the will of God reprelents it. IF the fruit hanging before one's 
 eyes, be but forbidden, that is {"nfficient to draw the heart after 
 it. Let me inflance in the fin of profane fwearing and curfing, 
 to which fome are fo abandoned, that they take a pride in them, 
 belching out horrid oaths and curfes, as if hell opened with the 
 opening of their mouths, or larding their Ipeeches with minced 
 oitlis, as faith, hath, fai'd ye, hai'd ye, and fuch like: and all 
 this without any manner of provocation, tho' even that would 
 no* ^ rcufe them. Fray tell nie, ( i )- What profit is there here ? 
 A thief gets fomething In his hand for his pains ; a drunkard 
 
 Oeti a belU.full : but w!\a.t Hm u»; «i^r ' QrWie i«rw^ ^U» ^«vjj 
 
 for pay ; bat ye are volunteers, that expecl no reward, but 
 your work itfelf, in affronting of heaven. And if you repent 
 not, you will get your reward in/uH talc ; when ye go to hell, 
 your work will follow you. The drunkard (hall not have a 
 drop of water to cool his tongue there. Nor will the covet- 
 ous Man's wealth follow him into the other world : but ye 
 (hall drive on your old trade there. And an eternity fhall 
 be long enough to give you your heart's fill of it. (2.) What 
 pleafure is there here, but what flows from your trampling 
 upon the holy law ? Which of your fenfes doth fwearing or 
 <:ur(ing gratify ? If it gratify your cars, it can only be by the 
 noife it makes againft the heavens. Tho* you had a mind to 
 j^ve up yourfelves to all mannci of profanity and fenfuality, 
 there is fo little pleafure can be (trained out of thefe, that we 
 muil needs conclude, your love to them, in this cafe, is a love 
 to them for themftives; a devilifh unhired love, without any 
 prorpe<5t of profit or pleafure from* tliem otherwife. If any 
 fhall fay, thefe are monfters of men. Be it fo ; yet alas! the 
 world is fruitful of fuch monftcrs ; they arc to be found almoft 
 every-wherc. And allow me to fay, They muft be admitted 
 as the mouth of the whole unregenerate world againft heaven, 
 Rom. iii, 14. ** Whofe mouth is full of curfing and bitternefs. 
 ver. 19. Now wc know that what things foever the Law iiith, 
 it faith to them who are under the law, that every mouth may 
 be ftopped, n;id all the world may become guilty before God." 
 
 I have a cl-Lirjfe againft every unregenerate Man and Woman, 
 young or old, to be verified by the teftunonies of the Scripture^-, 
 of truth, and the icftimony of their own confcicnces ; namely, 
 that v/hcther they be profcffors or prophane, or whatever they 
 be, if they are not born again, they are heart enemies to God : 
 to tlie Son of Gotl ; to the Spirit of God ; and to the Law of 
 Gor. Hear this, ye carclcfs fouls, that live at cafe in your 
 iiaturj] (Ute. lil. Yc 
 
Head r. the Wilt. 59 
 
 I ft. Ye are '' enemies to God in your minds/* Col. i. 12. 
 Ye are not as yet reconciled to him, the natural enmity is not 
 as yet flain, tho' perhaps it lies hid, 'and ye do not perceive it. 
 (i.) Ye are enemies to the very being of God, Pfal. xv. i. 
 " The fool hath faid in his hearty there is no God." The proud 
 Man would that none were cVjove himfelf : tlie rebel, that 
 tliere were no King ; and the unrenewed Man, who is a mals 
 of pride and rebellion, that there were no pod. He I'aith it in 
 his heart, he wifheth it weie fo, tho' he be afhamed and afraid 
 to fpeak it out. And that all natural Men are fuch fools, 
 appears from the Apoftle's quoting a part of this pfalm, ^' That 
 every mouth may be flopped, Rom. iii. 10. II, 12, 19. I own 
 indeed, that while the natural Man tooks on God as the 
 Creator and preferver of the world, becaufe he loves his ov^-^n 
 felf, therefore his heart rifeth not againil the feeing of his Bene- 
 fa(5tor : but this enmity will quickly appear, when he looks on 
 God^ as the Re<5l:or and Judge of the world, binding him, under 
 the pain of the curie, to exa(rt holinefs, and girding him with 
 tlie cords of death, becaufe of iiis fin. Liifen in this cale to the 
 voice of the heart, and thou wilt find it to be, *' No God." 
 {2.) Ye are enemies to the nature of Gotl, job xxi. 14. ** They 
 fay unto God, Depart from us ; for we defire not the know- 
 ledge of thy ways." Men fet up to themielves an Idol of tlieir 
 own fancy, inftead of God ; and then fall down and worfhip it. 
 They love him no other v.- ay, than Jacob loved Leah, while he 
 took her for Rachel. Every natural Man is an enemy to God, 
 as he is revealed in his word. An inf.nitely holy, jull, powerful 
 and true Being, is not the God whom he loves, but the God 
 w^hom he loathes. In effedl Men naturally are haters of God, 
 Rom. i. 30. And if they could, they certainly would make 
 him another than what he is. For, conllda" it is a certain 
 truth, " That whatfoever is in God, is God :" And tneiefore 
 his attributes or perfecflions are not any thing really dillinft 
 from himfelf. If God's attributes be not himfelf, he'isa com^ 
 pound Being, and fo not the lirft being (which to favu is biaf- 
 
 your confdences a few queries, (i.) How ftand^ 'Tour hearts 
 afeled to the infinite, purity and holinefs of God ? '^Confoipnce 
 will give an anfwer to this, which the tongue \^!rnot ipeak 
 out : If ye be not partakers of his holinefs, ye canfiot 'lie recon- 
 ciled to it. The ^'agans finding the V could not be ife G,Gd in 
 
 '■-■ loli- 
 
6o The Corrufthn ef State II. 
 
 holincfs, n»ade -their gods like tlremfelvcs in filthinefs : and 
 thereby difcovered what tort of a god the natural Man would 
 have. God is holy : can an unholy creature love his unfpotted 
 holincfs I Nay, it is the righteous only that can ** give than] 
 at the rerneinbrance of his holinels," Pfal. Ixxxvii. 12. Gotl ,, 
 light : can creatures of darknefs rejoice therein ? Nay, " every 
 one that dotli evil hateth the light," John iii. 29. For, *' what 
 communion hath light with darknefs? 2 Cor. vi. 14. (2.) How 
 (land your hearts atfefted to the jmllice of God ? There is not 
 a Man, who is wedded to his lufts, as all the nnregcneratc are, 
 but would be content with tlie blood of his body, to blot that 
 letter out of the name of God. Can the malefador love hi 
 condemning judge ? Or an unjultified (inner, a juit God? No, 
 he cannot, Luke vii. 47. " To whom little ib fjrgiven, the fame 
 loyeth little." Hence feeing Men cannot get the doclrine of h'«^ 
 jullice blotted out of the Bible; yet it is fuch an eye-lore \y 
 them, that they Itrivc to blor it out of their minds. And thty 
 ruin themfclves, by preiumisg on his mercy ; while they are 
 not careful to get a righteouliiefs, wherein they may (land be- 
 fore his judice ; but " Uy in their heart, The Lord will not do 
 good, neither will he do evil," Zepb. i. 12. (3.) How (land 
 ye affefled to the Omnifcience and C'.iniprcrcnce of God ? 
 Men naturally would rather have a blind idol, than an all- 
 feeing God : and therefore do what they can, as Adam did, to 
 hide themielves. from the preience of the Lord. They no more 
 tove an all-feem^, every-whcre-prefcjnt God, than the thief loves 
 to have the judge witnefs to his evil deeds. If it could be 
 carried by votes^ God would beVoted out of tlic world, and 
 clofed up in heaven : For the language of the carnal heart 15:, 
 *' The Lord feeth us not; the Lord hath forfaken the earth," 
 Ezek. viii. 12. •{4') How ftand ye affedled to the Truth and 
 Veracity of God ? There are but few in the world, that can 
 heartily fubfcribe to tliat fentcnce of tKe ApoRle, Rom. iii. 4. 
 " Let God be true, but every Man a liar." Nay truly, there 
 are many, who, in efle<n:, do hope that God will not be true to 
 his word. There are thoufands who hear the gofpel, that hope 
 to be faved, and tliink all fafe with them for eternity, who 
 never had any experience of the jcw birth, »K)rcb at all con- 
 cern themfdvcs in that quellion, " Whctlier they arc bom 
 aga'n, or not ?" A quellion that is like to wear out from among 
 us at this day. Our Lord's words are plain and peremptory, 
 '* Except a Man be Iwrn again, he cannot fee the kingdom «f 
 Godki* What arc fuch hopes then, but real hopes that God 
 
 (with 
 
Hesd I. the Will, 6\ 
 
 {with profonndeft revcrenGe be it fpoken) will recal his word, 
 •aad that Chrift will prove a fah'e prophet ? What elfe means 
 -t'le fiiiaer, who, " when he heareth the words of the curie, 
 blefleth himjelfin his h^art, -laying, I Ihall have peace, tlio' I 
 walk in the imagination of mine heart," Deut. xxix. 19. 
 Laftly, Row ftand ye affefted to the Power of»God I None 
 but new creatures will love liimfor it, on a fair view thereof; 
 tho* others may llavifiily fear him, upon the account of it. 
 There is not a natural Man, but would contribute to tlie out- 
 molt of his povver to the buikiing of another tower cf Babel, to, 
 ^hera it in. On theie grounds, I declare every unrenewed Maa 
 "cn enemy to God. 
 
 2dly, Ye are enemies to tlie Son of God. Tliat enmity to 
 Chrift ii. in your hearts, which would have -made you join the 
 hufbandmen,. who '^ killed the heir, and caft him out ©f the 
 'Vineyard:*' if ye had been befet with their temptations, and 
 no more reftraiiied than they were. *^ Am I a dog," you v/ill 
 iay, to have lb treate«! my fweet Saviour I lo laid Hazael in 
 another cafe: but when he had the temptation, be was a dog 
 •to do it. Many call Chrift tlieir fweet Saviour, whofe con- 
 sciences can bear witnefs, they never fucked fo much fweetnefs 
 from him, as from their fweet lufts, which are ten times fweeter 
 to them than their Saviour. He is no other way fweet to them 
 tlian as they abufe his death and fuiferings, for the peaceable 
 •enjoyment of their lufts ; that they may live as they lift in the 
 •world J and when they die, may be kept out of hell. Alas ! it 
 is but a miftaken Chrift, this is fweet to you, ^^hofe fouls lothe 
 that Chrift, " who is the brightnefs ef the Father's glory, and 
 the exprefs image of his pe-rfon." It is with you as it was in 
 tlie carnal Jews, who delighted in him wliile they miftook his 
 -errand into the world, fancying that he would be a tempbral 
 ideli\ erer to thqm, Mai- iii. i. But when he was come, and 
 <* lat as a refiner and purifier of filver^" verfe 2, 3. and caft 
 ^em as Fep rebate lilver, who thou^t to have had no ftnall 
 honour in the kingdom of the .Mefliah ; his do6lrine galled their 
 -confciences, and Siey refted not till they imbrued their hands 
 •in his blood. To open your eyes in this point, which ye are 
 fo loth to believe, I will lay before you, the enmity of , your 
 hearts againft Chrift and all his offices,, 
 
 1 . Everyj unregenerate Man is an enemy to Chrift in Hs 
 prophetical office. He is appointed of the Father, the great 
 Prophet and Teacher ; but not upon the world's call, who, in 
 their natunil ftate, would have unanimoufly voted againft him : 
 
 F And 
 
■?1 
 
 62 7he Corruption of State Iff 
 
 And .therefore, when he cacne, be was condemned is a (edQcer 
 and blafphemer. For evidence of this enmity, 1 will iuilantc 
 in two things. 
 
 Evidence i. ConGdcr the .entertainment he meets with, 
 when he comes to teach fouls inv/artjly by his Spirit. Men do 
 what they can to ilop their ears, like the deaf adder, that the\ 
 2n^ not hear his voice. They always retiil the Holf GhoiL 
 ** They delire not the knowledge of Ids ways ;** and therefore 
 bid him depart from them. The old calumny is often ralied 
 upon him, on that occasion, John x. 20. ** He is mad, why 
 hear ye himf* Soul-exercile raifed by the fpirit of bondage, is 
 accounted by many, nothing eife but diltrattlon, and melan- 
 choly fits ; Men thus blarpbeming tl\e Lord's work, bccaufc 
 they themfelves are befide themfelyes, and cannot judge rf 
 thefe matters. 
 
 EvJD. 2, Confider the entertainment he meets with, whei: 
 he comes to teach Men outwardly by his word. 
 
 ( I :) His written word, tlie Bible is lighted : Chrift hath left 
 it to us, as the book of our inftni<5ljons, to fliow us what wav 
 we mud fteer our courfe, if we would come to Emmanuel' 
 laud. . It is a lamp to light us through a dark world to eternal 
 light. And he hath left 'it upon us, to fearch it with that dili- 
 gence, wherewith Men dig into mines for filver and goU, 
 John V. i?9. But ah I how is this facred treafure profaned by 
 many ! They ridicule the hc^y word, by which they muft be 
 indged at the laft day ; and will ratlier lofe their fouls tha» their 
 jeft, dreilingiip the conceit of their wanton wits in Scripture 
 phrafes ; in wliich they ad as mad a part, as one v/ho would d' . 
 into a mine to procure metal to melt, and pour down his owp 
 and his neighbour's throat. Many exlmuft thar fpirits in read- 
 •iog romancei, and their minds purfoc them, as the fiamc doth 
 -the dry Hubble; while they have no heaVt for, nor relilh of the 
 holy word, and therefore teldom take a Bible in their hand 
 What is agreeable to the vanity of tl^eir miud?,*i8 plcafanter 
 taking : but what recommends holinefs to tlieir unholy heart 
 makes their fpirits duU and flat. What pleafurc will they find 
 in reading of a profane ballad, or ftory-book, to whom the Bible 
 is taft4efs, as the white of an egg ! Many lay by their Bibles, 
 with their Sabbath-day's clothes; and whatever ufe they have 
 for their clothes, they have none for tlieir Bibles, till the return 
 9^ the Sabbath. Alas ! the duft or finery about your Bibles, is 
 a witaefs now, and will, at the lad day, be a witnefs of th*^ 
 xnmity of your hearts agaiuH Chrilt, as a Prophet. Befidcs v. 
 
Head I. tie WilL 6^ 
 
 this, among thefe wha ordinarily tead the ScriptereS; how few 
 are there that read it as theword 6f the Lord to their foals, and 
 keep communion with him in it. They do not make his ftatutcs 
 their counfellors, nor doth their particular cafe fend. them to 
 their Bibles. They are ftrangers to the folid coanfort of the 
 Scriptures. And if at any time they bedejetfted, it is fometliing 
 cUe xhaxs. the word that revives them : as Ahah was cured of his 
 fullen. fit, by the fecUring of Naboth's vine)'lrd for bJm, 
 
 (2 ) ChrilVs word preached is defpifed- The enteminment 
 moft of the woild, to v;bom it has come, have always given it, 
 is that wliich is mentioned, Matth. xxii. 5. " TI.ey made light 
 of it.*' And for it's fake they are defpifed whom he has em- 
 ployed to preach it ; whatever other face Men put upon their 
 contempt of the miniftry, John xv. 20. ** The fervai^t is not 
 greater than the Lord : if they have perfeeuted me, they will 
 alfo perfecute you : 'if they have kept my fayings, they will 
 keep yours alfo. But alt thefc tilings will they do unto you for 
 my name's fake. '* That Levi was the ion of the hattd, fe«r.s 
 not to have been without a myftery, which the world in all 
 ages, hath unriddled. But tho* the earv.hen vcflel, wherein 
 God has put the treafure, be turned, with many, into f vefiels 
 wherein there is no pleafure," yet why is the treafure itfelf 
 flighted? But flighted it is, and that with a witnefs this day. 
 *' Lord, who hath believed our report ?" To whom fhall we 
 fpeak ? Men can, without remorle, make to themfe^'es liier.t 
 Sabbaths, one after another. And, alas ! when they come to 
 ordinance^,- for the moft part, it is but. to appear (as the word 
 is, " to be feen,") before the Lord, and to tread his courts, 
 namely, as a company of beafts would do, if they were driven 
 into them, Ifa. i. 12. So little reverence dnd awe of God ap- 
 pe-Are on their fpirits. Many fland lil:e bni7.en v% dls beforethe 
 word, in whofc corrupt converfation the preaching of the word 
 makes no breach. Nay,, not a few are growing v/orle and 
 worfe, under precept upon precept ; and the ref'ui t of all is, 
 *^ They go and fall backward, and be broken, a!id fnaved, and 
 taken," Ifa. xsviii. iq. What teais of blood are fufncicnt to 
 lament that (the gofpel) the grace -rtf.God is thus received in 
 vain ! We a-e but the voice of one crying ; the Speaker is ^-.i 
 heaven; and fpeaks to you from heavenby Men: why do ye 
 '•< refufe him that fpeaketh ?" Heb. xii. 2 5. • God has made our 
 Mailer heir of ah thiii^s, and we are fent to court a fpoufe for 
 him. There is none fo worthy as he-, riqne more unworthy 
 tlian they to whom this match is promifed ; but the prince of 
 
 daxk» 
 
i4 The Grruptlcn of State II; ' 
 
 darknefe is preferred before the Pnncc of Peace \ Adifmal <3ark- 
 nefs overclouded^the world by Adam's fall, more terrible than 
 if ti;t fun, moon and flars had been for ever wrapt up in black- 
 nefs of darknefs ; and there wefiiould have eternally lain, had 
 not this grace of the golpel, as a (hinmg fun, appeared to difpel 
 it, Tit. ii. II. But yet we fly like night-owls frorait ; and lik . 
 the wild beads, lay ourfelves do^va in our dens ; when tlie fui; 
 arifeth, we are ftruck blind widi the light thereof; and, a 
 creatures of darknefs, love darknefs rather than light. Such 1^ 
 the enmity of the hearts 6f Men again^^ Chiift^ in liis pro- 
 phef^ical office. 
 
 2. The natural Man is an enemy to Chrift in his prieftly 
 office. He is appointed of the Fatl^er " a Fried for ever :** that 
 by his alone (acrifice and intercelTion, finners niay have peace 
 with, and accefs to God; but Chrifl crucified is a ilumblin^- 
 block, and foolifhnefs to the unrenewed part of mankind, i- 
 whom he is preached, I Cor. i. 23. They are not for him, as 
 the '' new and living way." Nor is he by the voice of thft 
 world, ^* an High Prie|L over tl.€ houfe of God." Corrupt 
 nature goes quite aaodier way to work. 
 
 E V I D E-K c E I . None of Adam's children naturally incline to 
 receive theblelTin^r in borrowed robes; but would always ac- 
 cording to the fpider's motto, " Owe all to themfelves:" and 
 io climb up to licavcn on a diread fpun out of their own bowels: 
 For they ** defire to be under the law,'* Gal. iv. 24. And '* ga 
 about to edaiyiili their own righteoufnefs," Rom. x :?. Man, 
 naturally, looks on God as a great Mailer; and himfelf as his 
 fervant, that mud work and win heaven as his wages: Hence 
 when confcxnce is awakened, be tly^ks that, to the end he may 
 be faved, he mud anfwer the demands of the Law ; fervc God 
 as well as he can ; and pray for mercy wherein he comes fliort: 
 And thus many come to duties, that never come out of them to 
 Jefas Chrid- 
 
 EviD. 2. As Men naturally think highly of their duties, tlii r 
 fecm, to them, to be well done ; To they look for acceptance 
 with God according as their work is done; not according to 
 the ffiare they have in the blood of Chrid 1 " Wherefore have 
 we faded," fay they, '-'und thou feed not?" They'll value 
 themfelves on their performances, an4l attainments : Vvi, th^ 
 V2ry opinions in religion, (PhiUp. il). 4, 5, 6, 7.^ t,iV*nn 
 themfelves, what they rob from Chrid the great H ' 
 
 EviD. 3. The natural Man going to God. ui w — ., . 
 always be found, either to go wllhout a meiator, or w 
 
Head L the mil. 6^ 
 
 morh thaa the only Mediator Jefus Chrift. Nature is blind, 
 and therefore venturous : it fets a Man a-going immediately to 
 God without Chrift; to rufh into his prelencc, and put their 
 petitions in kis hand, without being introduced by the feci etary 
 of heaven, or putting their requeils into his- hand. So fixed is 
 this dilpoiition in the unrenewed heart, tliat when many hearers 
 of the gofpcl are converied with upon the point of their hopes 
 of lalvation, the name of Chrift will fcarcely be heard from 
 their mouths. Aik them, how they thick to obtain the pardon 
 of (in ? they will tell y OU; they beg and look for mercy, becaufe 
 God is a merciful God ; arid that is all they' have to confide 
 in. Others look for mercy for Chrift's fake: But how do they 
 know that Chrift will take their plea in hand ? Why, as the 
 Pagifts "have their mediators with the Mediator, fo have they. 
 They know he cannot but d<.) it ; for they pray, confefs, mourn, 
 arid have great defires, and the like; and fo have fomcthing of 
 their own to commend them unto him : they were never made 
 poor in fpirit, arid brought empty-handed t6 Chnft, to lay the 
 ftrefs of all on his atoning blood. - 
 
 3 . The natural Man^ is an enemy to Chrift in his kingly officCa 
 The Father has appointed the Mediator King in Zion, Pfaj. 
 ii. 6. And all to whom the gofjpel coines, arc commanded, on 
 their higheft peril, to " kifs the Son," and fubmit themlelves 
 unto liim, ver. 1 2. But the natural Voice of mankind is, " Away 
 with him :'* as you may fee, ver. 2, 7,, " They will not have 
 him to reignover thcm/^ Luke xlx. 14. 
 
 Evidence i. The workings of corrupt nature to wreft the 
 government out of his hands. No fooner was he born, but 
 being bom a Kinsj, Herod perfecuted him, Matth. ii. And 
 when he was crucified, they fct up over his head this accufat ion 
 written, " This is Jesus, the King of the Jews," Matth. 
 xxvil. 37. Tho' his kingdom be a fpiritual kingdom, and not 
 of this world; yet they cannot allow him a kingdom, within a 
 kingdom, which acknowledgeth no other head or fupreme, but 
 the royal Mediator. They make bold with his royal preroga- 
 tives, changing his laws, iiifHtutions and ordinance?, modellings 
 hisworftiip according to the devices of their own hearts; in- 
 troducing new offices and officers into his kingdom, not to be 
 found in the book of the manner of his kingdom ; difp"fing of 
 the external government thereof; as may beft fuit their carnal 
 ' defigns. Such is the enmity oi the hearts of Men agamft: 
 7iion*s King. 
 
 EviD. 2. How unwilling are Men, naturally, to fubmit unto, 
 and be hedged in by the laws and difc'pline of his kingdom ! 
 
 f 3 As 
 
.tF 
 
 66 ^he Cbrruprion of State 
 
 As a King, he is a laW-giver, (Ifa. kxxHL 22.) and has appoint- 
 ed an external government, dilcjpline and cenfors, to controul 1 
 the unruly, and to keep his proFcircd lubje^s in order, to be | 
 excrcifed by officers of his own appointment, Matth.xviji. 17,1 8. 
 I Cor. xii. 28^. I Tim. v. 1 7. Hcb. xiii. 1 7. But thefe are the 
 great eye-fores of the carnal world, who love iinful liberty, and I 
 therefore they cry out; " Let us break their bands afundcr, and 1 
 caft awa^ their cords from us," Plal. ii. 5. Hence tliis work 
 is found to be, in a fpecial manner, a ftriving againft the ftreani 
 of corrupt nature, which, for the moll part, puts fuch a face on 
 the church, as if there were no King in Ifiael^ every one doing 
 that which Is '^ right in his own eyes.'* 
 
 EviD. 5. However natural Men may be brought to feign 
 fubniillion to the King of faints, yet lufts always retain the 
 throne and dominion in their hearts, and they are ferving divers 
 lufts and pleafures. Tit. ill. 3. None but theie in whow Chrilk 
 is formed, do really pnt the crown on his head, and receive the 
 kingdom of Chrill within them. His crown is ** the crc^n 
 "wherewith his mother crowned him in* the day of his efpoulals." 
 "Who are they, whom the power of grace has not fubdued, that 
 will allow him to fet up, and to put down, in their fouls, as he 
 will I Nay, as for others, any lord fhall fooncr get the rule (Acr 
 them, than the Lord of glory : diey kindly entertain his ene- 
 mies, and will never abfolutely refign themfelves to his govern- 
 ment, till conquered in a day of powci*. Thus ye may ice, 
 that tlie natural Man is an enemy to Jefus Chrift in all his ofiices. 
 
 But O ! how hard is it to convince Men in this point I They 
 arc very loth to take with it. And in a fpecial manner, the 
 enmity of the heart againft Clirift injiis priellly office, feems to 
 fee hid from the view of moft: of the hearers of the golpel. Yet 
 there appears to be a peculiar malignity in corrupt nature 
 againft tliat oifice of his. It may be obierved, that the Socinians, 
 thefe enem'es of our blefied Lord, allow him to be properly a 
 Prophet and a King, but deny him to be properly a Prieft. 
 And tiix is agreeable enough to the corruption of our nature ; 
 for under the covenant of works, tl^e Lord was known as a 
 Pn^phet or Teacl^ifr, and alf«a«aKing or Ruler; but not at 
 all 35^a Prielt^ fo Flan kiiows nothing of tl^e myftery of Chri'.t, 
 as the way to the Fatlicr, till it be revealed to him : An«t when 
 it is rcvca.ed, the will rJfetU up agai»>ft it ; for corrupt nature 
 lies crofs to the myftery of Ghriil, and the great contrivance of 
 falv^tion, ihpiiigh a cruti'ltd Saviour, revea'ed in th.e g'^'-'i 
 For ciearincr of which wcWity truth, let their four t 
 
Head I. th^ mn. 67 
 
 First, The fowl's falling in uith the grand device of falva- 
 tion by Jefus Chrift, and fetting tlie matters of lalvation on that 
 footing before the Lord, is declared by the Scriptures of truth, 
 to be an undoubted mark of a real laint, who is happy here, and 
 fhall be happy hereafter, Matth. xi. 6. " And bleifed is he, 
 whofocver (hall not be offended in me." i Cor.xxiii. 24. '* But 
 we preach Chrifl crucified, unto the Jews a ftumbling-block, 
 and unto the Greeks foolininefs: but unto them which are 
 called, both Jelvs and Greeks, Chrift, the Power of God, and 
 the Wifdom of God/' Philip, iii. 5. **' For we are the circum- 
 cilion which worfliip God in the Spirit, ahd rqoice in Chrift 
 Jefus, and hare no confidence in the ficlh.*^ Now how could 
 this be, if naturt- could comply with that grand device. 
 
 Secondly, Corrupt nature is the very reverfe of the gofpel 
 contrivance. In the gofpel, God promileth Jefus Chrift as the 
 great means ofre-uniting Man to himfelf : he has named him 
 as the Mediator, one ** in whom he is well-pkafed," and will 
 have none but him, Matth. ±vii. 5. But nature " will have 
 none of him,'* Pfal. Ixxxi. ir. God appointed the place of 
 meeting for the reconciliation, namely, the ficfh of Chrift; 
 * accordingly, " God was in Chrift," (2 Cor. v. 29.) as the 
 tftbci-iiacle of meeting, to make up the peace with finners, but 
 naturaJ Men, though they fhould die for ever, will not come 
 thither, John v. 40. " And ye will not come to me, that ye 
 might have life.'* In the way of the gofpel, the finner niuft 
 iland before the Lord in an hnputcd 1 Ighteoifnefs : but corrupt 
 nature is for an inherent righteoufaefs : and therefore, h far as 
 natural Men follow after righteoufnefs, they follow after the 
 law of righteoufnefs, Rom. ix. ^i, 52. and not after the Lord 
 our righteoufnefs. Nature is always for building up itfelf, and 
 to have fome grounds for boaliing : but the great defign of the 
 Gofpel, is to exalt grace, to deprefs nature, and exclude boaft- 
 ing, Rom. iii. 27, The fum of our natural religion is, to do 
 good from and for ourfelves, John v. 44. The fum of the gofpel 
 reUgion is, to deny ourfelves, and to do good from and for 
 Chrift, Philip, i. 21. 
 
 Thirdly, Every thing in nature is againft believing in 
 Jefus Chrift. What beauty can the b!md Man difcern in 3 
 crucified Saviour, for which he is to be dedred f Hc-v can the 
 will, naturally impotent^ yea, and averfe to good, make choice 
 of him ? Well may the Ibul then lay to liim in the day of the 
 Ipiritual fiege, as the Jebufites faid to David in another cafe, 
 '* Except thou take away the blind aad the hime^ thou Ihalt not 
 
 come 
 
68 The CorruptUn cf Sutc II. 
 
 come in hither/* 2 Sam. v. 6. The way of nature is to go into 
 one's felf tor all ; according to the fundamental maxim of Un- 
 fan(5Ufied morality, *' That a Man Jhould trull in himlcli':'" 
 which according to the doftiinc of faith, is mere foolilhnefs ; 
 for lb it is determine'.l, Prov. xviii. 26. " Hi that trufteth in 
 his own heart is a fool." Now faith is tlie foul's going cut of 
 itldf for all: and tliis nature, on the other hand, determines to 
 be foolifhners, i Cor. i 18, 23. Wherefore there is need of tlie 
 working of mighty power, to caufe fmners ^o believe, Eph. 
 i. 1 9. lia. liii. i . We fee promlfes of welcome to fimiers, in the 
 gofpel-covenant, are ample, large, and free, clogg'd with no 
 conditions, 11a. Iv. i. Rev. xxii. 1 7. If'tliey cannot believe his 
 bare word, he has gh'en them his oath upon it, Ezek. xxxiii. 1 1 . 
 And for their greater alfu ranee, he has appended feals to his 
 fwom covenant, namely, tlie holy facramcnts. So that no 
 more could be demanded of the ruoll faith! efs perfon in the 
 world, to make us believe him, than the Lord hath condelcendcd - 
 t© give us, to make u& believe himlelf. This plainly (peaks 
 nature to be againft believing, and thele who flee to Chrill foi 
 refuge, to have need of flrong confolation, (Heb. vi. 18.) to 
 blame their llrong doabts, and propenfity to unbelief. Farthet 
 alfo, it may be obfcrved, how, in the word fent to a fecure, 
 gracelefs generation, their objedions are anfwercd aforehand > 
 and words of grace are heaped one upon another, as ye may 
 read, Ifa. Iv. 7. 8, 9. Joel ii. 15. Why ? Becaufe the Lord 
 knows, that when tliefe fecure finners are throughly awakened, 
 doubts, fears, and carnal reafoniugs againft bracving, will be 
 going within their brealls, ^s thick as duft in a houfe, raifed by 
 ISveeping a dry floor. 
 
 Lastly, Corrupt nature is bent towards the way of the 
 Law, or Covenant of Works ; and every natural Man, fo far 
 as he fets him felf to feek after falvation, is engaged in that way : 
 and will not quit it, till beat from it by divine power. Now 
 the way of falvation by works, and that of free grace in Jefus 
 Chnft, are incenfiftent, Rom. xi. 6. " And if by grace, then it 
 is no more of works ; otherwife grace is no more grace. But 
 if it be of works, then it is no more graces othcrwKe work is no 
 more work." Gal. iii. 13." And tlie law is not of FAITH j 
 but the Man that DOTH them, (hall live in them." Where- 
 fore, if the will of Man naturally incline to the way of lalvation 
 by the Law ; it lies crofs to the gofpel-contrivance. And that 
 fuch is tlie natural bent of our hearts, will appear, if thefe fol- 
 lowing things be conHdered. i. The 
 
Head I. the Will. 6^ 
 
 1. The law was Adam's covenant, and' lie knew 'no othcr^ 
 
 as lie was the head and reprefentative of all mankind, that were 
 brought into it wftli him, and left under it by him, tho* without 
 ftrengtli to .perform the condition thereof. Hence, this cove* 
 Bant is ingrained in our nature: and tho* we have loft our 
 father's ftrength, yet we Hill incline to ti».e way he was fet vt^on 
 as our head and reprefentative in that covenant ; that is, by 
 doing to live. This is our natural religion,, and the principle 
 which Men naturally take for granted, Mattii.xix. i6. **What 
 good things (hall 1 DO, tliat I may have eternal life \'* 
 
 2. Conhder the oppofition that has always been made in tha 
 world againft the dodtrinc of free grace in Jefus Chrift, by Men 
 fetting up for the way of works ; thereby difcoveripg the na- 
 tural tendency of the heart. It is nianifeft, that the great de- 
 figa of the golpcl contrivance is to exalt the {rte grace of God 
 in Jefus Chrift, Rom. iv. i6. " Therefore it is of faith, that it 
 might be by grace." See Eph. i. 6. and chap. ii. 7, 9. All 
 gofpel truths center in Chrift : lb that to learn the truth, is to 
 learn Chrift, Eph. iv. 20. And to be truly taught, is to be taught • 
 as the truth is in Jefus, ver. 2J .. AW difpenfations of grace and 
 favour from heaven, whether to nations or particular perfons, 
 have ftill had fome thing about them proclaiming a freedom of 
 grace; as in the very firft reparation made by the divine favour,. 
 Cain, the elder brother, is rejefled ; and Abel, the^'ounger, 
 accepted. This (hines through the whole hiftory of the Bible : 
 but as ti*uc as it is, this has been the point principally oppofed 
 by corrupt nature. One may well fay, that of all errors in 
 religion, fince Chi'ift, the Seed of tlie Woman, was preached, 
 this of works, ip oppofition to free grace in him, was the firft 
 that lived ; and it is likely to be the laft that dies. There have 
 been vaft numbers of errors, which fprungup one after another, 
 whereof, at length the world became afhamed and weary, (o 
 that they died out : Dut this has continued from Cain, the firft 
 author of this herely, unto thi? day ; and never wanted fom« 
 that clave to it, even in the times of greateft light. I do not 
 without ground, call Cain the author of it : When Abel brought 
 the facrifice of itonement, a bloody offering, of the firftiings of* 
 his flock, (like the Publican, fmiting on liis breaft, and laying, 
 " God fcti merciful to me a {jnner:") Ca«n advanced with hii 
 thank-ofrerinp^, of thefirft-frult of the ground, (Gen. iv. ^, 4.) 
 like the proud Pharifee, with his <f God, 1 thank^hec." For, 
 what was the cauie of Cain's wrath, and of his murdering Abel ? 
 Was it not that he wjls accepted of God for bis work ? Gen, 
 
 iv. 4^ 
 
70 The CorrUpthn of State II, 
 
 iv. 4, ^. '^ And wherefore flew he him ? B^caufe his own work^ 
 were evil, and his brother's righteous,** ( i John iii. 22.) that is, 
 done in faith, and accepted, when his were done witiiout Eiith^ 
 and therefore rejcded, as the Apoftle tcacheth, Heb. xi. 4. 
 And fohe wrote his indignation againft juititication and accept- 
 stncc with God through faith, in oppofition to works, in the 
 blood of his brother, to convey it down to pofterity. And 
 fince that time, the unbloody (acrifice has often fwimmed in the 
 Mood of thole that rejefied it. The promife made to Abraliani, 
 of the Seed in which all nations fliould be bldled, was fo over- 
 clouded among his pofterity in Egypt, that the generality of 
 flicm (aw ne need of that way of obtaining the bleiling, till 
 God hitnfelf ccHifuted their error, by a fiery law from mount 
 Sinai, which " was added becaufe of tranfgreffions, till the Seed 
 fliould come," Gal. iii. 19. I need not infift to tell you, how 
 Mofes and the prophets had ftill much ado, to lead die people 
 off the concat of their own righteoufnefs. The ix. chapter of 
 Deuteronomy is enth-ely fpent on that purpofe. They were 
 very grofs in that point in our Saviour's time; in the time of 
 Che Apoftles, when the dodlrine of free-grace was moft clearly 
 preached, that error lifted up it's head in face of cleareft light ; 
 witnefs the Epiftle to the Romans and Galatians. And fincc 
 that time, it has riot been wanting-. Popery being the coraraoD 
 fink of formei- herefies,. and. this the heart and life of that deiu» 
 fion. And finally, it may be obferved, tliat always as the 
 church decUned fronji her purity otherwife, the dochineuf free 
 grace was obfcured propordonably. 
 
 I. Such is the natural propenfity of Man*s heart to the way 
 of the law, in oppofition to Chrift; that, as the tainted veflfel 
 turns the tafte of the purefb liquor put into it, fo die natural 
 Man turns the very gofpel into law ; and transforms t!ie cove- 
 nant of grace into a covenant of works. The ceremonial law 
 was to the Jews a real j^^^pei ; which held blood, death, and 
 tranflation of guilt before their ej'es continually, as the only 
 way of falvation : yet their very table, (i. c. their altar, with 
 the feveral ordinances pertaining thereto, Mai. i. 12.) was " a 
 fnare unto them," Rom. ii. 9. while they ufed it to make up 
 the defe<^F in their obedience to the moral Uw, and cleave to it 
 ioy as to reject him, whom the altar and facrifices pointed them 
 to, as thefubftance of all : even as Hagar, whofe it was only to 
 ferve, was by their father brought into her miftrefs's bed ; not 
 without a myftery in the pnrpofe of God, " For thefe arc the 
 two Covenants," Gal.iv. 24. Thus is die Uo<Jlrinc of the gofpel 
 
 cor- 
 
Head I. the Will, 71 
 
 <:orrupted by Papifts, and othej eaemies to the dodrine of irec 
 grace* Ami indeed, however natural Men's heads may be fet 
 right .in this point ; as furely as they are out of Chriit, their 
 feith^ repentance and obedience, (iuch as they are) are placed 
 %y tliem in the room of Chrill and his righteouliicrs ; and fo 
 trufted to, as if by theie they fulfilled a new. law. 
 
 4. Great is the diihculty in Adam's fc^s their parting with 
 the law, as a covenant of works. None part with it in that 
 Tefpe^ft, but thefe wiiom the power of the Spirit of grace Tepa- 
 Tates from it. The law is oar firft hufoand, and ge.s every 
 erne's virgm-love. When Chriil comes to the foul, he finds it 
 I .married to tlie law ; fo as it neither can, nor will be married 
 ; to another, till it be obliged co part with the firfl huibaud, as 
 j the apoll)e teacheth. Rem. vii. i, 2, 2, 4, Now that ye may 
 I fee, what fort of a parting this is, x:onfider, 
 ! (r.) It is a death, Rom. vii. 4. Gal. iii, 19. Intreaties will 
 not prevail with the foul herej it faithto the firll' hufband, as 
 "Ruth to Naomi, " The Lord xJo fo to me, and more alio, if 
 cught but death part thee and me." And here Cnners are true 
 to their word ; they die to the law, ere they be married to 
 •Chriil. Death is hard to every body : but what difficulty do 
 ye imagine muil a loving wife, on her death-bed, find in partmg 
 with her hufband, the hufband of her youth, and with the dear 
 :Cmldren (he has brought forth to him : the law is that hufband ; 
 all i\4t duties performed by the natural Man, are thefe children. 
 lA^hat a ftruggle, as for life, will be in the heart ere they be got 
 parted ? I may have oocafion to touch upon this afterwards. la 
 the mean time, take the Apoftle's fhort, but pithy defcriptiou 
 of it, Rom. X. 3. *^ For they being ignorant of God's, righte- 
 oufnefs, and going about to cflabliih their own righteouliiefs, 
 have not fubmitted. thcmfelves to the righteoufnefs of God.** 
 They go about to eftablifti their own rightcoufnds, like an 
 eager di/putant in fchools, feeking to eftablifii the point in 
 queftion ; or like a tormentor, extorting a confelBon from one 
 upon the rack. They go about to eftabUlh it, to make it iland : 
 "their righteoufnefs is like a houfe built upon the fand ; it cannot 
 ftand, but 7>Jiey will have it to fland : it falls, they fet it up 
 agam : but llill it tumbles down on them ; yet they ceafe not 
 to go about to make it iland. But ^vhe^efore all ♦:his pams 
 about a tottering righteoufnefs ? Becaufe, fuch as it is, it is their 
 own. What alls them at Chrift's righteoufnefs ? Why, that 
 ^ould make tliem free-grace's dd)tors for all ; and that is 
 -what the proud heart by no means can fabojit to. Here lies 
 
 the 
 
72 H'he Corruption of ' State II. 
 
 the ftrefs of the matter, Plal. x. 4. " The wncked thro tguhhe 
 pride of his countenance, will not feek." (to read it wttihou 
 the fupplerncnt : ) that is. in other terms," He cannot dig, and 
 to beg he t> afhamcd." Such is the ftruggle ere the foul die to f 
 tlic law. But what fpeaks yet more of tBs woful difpolltioh of 
 tlic heart, nature oft-times geb the mifler)' of the dileafe, m- 
 fomuch tliat the foul, which was like to have died to the law, 
 while convicTions werefharp .and piercing, fatally recovers of 
 tlie happy and prcmifrng ficknefs; ^nd (what is very natural) 
 cleaves more clofcly than ever to the'iaw,even asa wtfe brought 
 back from the gates of death would cleave to her hufband. Th:? 
 is the ifTue of tlie'eviercife of many about their fouls calc : thev 
 are indeed brougln to follow duties moreclofely ; but they arc 
 ts far from Clwiit as ever,*if not farther. 
 
 (2.) It is a violent death, Rom. vii. 4. ^* Ye are become 
 dead to the law :" being killed, (kin, or put to death, as the 
 word bears. The law itfeif ha^ a great hand in this ; Uie hul- 
 r'band give^ the v/ound, Ga.\. u. 19. " I, through the law, am 
 dead to the law." The foul that dies this dsath, is like a lov- 
 ing wife matched with a rigorous hu/band^ (he does what (he 
 can to pleafe him, yet he is never pleafed ; bat tofleth, hara(reth; 
 and beats her, till Ihe break her heart, and death fets her free ; 
 as.will afterv-ards more fully appear. Thus it is made evident, 
 that Men's hearts are naturally bent to the way of the law, 
 and ly crofs to the gofpel* contrivance : and the lecond article 
 of the charge, againft you that, are unregenerate, is verificil, 
 namely, that ye are enemies to the. Son of God. » 
 
 gdly. Ye are enemies to the Spirit of God. He Is the Spirit 
 of holinefs ; the natural Man is unholy, and loves to be fo, ant' 
 therefore '^ re^lfts the' Holy Ghoft," ^A^s vii. 51. The work 
 of the Spirit is to "convince the world of** (in, righteoirfnefs, and 
 judgment," John xvk 8. But O hew do Men ftris'e to ward 
 off thefe convictions, as ever they would ward off a blow, 
 threatning their lofs of a right-eye, or a right hand! If the 
 Spirit of "the Lord dart them in, (b as they cannot evite them. 
 the heart fays, in effeft, as Ahab to EJijah, whom he both hated 
 and feared,'*' Hall thou found me, O mine enemy ?" And in- 
 deed they treat him as an enemy, doinj^ their utmoft to ftifle 
 convi(ftions, and tormisder thcfe iKrbingeis, that 'come to pre- 
 pare the Lord's way Into the foitU Some fill their hands with 
 b-jfinefs, to put their ccnvi£Hoiis' o\it of their heads, as Cain, 
 who fell a building of a city : S<)me put thetVi off witli delays 
 and fair promiles, as Felix did: Some will fport them away in 
 
 com- 
 
Head r. ihs Will, 173 
 
 ifompaiiy, s.nd feme fleep them away* The holy Spirit is the 
 fjiiit of fandlihcation j whole work it is to fuhduc lults, aiid 
 burn up corruption : how then can the natural Man, vvhofe 
 lultb are to him as his limbs, yea, as his life^ fail of being an 
 enemy to him. 
 
 Lastly, Ye are enemies to the law of God. The* the 
 natural Maa defircs to be untlcr the law, as a covenant of 
 morks, chullng thtt way of ialvation in oppofition to the my- 
 ftery of Chi ill ^ yet as it is a rule ot life, requiring unnerlal 
 holinei's, and dilcliarging all manner of impurity, he li an enemy 
 to it : ** Is not fuhjccl to the law of God, neither Indeed can be," 
 "Rom. viii. 7, For, (i.) There is no unrenev.ed Man, who is 
 uot wedded to fome one luft or other, which his heart can by 
 no means part with. Now, that iie cannot bring up his incli- 
 nations to the holy law, he would fain have the law brought 
 cfown to his inclinations : a pla'm evidence of the enmity of the 
 heart againll' it. And tlieref jre, '^ to delight in the law of God, 
 after the inward man," is propofcd in the word, as a mark of 
 a gracious foul, Rom. vii. 22. Pfal. i. 2. It is from this natural 
 enmity of the heart againft the law, that ail the Pharifaical 
 glolfcs upon it have arilen ; whereby the commandment, wliicli 
 .is in itfelf exceeding broad, has been made very narrow, to tlie 
 iiitent it might be the more agreeable to the natural diip©{ition 
 of the heart. (2.) The law laid home to the natural confci- 
 ence, in its fpirituality, irritates corruption. Tiie nearer it 
 comes, nature rifeth the more againil it. In that cafe, it is zt 
 oil to the fire> which inflead of qncnching it, makes it flame the 
 more^. '' When the commandment came, fin revived," fays the 
 Apoftle, Rom. vii. 9, \\^hat reaf^n ca i be afligned for this, 
 bat the natural enmity of the hevirc gigainft the holy law ? 
 Unmortified corruption, the more ,5 ls oppofed, die more it 
 -rageth. Let us conclude then, tliat the nnreger.era*"e are heart- 
 enem-es to God, liis Son, his Spirit, andliis law ; tl.at there h 
 a natural contrariety, oppolition, and eiHnity in tlie will of 
 'man, to God himlelf, and his holy will. 
 
 Fifthly, There is in the will of man, contumacy againfc 
 tiie Lord. Man's will is naturally wilful in an ev'l courfe. He 
 will liave his will, though it (hould ruin him : it is with him, as 
 with the leviathan, (Job xli. 29.) ^' Darts are counted as Hub- 
 ble ; he laugheth at the ftiaking of a, fpear " The Lord calls 
 to him by liis word, fays to him, (as Paul to the jaylor, wheti 
 he was about to kill himfelf,) " Do thyfelf no harm." Sinners, 
 ** Wliy will ye die?" Ezek. xvili. 31. But they will ;iot 
 
 G ' heark- 
 
-74 The Corruption cf Stare IT. 
 
 he3.rken, " Every one turneth to Ills coiKfc, as thz fa)rre rufheth 
 into the battle," Jcr. vlii. 6. Wc have a promifc of life, m 
 form of a commai'.d, Prov. iv. 4. '* K^eep my cojnmandrneuts, 
 and live." It fpeaks impenitent fioners to be felf-deliroyers, 
 wilful felf-mufdcrers. They tranfgrels tlie commaiid of living ; 
 as if one's fervant (hould wilfully .ftan'C himlelf to doath, or 
 greedily drink up a cup of poifon, .which his raallcr cominands | 
 him to forbear : even lb do tl:ey : they v. ill not live, they will 
 die, Prov. viii. 56. " All they that hate me, love death." C 
 what a heait is tliis! It is a ilony heart, (Ezek. vx- '-. c^ ) 
 -hard and inflexible, as a Hone: mercies melt it liot, ; 
 break it not ; yet it will break -ne it bow. It is au uiicnubic 
 heart; tho' there be upon the finoer a weight of lin, which 
 makes the earth to ilagger; although there is a weight of 
 wrath on hiiy, which makes the devils to tremble; yet he goes 
 liglitly under the burden; he feels not the wc'ght more than -a 
 ftone ; till the Spirit of the Lord quicken iiim, fo far as to 
 feel it. ; . 
 
 Last L\ , Tlie unrenewed will is wholly perverfe in reference 
 to man*s chief and higheft end. The natural man's cliicf end 
 is not his God, but his lelf. Jilan is a mere relative, dependent, 
 Borrowed being : he has no being, nor goodnefs originaily from 
 hirafelf ; but all he hath is from God, as the firll caule and ipring 
 f>f all pertecTon, natural or moral : dependence is "woven into 
 his very nature; fo tlmtifGod Hiould totally withdraw from 
 hirii, he would dwindle ^nto a mere nothing. Seeing then 
 whatever man is^ he is of him ; furely in whatever he is, hi. 
 fhould he to him ; .as the, waters which coifje from the fea, do 
 of courfe, return thither eg^iln. And thus man was created, 
 dire(5lly looking to God,.^s l^s chieilend: but falling into fm, 
 befell oiT from God, and |:urned inta hijnfelf ; and like a traitor 
 ufurping the throne, he fathers in the rents of the crown t. 
 himlelf; Kpw, this infers a total apollaly, and Mniverfal m- 
 ruption in man ; for where the chief and lall end is ch.i 
 there can be no goodnefs therp. This is the cafe of all Ui^ii 
 their natural Hate, Pfal. xiy.,iBy 5. ** The Lord looked dowq,— 
 to fee if there were any that did— ieck God. They arc ail 
 gone afide," to wit, from God; ** they feck not God," but* 
 thcmfelves. And tho' many fair (hreds of morality are to be 
 found amongfl: them, vet "there is none that doth good, no 
 not one:" Ff>r tho' fome of thena run well, they arc Hill off 
 the way ; they never aim at the right mark. They are lovers 
 '^ ( r their own felves, (2 Tim', iii. 2.) more than God," vcr. 4. 
 
 Where- 
 
Head i. ihc iVilL 75 
 
 Wherefore Jefus Chrift, having come into the world, to bring- 
 men back to God again, i:ame to bring them but of themfeives^ 
 In the firft place, Matth. xvi. 25. The godly graan »nder the 
 remains of this woful difpofitionof the heart : they acknowledge 
 :t, and fet themfelves againll it, in it's fubtile and dangerous 
 infinuatlons. The unregenerate, tho' mod infenfible of it, are 
 under the power thereof; and whitherfoever they turn them- 
 felves, they cannot move, without the circle of felf: they leek 
 themielves, they a(5t f©r themfelves; their natural, civil, and 
 religious adlions, from whatever fpring the)' come, do all run 
 into, and meet in, the dead fea of felf. 
 
 Moft nien are fo far from making God their chief end, in 
 their natural and civil adions, that in thefe matteis, God is not 
 in all their thoughts. Their isating and drinking, and fuch like 
 natural a(5lions^ are for themfelves ; their own pleaiure or necei- 
 fity, without any higher end, Zech. vii. 6. ** E)id ye not eat 
 for yourfelves?" They have no eye to the glory of God La theic 
 things, as they ought to have, i Cor. x. 51. They do noi cAt 
 and drink, to keep up their bodies for the Lord's icrvice ; tliey 
 do them not, becaufe God has laid, *' Thou (halt not kill :*' 
 neither do thcfe drops of fwcetnefs God has put. into the creature, 
 raife up their fouls towards that: ocean of delight tiiat is in the 
 Creator, tho' they are indeed "a iign hung out at heaven's door, 
 to tell men of the fulnefs of goodnefs that's in God hiiiiitrlt^ - 
 Afts xiv. 16. But it is feif, and not God, that is i'aio'hLid 
 them by natural men. And what art the unrenewed Man'« 
 civil adtions, fuch as buying, fellkig, workings &c. but *' fruit to 
 hlmfelf?" Hof X. i. So marrying, and fiving in marriage, are 
 reckoned amongft the fin? of the c>lj world, (tdatth. xxiv. 5S.) 
 f jr they had no eye to God therein, to pteafe him ; but ail they 
 had in view, was to pleafc themreUes, Gen. vi. 9. Kir^iIIy, 
 Self is natural men's higheft end, in tlierr religious afticns. 
 They perform duties for a name, Matth. vi. i, 2. or fcine otiiCr 
 ^vorldly interell, John vi. 26. Or, if they be more refined, 
 it is their peace, and at rjoil their falvation from hell and v/rath 
 or tlieir own eternal happinefs, that is their ch'ef and highcd 
 end, Matth. xix. 16. — ^^ Their eyes are held, that they ke 
 not the glory of God.' They leck God inckcd/'but not for 
 himfelf, but for themfelves. They feek him not at all, biit for 
 their own welfare ; io thdr whole life is woven into one wcb 
 ofpradical blafphcmy ; making G^ the means, and felf their 
 end, yea, thcHj'cliief-end.- G,2 ' Ard 
 
 I 
 
y6 Jt.'fc L.,1 1 ^^ti^n uj it.L. Jij LCiiJfU, Scare Ji. 
 
 And thus have I given you ibme nule draughts of mun*s wllJ, 
 iQ his natural ttate, dni.\n by fcripturs: and men's own expcri- 
 trhcc. Cnl! it no more Naoiiil, but Manih : for bitter it ii. a;,<l 
 a root of bittcrncfs. Call jt no more frec-wiU, but d.iv -fii 
 free to evil, but free from gcod, till regenerating ;;facc look : j 
 baflds ofwickedners. Now, (irice a!l mull be wiong, ai.d 
 toothing capberigtjt, \yhcre the underftanding and will are To 
 corjrupt, I 5iaU briefly difpatch -vvhat rc!naij!s,'as following c-: 
 co"Urre, oa tlui corruption of thole pruije faculties of the foul. 
 
 The Corruption of the JffcilionSy the Confcience^ and //;< 
 M'Jtnory, Tie Body furtaker of ibis Corruption* 
 
 ni. The Afieftiooi are corrupted. Tlie unrenewed man's 
 ailections are wholly diibrdered and diilenipercd : they arc as 
 the unruly horfe, that either will not receive, or violently runs 
 away with his rider : So man's heart naturally is a m6thcr 06 
 abominations, Mark vii. 21, 22. " For from within, out pf the 
 heart of men, proceed evil thoughts, adulteries, fornications^ 
 murders, thefts, covetoufnefs, 8dc.'* The natural man's affec- 
 tions are wretchedly mifplaceU ; he is a fpiritual monftcr: His 
 heart is, where his feet fhould be, Exed on tl:ie earth ; his heels 
 dTQ lifted up agaiiill heaven, wl^kh his heait fhould be fet on, 
 A<5li ix. 5. His face is toward's hell, his back towards hca\ ca ;. 
 and therefore God calls him to turn* He loves wliat he fiiould 
 hate, and hates what heftiould love : joys iu wlnt lie ougl.t to 
 mo'jm for, and mourns fi>r what he fliould rejoice in : ^loricih 
 in his (harae, and is ailiamcd of his glory ; abhors what he fliould 
 defire> and dcfires what he fhould abhor, i*rov. i:. i ;, 14, 19. 
 They hit tlie point indeed (asCaiajiLusdid in dr\ol\\tv * art:'\ w i'^ 
 cried out on the apollies as men that ** turned the v. 
 
 dowft," Acts xvii. 6. for that is the work the goipc; :... 
 
 in the world, where fin h>as put all things fo out of ordec^ tli 
 heaven lies under, and earth a-tt^. If the unicnewcd man ^ 
 affeAions be fet on lawful objects, tliea t'.iey are cither e.vcdli\ e 
 or defective. Lawful enjoyments of the world have foir j* •• ^ 
 too little, but mollly too much cf them: either they v. 
 their due; or, if they do, jt is m^'afure prefled down., an-i ru; - 1 
 ~:*.ng over. Spiritual things huve always too little of ihtm.. hi 
 a word, they aic al.vav.s in, or over 1 uevei light, • 
 
 Now here is a tbree-foUl cord a^;aijift htaven :• 
 notCct!-' ■ '-1: a blind mind, a pt 
 diitern. ftloiis. 1 he miud : 
 
Head I. The Corruption of the Confclence, -j-j 
 
 fays, the man (hould not Hoop : the will oppofite to the will oF 
 God, lays, he will not : and the corrupt aiitclions rifing againfl 
 the Lord, ill defence of the corrupt will, fay, he Ihall not. 
 Thus the poor creature Hands out againlt God and gocdnels, 
 till a day of power come, m which he is made a new creature. 
 
 IV. T\ie conscience is corrupt and defiled, Tit. i. 15. It is 
 an evil- eye, that fills one's conversation with much darknefs and 
 confufion ; being naturally unable to do its office •, till the Lord 
 by iettiug in a new light to the foal, awakeft the confciencej 
 it remains fleepy and unasflive. Ccnlciencc can never do its 
 \york, but according to the light it hath to work by. Where- 
 fore, feeing the natural man cannot Ipiritually difcern fpiritual 
 things, (iGor, ii.-i4.) the confcience naturally is quite ufclefs 
 jn that point; being caft into iltch a deep fleep, that nothing but 
 a faving illumination from the Lord, can fet it on work in that 
 matter. The light of the natural confcience in good and evU, 
 fin and duty, is very defe^ive : therefore tho' it may check for 
 grofier fins ; yet as to the morefubtile workings o^Tin, it cannot 
 check for them, becauft it diiceriis them not. Thus coni'citnce 
 will fly in the face of many, if at any time they be drunk, (wear, 
 negle(5i prayer, or be guilty of any grofs fin ; who otherwife 
 have a profound peace ; th©' they live in the fm of unbelief, are 
 flrangers to fpiritual worihip, and the life of faith. Andriatural 
 light being but faint and languifhing in many things which it 
 doth reach, confcience in that^cafe (hoots like a llitch in ©ne'a 
 fide, which quickly goes off; its incitements to duty, and checks 
 for and druggies agahift fin, are very remifs, which the natural 
 man eafily gets over. But betaufe there is a fali'e light in the 
 dark mind, the natural confcience following the fame will call 
 ** eyil good, and eood evil,"' Ifa. v. 20- And fo it is often found 
 like a blind and furious horfe, which doth violently run down 
 himfelf, his rider, and all that doth come in his v^ay, John xvi.2. 
 ** Whofoever killeth you, will think that he doth God fervice." 
 When the natural confcience is awakened by the Spirit of con- 
 ▼i(5lion, i.t will indeed rage and roar, and put the whole man in 
 a. dreadful conftematlon, awfully fummon all the powers of the 
 foul to lielp in a flrait ; makfe the flilf heart to tremble, and the 
 knees to bow ; fet the eyes a-weeping, the tongae a-confellir.g ; 
 and oblige the man to cafl out the goods into the fca, which it 
 apprehends are like to fink the (hip of the foul, tho' the heart 
 ftill goes after them. But y6t it is an evil confcience, "^hich 
 natively leads to delpair, and will do it effevfluaily, as in Jiidas's 
 cafe ; tttilefs cither Infts prevail over >t^ to lull it alleep; as;ift the 
 - G 3 ' • 'cafe 
 
^8 Tne Corruption of State II. 
 
 cafe of Felix, Ails xxiy. 1$. or the blood of Chnft prevail over 
 it, fprinkling and pu'^'ig it from dead works, as in cafe of all 
 true convert?, Heb. ix. 14. and x. 25. 
 
 Lasti.y, Even the raemory be^irs cvicTent marks of this tor- 
 ruptioix. What is good and wohhy to be iuinded, a^ it makes 
 but (lender impretfion, fo that imnrtilion falUy vtars off; the 
 . memory, as a leaking vefjTd, lets it llip, Ht-b. ii. i . As a fieve 
 that is fall, when in the water, lets all - ' it is taken oiit ; 
 fo is the' memciry, with ref^iedt to Ipi (^s. But how 
 
 does it reta.in wh.it ought to be forgotten f iNaughty thinj^s lb 
 bear in them Tel ves upon it, that though men would fain have 
 them out of mind, yet they ftick therc like ^lue. However 
 forgetful -men he in other things, it is hard to forget an injur)'. 
 So the memory ofttn fumifti^s new fuel to old lults ; makes" men 
 in old age tvo re -act the i ins tif their youth, while it prcfents 
 them ug^ui'i Lo the mirKl wij:h delight, which thereupon li( ks up 
 the former vonjit. Ami tli^is it i? like tlie nJdIc, that lets 
 through the pure grain, and keeps" the refule. Thus far 0/ tlic 
 cprruption of the ibul. 
 
 The body itfcif alfo Is partaker of this corruption and defile- 
 ment, fofar as it is capable thereof. Wherefore the Scripture 
 calls it iinful ilefh, Rom, viii. 7,. Wc may take this up in two 
 things, (i.) The nraural temper, or rather diftemper of tlie 
 bodies of Adam's childrrn, as it is an effe<f^ of original fm ; lb it 
 hath a native tendency to l!;i, incites to (in, lc?ds the foul into 
 fnarcs, yea, \* itfelf a fnare to the foul. The Ixxly is a furious 
 bcaft, of fuch mttal, that if it be not beat down, " kept under, 
 and brought into fuhie(^ion." it will calt the li'ul into mutb liii 
 and mifcry; iCor. ix.-z?. There's a vilencls in the 'boil y, 
 (PL'l^p. iii, 21.) whlcih as to the faints, will never be removed, 
 until it be melted down m a grave, aftd call into a new mould, 
 at the r'^fnrreclion, to come fortti a fpiritual body : and will 
 never be carried off from the bodies of thole ^ho are not par- 
 takers of the rcfarre<5^ion to life. (2.) It fervcs the foul in many 
 fins. Its members are inflrumcnts, or wtapoi^s of unnghtcouf- 
 nefs, whereby ihen fight a'gai.ifi: God, Kom. vi. 15. The eyes 
 and ears ^yc open dijors, by which impure motions, and fmiful 
 tl' fires enter the foul : ** the tongue is a world of iniquity/* 
 yam^s iii. 6. '* an unruly evil, full of deadly pbifon, " vcr. 8. 
 By it the impure heart vents a great deal of its filtliireiV. " The 
 throat is an open fepulchre," Rom. iii. 1%. The f.et run the 
 devil's ciramis, \tT. i j. The Ixlly is made a god, Philip, 
 iii. JO. Not only by drunkajd& and riotous livers, but by every 
 
 natu- 
 
Head I. the Memory an J BoJy. ^9 
 
 natural man, Zcch. vii. 6. So the body naturally is an agent 
 for the devil ; and a magazine cf armour- again ft ihe Lord. 
 
 To conclude, man by nature is \vhole corrupted : *' From 
 the fole of the foot, even unto the head, there is no Ibundnefs in 
 him."" .\nd, as in a dunghill, every pari contributes to the 
 corruption of the -whoie ; k> the natural man^ whtlein that ftate, 
 grows ftill worfe and worfe. The foul is made worfe by the 
 body, and the body by ihe foul : an'd every faculty .of the foul 
 lervd^ to corrupt Another more iand more. Thus much formic 
 fecond general head. 
 
 Hoij Man^s Nature was Corrupted. 
 
 Thirdly, I (hall fliew how man's nature comes- to be thus 
 corrupted. The heathens peiceivcd that man's native was 
 corrupted : but how (in had entered, they could not tell. But 
 the Scripture is very plain in that point, Rom. v. 12. *' By one 
 man fin entered into the world." Ver. 19. " By one man's 
 difobedience, many were made linncrs." Adam's lui torr^jpted 
 man's nature, and leavened the whole lump of m.ankind. We 
 putrined in Adam, as our root. The root v>^s poiibned. and lb 
 the branches were envenomed : the vine turned the vine of 
 Sodom,' and lb the grapes became grapes of gall. Adam, by 
 his nn, became not only guilty, but con'upt ; and fa tranfmits 
 guilt and corruption to hL« poiterity, Gen. v. ^j. Job xiv. 4. 
 B)' his fin he ftript himfelf of his original righteoufnefs, and co5P 
 rupted himfelf: we were in him repreferrtatively, btirg repfe- 
 knte<\ by him, as our moral head, in the covenant of worlds ; 
 W9 were in iiim feminally, as our natural head : hence we fell 
 in him, and by his difobedience, were made finners^ as Levi, in , 
 the ioins of Abraham paid tithes, Heb. vii. 9, lo. His firil fin 
 i^ imputed to us j therefore juftly are we left under the want 
 of his original righteoufnefs, which, being piven to him as a 
 common pcrlbri, lie call off, by his fin ; and this is necefiarily 
 followed, m him and us, by the corruption of the whole nature ; 
 r:t;liteou!hcf£ and corruption being two contraries, one of which 
 muil needs always be in man, as a fubjecl capable thereof. 
 And Adam our corhmon father being corrupt, we are fo tooi 
 for <« who»can brin^ a clean thmg oat of an unclean ?" 
 
 Althoiicrh it is lufHcient to evince the righteoufnefs of this . 
 difpenfation, that it was from the Lord, who doth all things 
 well ; yet to Hlence the myrmurings of proud nature, let thefe 
 few things further be coiilidered, (i.) In the covenant where- 
 in 
 
8o Hcrjy Man* s Nature State 11. 
 
 in Adam reprcrcutctl u>, ctt-mal happitids, was pr - 
 and hjs pollerjty upmi condition of his, that is, A , : 
 
 obedience, as the r,eprdentati\ e for all mankind: w^eiex-., if 
 there had been no covenant, they could not ' v • iVeadcd eter- 
 nal life, upon their moil pt^rfect obedidiKe,b. :.vcbecn, 
 after all, rcdnoed to nothing, notwithftandin;^, . ^ ^ r il juftice 
 they Voukl have been liable to God's eternal wmih, in cafe of 
 lln. Who in that cafe would not have confented to tV»at rcpre- 
 fiaitation ? (2.) Adam had a power to ft and given him, being 
 made upright. He was as capable to Hand ror himftlf, and all 
 his pofterity, as any aftor him could be for themfelves. This 
 trial of mankind, in their Ixrad, would loon have been over, and 
 the crown won to them all, had he Hood > whereas, had his 
 poflei ity been independent eQhim, and every one left to a^ for 
 himfel^thc trial wovjld have been continually a-carrying on, as 
 men tame into the world. ( :?.) "He had natural affeilions the 
 ftronp;cfl to er.gage him, being our common father. (4.) Hi» 
 own ftock was in the fhip, his all lay at Itakeas well as ours. 
 He bad no feparate intereiT: from ours ; but if he forgot ours, he 
 behpved to have forgot his own. (5.) If he had ftood, wc 
 lliould have had tlic light of his mind, the rigl^iteoufnefs of his 
 will, and hoiinefs of his affe»5Vions, with entire purity tranfmitted 
 unto US; we could Hot have fallen ; the crown of glory, by 
 his obedience, would have been for ever fecured to him and his. 
 This is evident from the nature of a federal reprefentation ; and 
 no reafon cati be given why, feeing we are loll by Adam's fin, 
 we fhould not have been faved by his obedience. On the oth«r 
 hand^ it is reafonable, that he falling, wc fhould with himj)car 
 the loff. Laflly, Such as quarrel this difpenfation, muft re- 
 Bouncc their part in Chrift, for we are no wtherwife made finnei s 
 by Adam, than we are made righteous by Chrift ; from whom 
 we have both imputed and inherent righteoufnefs. We no rtiore 
 n^adc choice of the fecond Adam for our head and reprefenta- 
 tive in the fecond covenant ; than we did of the firft Adam in 
 the lirft covenant. 
 
 Let none wonder tliat fuch an horrible change would be 
 brought on by one fin of our firft par-en ts; for thereby they 
 turned away from God as their chief end , which neccfTarily in- 
 ters an univerfal depravation. Their fin was a complication of 
 evils : a total apoftafy from God ; a violation of the whole law. 
 By it they broke all the ten commands at once. (1.) They 
 cnofe new pods. They made then- belly their god, by thdr 
 I'enfuality : felf their god^ by tlieir ambidon ; yea, ami the 
 
 dtva 
 
Head I. vjas corrupted. Zi 
 
 devil tlieir goJ ; believing hkn, and difbelieving their Maker, 
 (2.} Tho' they rfcdved, yet tKey obferved not that ordinance 
 ofGcd, about tlie forbidden fruit. They contemned that ordi- 
 nance io plainly enjoiriCti them, and would needs carve out to 
 themrdves, how to fen'e the Lord. ( 3 .) Tlicy took the name 
 of the Lord their God iiH vara : dcipiiing his attiibutes, Ms 
 juflice, truth, power, &c. They gioliy profai^ed that iacia- 
 mental tree ; abufed his word, by not giving credit to it ; aby^td 
 that creature of his, which they fhoold not have touched ; and 
 violently miiconltnied his providence ; as if God, by forbidding 
 them that tree, had been ftanding hi the way of their happine^ ; 
 and therefore he fuffcred them not to efcape his righteous jutlg-p 
 ment. (4.) They remembered not the Sabbath to keep it holy, 
 -but put themfelvea out of a condition to ferve God aright on 
 his own day. Neither kept they that (late of holy ieit, where- 
 in God had put them. (5.) They 'call off their relative duties i. 
 Eve forgets herfelf, and acfls without advice of her hufband, to 
 the ruin of both : Adam, inllead cf adraonifhing her to repent^ 
 yields to the temptation, and confirms her in her wickcdncfs. 
 Thtey forgot all duty to their polienty. They honoured not 
 their Father in heaven ; and therefore their days were not long 
 in the land which the Lord their God gave thrf=m. (6.) Tlicy 
 ruined thsmfelves, and all their pollerity. (7.) Gave up them- 
 felves to luxury and fenfuality. (S.) Tookav.'ay what was 
 not their own^ aaainft the exprels will of the great Own^r. 
 (9.) They bore falfe witness, and lied a-^ainil the Lord, befo'-fe 
 angels, devil?, and one another; in ej3ed giving out that they 
 were hardly dealt by, and that heaven grudged their happh.eis. 
 (10.) Thay were difcontent with their lot, and coveted an 
 evil covetoufiiefs to their houfe ; whicb ruined both them and 
 theirs. Thus was ike image of God on maa-defaced all at once* 
 
 The Da^rine of the Gorrupiion of Natur: applied. 
 
 Use 1. For. information ► Is maji*s nature jvho;!} c -- 
 "apted? Then,: . ' ._ ' 
 
 I . No wonder the rrave open its devouring no^iith for u*:,- as 
 '■^ou. as the womb hath call us forth;. and that ; he cradle be 
 Jrned into acofhn, to receive the corrupt lump : ior v.fc are a^i, 
 1 aTpiritual len(c^ dead-born ^ y€a,*and Hlthy, (Pfal. ?iiv. 7.) 
 -oiiome, rank, and itinking as as a corrupt thin^^as tlic word 
 imports. Let us not complain of the niiferies .•\vc are*expoit-d 
 to, at our entrance^ nor of the continuance of them/ v; bile we 
 
 are 
 
82 The Eheirinc State II. 
 
 arc ui the world. Here is the venom that has polfoned all the 
 fprings of earthly enjoymcDts \vc have to drink of. lt*h tic 
 corruption of miQ'b nature, that brings forth all the miferic < x 
 
 bum" ■'' :t churches, {late?, ^'•-^■'' • ■ ' '-^nh and boiV- 
 
 1 . 1 here, as in a <gL. :.t wicked n: : 
 
 protanity, and formality m the wo^id j tnt lourte of all t; , 
 diibiders in tliy own heart and life, ^very thing a^s Hke ii 
 agreeahle to its oix^n nature ; and fo corrupt man afts corruptly . 
 You need not wonder at the fiiifuLnefs of your own heart and - 
 life, nor at the fiufuluefs and perver fenefs of others : ii' a maa 
 be crooked, he cannot but halt -, and if the clock be let wroiig, . 
 how can it point the hour right. 
 
 3. See here, why lin is fopleafant, and religion fuch a burden 
 to carnal fphits : fin is natural, holinels not lb. Oxen cannot 
 feed in tiie fea, nor fifhes in the fruitful fields. A fwine brought 
 into a patace, would get away again, to wallow in the mire. 
 A corrupt nature tends even to impurityr 
 
 4. Learn from this, the nature and neceflity of regeneration. 
 rW-ft, This difcovers the nature of regeneration in thefe two 
 things, (i.) It is not a partial, but a total change, tho' im- 
 pcrfe^ft in tlus lue. Thy whole nature is con-upted, and there- 
 fore the cure muft go thro* every part. Regeneration makes 
 not Only a new head for knowledge, but a new heart, and new 
 affea?ons for holinefs. *' AU things become new," 2 Cor. v. 1 7. 
 If one have received many \WDunds, (hould be cured of them all," 
 (ave one only, he might bleed to dcath-by ttiat'one, as well as 
 a thoufaad. So if the change go not through the whole ican, 
 it is naught. (2.) It i; not a change made by human induftry, 
 but by the mighty power of the Spirit of God. A man muft be 
 *' born of the Spirit," |ohn iii. 5- Accidental d'Jeafei may be 
 cured by men, but thefe which "are natural, not wirhoat a miracle, 
 John ix. 32. The change brotight^pon men by good education, 
 or f ; ce:) upon them by a natural confciencc, tho' it may pafs 
 arnoii-i -nen for a favlu'^ change, it is not lb; for our nature ;s 
 CO ' J >'^, ^ntl the God of nature can chance it. Tho* 
 i gard:acr, ::.. .pear branch into an apple- Lree, may 
 make the apple-ticu bctr pears; yet the art of manr ca; i^' t 
 ch:inae the future of the apple-tree: fo one may pin a new ' rV 
 to ' 'M heart, but he can never *'..c heart. ' 
 
 1 .i liO fhews the ueceility of r. •:!. It is :■. 
 
 ncccllavy in order to falvation, John iii. 2. *' Except a nu;. . - 
 bom again, he cannot fee the kingdom of God. * No unt:- ..; 
 thing can enter the New Jerui^cm: but thou art wliolly un- 
 clean, 
 
sHead I. Corruption of Nature applUd, 83 
 
 clean, whiie in. t^y natural flate. If every member of thy body 
 were disjomted, each joint behoved to be loofed, ere the mem- 
 
 •bers coiild be fet aright again. This is the GsSt of thy fcul, as 
 
 , thou haft heard. ? aiid tlicrefore theu mnft be born 2tgaln ; .elfe 
 thou (halt never fee heaven, unlels it be far off, as the rich man 
 in hell did. Deceive not thyfelf ; uo mercy of God, no blood 
 of Chrill will bring thee to heaven, in thy unregenerate ft ate: 
 for God will never open^-fountdn of m«rcy, to v/aih away Bs 
 
 'OwnhoHnefs and truth : nor did Chrift faed his precious blood, 
 to blot out the truths of Go<5, or to overturn God's meafures 
 about the falvation of finners. Heaven! Whatwould ye do 
 there, that are not bom again ? Ye that: are no wavsf.tting for 
 Chrift the head. That woujd be a itrange fight, a holy head, 
 
 , and members wholly ccniiptl a bead full of treafures of grace, 
 members wherein are nothing but trealures of wickednefs ! a 
 head obedient to death, and heels kicking againft heaven ! Ye 
 are no ways adaj'ited to the fociety above, niore than beails for 
 
 ■ converfe with men. Thou art a hater of true holinefs : and^at. 
 the firft fight -of a faint there, would cr\' out,'* Haft thou f.^und 
 me, O mine enemy !'^ Nay, the unrenewed man, if it were pof- 
 fible, he could go to heaven in that ftate, he would no ctV.jr- 
 wile go to it, than now he comes to the duties oFhohnefs, that 
 is, leaving his heart behind him. 
 
 Use II, For lameistation. Well may we lament. thy cafe, 
 O natural man, for it is the faddeft cale caie can be in out of 
 hell.. It is time to lament for thee ; • for thou art dead already, 
 dead while thou liveft j thou carrieit about with thee a dead 
 foul in a li\ing body : apd becaufc thou art dead thou canft not 
 lament thy own c?Re. Thou art loathfome in the fight of God ; 
 for thou art altogether corrupt. Tliou haft no goad in thee ; 
 thy foul is a mafs of darknefs, rebellion, and vifeneis before the 
 Lord. Thou thinkeft, perhaps, that thou haft a good heart to 
 God, good inclinations, and good dclires : but God knows there 
 is nothing good in thee, but every imagination of thine heart is 
 only evil. Thou canft do no good ; thou canft do nothing but 
 fin* For, 
 
 Firft, Thou art '' the fervant of fin," Rom. vl. 17, and 
 thetffore ,'* free from ri^teoufnefs,** Ver. 20. Whatever 
 righteoufnefs be, (poor foul) thou art free of it ; thou doft not, 
 thou canft not m.eddle wi:h it- Thou art under the dominion 
 of fin, a dominion where righteoufnefs can have no place, '^'liou 
 art a child and fervant of the devil, tho' thoy be neither wizzard 
 nor witch : leeing thou art yet in the ftate of nature^ John viii. 44. 
 
 ^' Ye 
 
U4 ^^^ D(farhie tfihe State II. 
 
 ^, Ye arc oTyour father the devU." And to prevent any mif- 
 feike, coiillcier, tlut fin aiid Satan have tr/o I'orts of fervant^ 
 fi.) Thc:-e are ftnie employed, as it were, in coarler -^vork : 
 t: X devil's mark in their fere-beads, havLig no form 
 
 G^ ^ ; , ; but are profane, grofly ignorant, mere raoraHfts, 
 
 not lo much as performing the external duties of religion, but 
 living to the view of the world, as fons of earth, only minding 
 ^* earthly things,'* Piiilip. Hi. 19. (2.) Thd-e are fome cm- 
 ployed in a more refined fort of ibrvice to fin, who carry the 
 devils mark in their riglit hainl ; ^yhkh they xan, and do hide 
 irom. the view of the world. Thtib are clofs hy^-^c ■♦^"^ who 
 frtcrifice as n^h to the corrupt mind, as the oi' :lefh, 
 
 Kph. ii. 5. Tliefe are ruiqcd by a more undircc in.l.i*, iiatle of 
 fin: pride, unbelief, ielf-feeki\ij^, and the like fwavm in, and 
 prey upbn their corrupl^rd, wholly corrupted fouls.. Both a^ie 
 'Krvants of the fame houle ; tlie latter as far as the former 
 from righteoufnels. » * 
 
 ; Secondly, How is it^pofllble ,thou fhouldft be able to-do 
 a::y i^ood, thou whofe nature is wholly corrupt ?• Can fruit 
 grow where tliereis no root ? Or can there be an cfre<5l without' 
 acaufc? "Can the fig- tret? bear olive berries? Either a vine 
 %s?" If thy nature be wholly corrupt, as mdecd it is, all thoU 
 do{\. is certainly fo too ; for no effetfl can exceed the virtue of 
 its caufc. *<^ Can a corrupt tree bring forth good fruit?*" 
 Matth. ntI. 18. 
 
 . All ! What a miferablc fpe<flacle is Ire that'can do nothing but 
 l:n ? Thou art the man, whofocver thou art, that art yeUrt thy 
 i«tural Hate. , Hear, O finner, what is, thy cafe. . * ' 
 
 ■ Firlt, Innumerable iins compals thee about. Mountains of 
 guiltare lying upon thee: Floods ofimpuritles overwhelm thee : 
 Living lulls of all forts roll up and down in the dead ' ' 
 
 fcul; where no good can breathe, bccaufc of the ^ 
 ihere. Thy lips are unclean : the opening ol^" i 
 tiie opening of an unripe grave, full of Trench L.- 
 Rom, iii. 15. " Their throat is an open fepukhic.'* 
 natural actions are fm,for " when ye did eat, and when y. :. . 
 drink, did not ye catfor yourfelves, and drink for yourfelvcs ?*' 
 Zcch. vii. 6. Thy civilaftions are iln, Prov. xxi. 4. ** The 
 plowing of the wkked is fm.*' Thy religious aiflions are fin, 
 Prov. x\'. 8. " Tlie facrificeof the wicked is an abomination ta 
 to th^. Lord." The thoughts and imaginations of thy heart, 
 are only evil, A dead may be foon done, a word foon fpoken, 
 a thought fwiftly palfeth thro' the heart: but each of thefe is 
 
 aa 
 
Head I. Corruption of Nature applied, 85 
 
 ^an Item in tby accounts. O facf reckoning ! as miny thoughts, 
 words, a(ft!ons ; as many fms. The longer thou liveft,- thy 
 axrcounts l\vell the more. Should a tear be dropt for every fin, 
 thine head behoved to be waters, and thine eyes a fountain of 
 tears ; for nothing but fin comes from thee. Thy heart frames 
 nothing but evil imaginations ; there is nothing in thy life, but 
 what is framed by thine heart ; and tlierefore there is nothing iiz 
 thy heart cr life i^iit e\ il. 
 
 Secondly, All thy religion, if thou haft any, is loft labour;. 
 jLS to acceptance with God^ or any faving effed to thyfelf. Art 
 thou yet in th^- natural llaie V Truly then thy duties are (ins, as 
 was juil now hinted. Would not the beft wine be lotbibme in 
 a ** velfel wherein there is no pleafure?" So is the religion of 
 an un regenerate man. Under the law, the garment which 
 the fiefh of the facrifice was carried in, tho' it touched other 
 tlri:?gp, did not make themhftly': but he that was unclean, 
 touching any thing, whether common or facred, made it uiiclean. 
 Even fo thy duties cannot make thy corrupt Ibul holy, tho' thev 
 in themfelves be good ; but thy corrupt heart defiles them, and 
 makes them unclean. Hag. ii. 12, i^, 14. Thou waft wont to 
 divide |:hy works into two forts ; fome good, fome evil ; but 
 tliou muft count again, and put them all under one head ; for 
 God writes on them all, ** Only evil." This is laTiientable: 
 It wiirbe no wonder to fee thofe beg in harveft, who fold their 
 hands to fieep in feed-time: but to be labouring with others in 
 the fpring, and yet have nothing to r^ap when the harveft comes, 
 is a, very lad cafe ; and will be the cafe of all profelTors livmg 
 and dying in their natural ftate. 
 
 Lastly, Thou canft not help thyfelf. Wh^t canft thou 
 do to take away thy fin, who art wholly corrupt ? Nothing 
 truly but fin. If a natural man begin to relent, drop a tear for 
 his fin, and reform, prefently the corrupt heart apprehends, at 
 leaft,a meritof congruity : he has done much liimfelf, (he. thinks) 
 and God connot but do more for hina on that account. In the 
 mean time he does nothing but fin ; fo that the congruous merit 
 is the leper tliat muft be put out of the camp ; the dead foul 
 buried out of fight ; and the corrupt lump caft into the pit. .- 
 How canft thou think to recover thyfelf by any thing thou canft; 
 do ? Will mud and filth wafh out filthinefs I and wilt thou purge 
 out fin by finning? Job took a potfherd to fcrape himfelf, bS- 
 caufe his hands were as full of J^oils as his body : This is the cafe 
 of thy corrupt foul: not to be recovered but by Jefus Chrift, 
 'wKofe ftrength was dnefd up like a potfiierd, Pal. xxii. 15. 
 ^ H Thou 
 
86 Th VciSfrine of the State 11. 
 
 Thou art poor indeed, extremely miferabk and poor, Rev. 
 ill. 1 7. Thou haft no (helter but a refuge of lies j no garment 
 for thy foul, but filthy rags ; nothing to nourilh it but -hulks, 
 that cannot latisfy . More than that, thou halt got fuch a bruile 
 in the loins of Adam, -svhich is not yet csred, that thou art 
 ^l'ithout ftrength, Rom. v. 6. unable to do or work, for thylelf : 
 nayj more than all tlus, thou carfU not lb much as leek aright, 
 but " lieft hclplefs, 2J> an infant expofcd in the open field>" 
 Ezek.'xvl. f. 
 
 Use III. I exhort you to believe this fad truth. Alas I it is 
 evident, it is very little believed in the world. Kcw are con- 
 cerned to get their corruj)t converlation .chaiiged; but fewer, 
 by far, to get their nature chijnged : Moli men know poi what 
 they are, nor what fpirits they arc of : they areas the eyq^ 
 v.'hich fceinp, many things never feeb itfclf But until ye kno\v^ 
 every one the plague of his own heart, there is no hope cf your 
 recovery AVhy will ye not believe it ? Ye have plain fcripturc 
 teftimony for it ; but you arp loth to entertain ludi an ill opinion 
 of yourfelves. Alas ! th:at is the nature f)f your difeafe. Rev. 
 iii. 17. *^ Thou — knoweft not tlrat thou art wretched, ajid 
 miferable, and poor, and blind, and naked.** Lord, open their 
 eyes to fee it: before they die* of it: and in hell lift up their 
 eyes, and fee what they will not fee now^ 
 
 I fhall (hut up this weighty point of the corruption of man*« 
 ijature, with a few words to aiiother doArine from the text. 
 
 Doctrine. '* God takes fpecial notice of our natural cor- 
 ruption, or the fin of our nature." This he teftifics two wavs, 
 I. By hisword; as in the text, " God law — that every irfiagi- 
 nation of the tlipughts of man's heart wak only evil continually. 
 See Pfal. xiv. 2, 3. 2. By his works :jGod -writes liis particular 
 notice of it, and difpleafurc with it, as in riiany of liis works, fo 
 clpecially in thefe two: 
 
 [l.) In the deatli of the Infant cliiU^ren of naea. Many 
 mileries they Have been expofcd to: they were drowned in the 
 deluge, confumcd in Sodom by fire and bnmftone : £hcy hare 
 been flain with the fword, d^'.he^l againd the ftones, and are Hill 
 dying ordinary deaths. What i« the true caule of this ? On 
 ■c/hat ground doth a holy God thus purfue tliem ? Is it the fin 
 of their- parents? That may be the occafion of the Lord's rail- 
 ing the procefs againft them ? but it muft be their own fin, tbat 
 is the ground of the fentence palling on them; for" the foul 
 tlut finnctb, it fliall die,*' faith God, Ezek. xviii. 4- Is it their 
 owa aftual fia? They ha^'cnonc. But ai oien do with t' 
 
Hfad I. Corruption cf I^dture applied-* 8-^ 
 
 »nd ferpents, which they kill at firil fight, before they Have donff 
 any hurt ; becaT''e of their venenious nature ; fo is it iathis cafe. 
 
 (2.} ki the birth of the ele6t children of God. When th<; 
 Lord is about to change their nature,, he makes the fin of their 
 nature ly heavy on their fpirits. When he jninds to let oat the 
 cornjpti'orv, the lance gets full depth in their fouls, reaching to 
 the root of firv, Rom. vii. 7, 8, 9. The flefh, or corruption of 
 nature is .pierced, being crucified, as well as the^e<5lions an4 
 luits, Gal. V. 24. 
 
 Use. Let us then have a fpecla! eye upon the cormpticn anii- 
 fin ofournature. God fee? \t ; O that we faw it too, and ti^t 
 fin were ever before us ! What avails it to notice other fins, 
 while this motlier-Gn is not noticed ? Turn your eyes inward 
 to the fin of your nature. It is to be feared, many have this 
 work to hrgin yet; that they have (hut the door,- while ;he 
 grand thief is yet in the houfe undiicovered. This is a weighty 
 point, and m^'tJie handling of it, 
 
 I. I fhaU, for conviflion, point at fome evidences of mens 
 overlooking the fm of their nature, which yet the Lord takes 
 pailicular notice of, ( i . ) Mens looking on themfelvts with fuch 
 confidence, as if they were in no hazard of g-.-ofs fins. Many 
 would take it very hainoufiy to get fuch a caution,' 'Js Chrift 
 gave Ixis Apoilles, Luke xxi. ^4. " Take heed of furfeiting and 
 drunkennefs.'* If any (hculd fuppofe them to break out in grofs 
 abominations, they v^-ould be ready to fay, < A\\\ I a dog?' It 
 would raife the pride of their hearts, but not their fear and 
 trembling; becaufe they know isot the cormption a^' their 
 nature. (2.) Unrendemefs towards thofe tlkt fa\l: Many m 
 that cafe cad off all bowels cfChriitian compafiion ; for they 
 do not ' confidcr themfelve?, lell they alio be te.^.>^t:ed;' Gal. 
 vj. I. Mens paflions are often hig^efV af:ain(l tht faults of 
 others, when fin fieeps found] y in their own brealts. Even good 
 David, when he was at his worfr, was moft violent againit the 
 faults of others. While his con'cience was aHeep under ins guilt 
 in the matter of Uriah: the Spirit of the Lord takes notice, 
 that ' his anger was greatly kindled agaipft the man,* in tiie 
 parable, 2 Sam. xii. 5. And on good grounds, it is.tliouglit, 
 it was at die fame time that he treated the Ammonites 10 cruel- 
 ly, as is rektedv ver. ;t. "^ Putting them under faws, and mider 
 harrows of iron, and under axes of iron ; and making tlieni pafs 
 throw the brick kiln.' Grace makes men zealqns agaiuxl fm 
 in others, as well as in themfelccs: hut eyes turned inward to 
 the corruption of nature, clothe them with pit)' and compaffion, 
 
 H 2 and 
 
S8 God^s noticing the Sin of 2^a\ure* Staie II. 
 
 and fill them with thankfulrtefs to the Lord; that th^y them- 
 Iclves were not the peribns left to be fuch fjiic^acl&s ofhuniat? 
 jfraUty . ( ? . ) There arc riot a few^ who, it' they be kept trom 
 affiixfliori in worldly things, and from grofs cut-breakings in 
 their converiation, know not what it is to have a fad hea/t. If 
 they meet with a crofs, wh'ch -their proud hearts cannot ftoop 
 to bear, they will be ready to fay, O to be gone : but tha cor- 
 ttiption of their nature never marked tlieni long for heaven. 
 Lufts fcandaloufly breaking out at a time, will mar their peace: 
 ■liut the Gn of their nature never makes them a heavy heart. 
 ^4.) Delaying of repentance, irt hopes to fcc aboiit it^fterwardJ., 
 Marty have their own appointed time for repentance and refor- 
 mation : as if they wete fnch complete maiters oyer their lufts, 
 -that they can allow them to gather more llfingtli, and yet 
 •overcome them. They take^up refolutions to amend, without 
 ' any eye to Jdiis Cbrift, union with him, and ftrength from Bim ; 
 •a plain evidence thiy arefttangers to themfdves ; and fo 
 they arc 4eft to them Pel ves ; and dieir flourifhiug refolutions 
 wither ; for iis they fee not the neceility, fo they get not the 
 benefit of the dew from heaven to water them. (5.) Men*s 
 Venturing frankly on temptations, and promifing !ibcra!ly 
 «n^ their own heads. They caft themfelves fearlcfly into 
 temptation, ih confidence of their coming off fairly, but were 
 they fenfible of the corruption <^f their nature, they wouM 
 beware of entering on the devil's ground: as one -girt 
 about with bags of eun powder, -rouM be loth to ^i'alk v.here 
 •fparksof fire ai'e fl)Jng, left he (hoiild i)e Wown up. ,^Self- 
 -jealoufmg well becomes Chriftiaris : "'Lord is it I ?* They that- | 
 •icnowthe deceit of their bow, wil! not be very confident that 
 •they fhall hit the mark. (6.) Uiladqulintednefs with hearth- 
 plagues : The knowledge of the plagues of the heart, is a rare 
 cjualification. There are indeed Ibrhe of them written in fuch 
 ^reat charafters, that he who runs nmy read them ; but there 
 are other*; nriore fuhtile, whkh few do diltem. How few are 
 thtre to "whom the bias of the heart to unbelief, \\> < burden ? Nay, - 
 ^ they perceive it not. Many have had fiiarp convictions oF other 
 fin.«, that were never tothfe day convinced of their unbelief r 
 tho' that is the fin fpecinlly aimed at in a thorough convi(5tk)a, 
 John xvi. 8,9. — * He will reprove the world of fin,— hccaule 
 thsy believe not on me.' A difpofition to cftabhfh our own 
 ri^hteoufnefs, is a weed that naturally pows in e\'ery man's 
 heart : but few fwcat at the plucking of it up : it Kp-^^ V'-^I <- 
 covered. The bias o\ tliefheart to the way of t!ic t « f 
 
Head I. Men 5 overlooking this Sin, 89 
 
 works, is a bidden plague of the heart to many. Ail the difl^- 
 cultv they find is, in getting up their heart to duties : < ,ey fiftd 
 no di^culty in getting their hearts off thena, and over ihcHi to 
 Jti'us Chrift. How hard is it to ftave men oirfrorii their own 
 righteoufners ? Yet it is very hard to convince theni cf their 
 leaning to it at all. Laftly, Pride and lelf conceit. A view 
 of the corruption of nature would be very humbling: and- ob- 
 lige hira that has it, to reckon himfelf tlie chaf of frnticrp. 
 Under greateft attainments and enlargen(ients» it would be 
 ballaft to his heart, and * hide pride from his eyes.' The want 
 of thorough humiliation, piercing to the fin of one's nature, is 
 the ruin of many profefTors: for digging deep makes great dif- 
 fercBce betwixt wife and foolifh bwiiders, Luke vi. 48, 49. 
 
 II. I will lay before you a few things, in which ye iliould 
 have a fpecial eye to the fm of your nature, (i.) Have a 
 Ipecial eye to it in your application to Jefus Chrhh Do you 
 find any ncedofCnrill, which fends you to him as the Phyfician 
 of fouls? O forget not your difearfe when you are with the 
 Phyfician. They never yet knew well their errand to Chiili, 
 that went not to him for the fin of their nature ; for his blood 
 to take away the guilt of it, and his Spirit to break the power 
 of it. Tho' in the bittemels of your fouls, you (hpuld \jLyJ^- 
 fore him a catalogue of your fins of ommilTion and commillion, 
 ..wbith might reach from earth to heaven^ ^tt if the fm of your 
 Iiature were wanting in it, alTure yourleh es, you liave forgot 
 the bed part of the errand a poor finuer has to the Phyfician o^ 
 ibuls. What would it have availed the people of ]e icho, to 
 have fet before Elifha all the velfejs in their city full of * the 
 ■ water that was naught,* if they had not led him forth to the 
 fyring, to caft in the lalt there ? 2 Kings ii. 19, 20, 21 . The 
 application is eafy . ( 2. ) Have a Ipecial eje towards it in your 
 repentance, whether initial or progi^Hve, in your firft repent- 
 ance, and in the renewing of your repentance, afterwards. 
 ^Tho' a man be £ck, there Is no fear of death, if the ilcknefs 
 Urike not his heart; and there is as little fear of the death of 
 ' jin, as long as tlieiln of our nature is not touched, but if yc 
 . would repent indeed, let the ftrearas lead you up to the fountain; 
 ^^nd mourn over your qorrupt nature, as the caufe of all fin, in 
 'heart, lip, and life, Pfal. li. 4, 5. " Againft thee, thee only have 
 I finned, and done this evil in thy fight.. — Behold, I was fb&pen 
 ^in iniquity, and in lln did my mother conceive me." (4.) Have 
 a fpecial eye upon it, in your oiortification, Gal. V' 24* * And 
 tlicy that arc Chiiil's have cruciiied the fisfh.' It is the root 
 
 H3 of 
 
^ Sin of yjr Nature e/psclaliy to be Noiiced. o:atc ]I. 
 
 of bitternef?. tjutmutl be flruck at, wliicli ttie ax ofi i^jrl. '. \- 
 tion mull be laid to ; elie we labour in vain. In v i 
 
 go about to ojr;-!tf fwC llreams, while th^' are at no p^ !.. ^^ _ut 
 the my ahi': It is vain religion to attempt to vnakt the 
 
 life triil , ^ , .vhile the corruption of nature rcuins its ancient 
 
 vi^D.ir, and the power of it is not broken. LalHy, ye are to 
 eye it in your daily walk. He tliat would wa'^- ---'"l^t. rr..,a 
 have one eye up vard to Jdus Chriil ; and an' 
 the corruption of Ms own nature. It is not c.-.^,, .,^1 wc 
 look about us, We mud alio look within us. There the wal!^ 
 weakeft, there our greateil enemy lies j and there arc grouiids 
 for daily watching. and moummg. 
 
 in. 1 ftail offer fome reafuns, why we (hould elpcciallynbtice 
 the ha of our nature. 
 
 I. Becauie of all fins it is tlie mofl extr.ifive anJ " "" /; e. 
 It goes through the whole man, and fpoils all. Oth r 
 
 particular parrs of the imar;^ of Gixf; but thj> d<'tu at once 
 deface the whole. A difeale aiTeflin^ any partjcular n^ember 
 of the body 15 ill; but tliat which alfecls the whole is worfe. 
 The corruption of nature is the poilbn o^ the old Icrpent, call 
 into the fountain of a^ion : and lb infers every aftion, every 
 breathing of the foul. 
 
 2. It ig the caufe of ill particular luils, and actual v r 
 
 hearts and lives. It 1j the fpawn which the great Le. . 
 left in the fouls of m«a ; from whence comes a!! the fry of aduai 
 -iins ayd abomhiatioas. Mark vii. 2i. * Ohi of tlic heart nf 
 men proceed evil thu»:5hts, adufterits, e!fc." It is- r 
 
 fountain; particular luAs are but rivulets running ■ ; 
 
 ■which brina forth into the life a p3rt only, and not the whrie ■ 
 ••Fwhatis within. Now the fountain is (til alx)ve the dreams : 
 f^ u^iere the water is good, it is bdHn the fountain ; 'where it 
 is ill, it is word there. The corruption of natore being that 
 which defdcs all, itfelf irull needs be the molt: aboittinahle thing. • 
 '^, It- is virtually all (In: for it i? the feed of all fms, which 
 want but r V occafion to i'H up their heads : behis; in the cor- 
 n:pdon of nature, »s theetTefl m the virtue of its caufe. He;^ce 
 iti*c»fted * a b.-kdy «)f dcat^/ (R >m. v:i. 24.) as coniiftJ! r 
 the fevcral naembers bei'>n^in2 to iMc\i * a body offins,' (Col. 
 ii. ri . ) whofc life lies in fpirituel death. It is the cured gi-ound, 
 fit lob.ing forth all manner of noxious weeds. ^5 the v.! ' - 
 Deft of venemoTis crcaturo muft needs he more dreadful, ; 
 any fev. - « ' - ^ -h; fothelinofmy 
 
 mture, : be worfe ^miL any 
 
 particular luit^^ truii uf ^^ar iU: tia^ ui tny tica.rt and lilc. Never 
 
 did 
 
Head I. l^hj itjhould be ejpcc'tally Noticed, 91 
 
 did every (i a appear in the coiiverfadon of the vileft v>Tetch 
 that ever lived ; but look thou into thy corrupt nature, and 
 there thou may ell Ice all aad et ery fiii iii the lectl aad root 
 thereof. There is a fuhiefs of aII «nri^hteoulhc:i^ thcie, Ro/n. 
 i. 29. There is atheiim, idolatry, hlafphemy^ murder, ^uitery 
 and whatfoecer is vile. Poilibly none of thefe appear to chte 
 ia thy heart : but there is more in that unfathon^able depth of 
 wick^Jnefs^ tiian thou kiiowdt. _ Thy corrupt hear: is like an 
 ■ ant's nejl, on whkh, while the ilone lieth, noiie of them appear : 
 but take off the ftone, ftir them up, but with the point of a 
 -itraw, you v/iil lee what a fv/arm is there, and how lively they 
 be. \w{\ fuch a light would thy Iieart 2i^iO\d tliee, did the 
 Lord but withdraw the reitraiiit he has upon it, antl iuiFcr Satan 
 to ftir it up by temptation.- 
 
 4. Tlie iin of oar nature is, of all fiits, the moffc fixed, and 
 abiding. Sinful actions, tho' the guilt and (lain of them may 
 remain, yet in themfelves they are palling. The dnnikard is 
 not aiwavs at his cup, nor the untlenn perfon always acting 
 Icwdnefs. But the corniption of n<:tu;e w an abi-diiig fin : it 
 remains vinth men in its full power by niqU. and by day,^at all 
 times, fxed as with bands of iron and brals: tiiJ their nature 
 be changed bv co.ueriirig ^race; and the remains of it continue 
 with the godly, until the death i>f' the body. Pride, envy, 
 covetoulnefs, and the like are not always liirriag in thee. Hut 
 the proud, envious, carnal natu'e is ftill with thee: even as the 
 clock that is wronj^, is not always ftriking wrong'; but the 
 WTf.Mig ict continues with it, without great intennillion. 
 
 5. It is th'C great reigning )^m, Rom. vi. 12.* Let not fin 
 theicfo»-e reign in your mirtal body, that'yoo Ihould obey it in 
 the lulls thereof ' There are three things you may oblerve in 
 the corrupt heart, (i.) There is the corrupt nature; the 
 corrupt fetof the heart, whereby men are unapt for all good, 
 and ritted tor all evil. This the apoftle liere calls, fin which 
 reigns.^ (2.) Tliei-e are particular lufts, or difpofitions of that 
 corrupt nature,, which the apoHle calls the lulls thei-eof; fuch 
 as pride, covetouincl5, &c. (5.) There is one among theie, 
 wliich is (ILke Saul amongfl the people) bipher by far than -the 
 reil, namely, ' the fm which doth fo eahiy belet us,' Heb-xSii. 
 This we uiually call the predominate (m, becaufe it doth, a&it 
 were, reign over other particular luft5 ; l<> that other lulls mull 
 yiffd to it. Thefe tliree are like a river which divides itfelr into 
 many llreams, whereof one is greater than the reft. Tlie c^r- 
 xuptiou ofiuture ii the river bead^ wHch has many particular 
 
 iiiils^ 
 
92 Vifw of the Corruption of Nature, State I^. 
 
 lufts. ill which it runs : but it maiiily «!iiburdens itfelf into what 
 is commouly called one's predominat* fin. Now all of thde 
 being fed by the tin of our nn«ture ; it is evident that (in Is the 
 great reigning fm which never loletH its rupciiority over parti- 
 cular lulls, that live and die with it, and by it. But as io fonic 
 rivers, the main ll ream runs not always in one and the (amc 
 channel : fo particular predominants may be changed, as lull in 
 youth may be fuccceded by covetoufnel's in old age. Now, what 
 doth it avail to rerDrm in other fins, while ihe g^reat rei^Tiing fin 
 remains in its full power ? What tho* Tome particular lull be 
 broken-? If that fin, the fin of our nature keep the throne, it 
 will fet up another in its (lead : as when a water-courfe is flop.t 
 in one place, while the fountain is not dammed up, it will ftream 
 forth another way. And thus fome caft off their prodigality^ 
 but covetoufnefs comes up in its Head : fome caft away their 
 profanity, and the corruption of nature fends not its main ftream 
 that way as before : but it runs in another channel, namely, 
 in that of a legal difpefition, felf-righteoufhefs, or the like, fe 
 that people are ruined by their not eying the fin of their nature. 
 
 Lastly, It is an hereditary evil, Pfai ii. 5. ** In fin did my 
 mother conceive me." Parti<iular lufts are not fo, but in the 
 virtue of tlicir caufe. A prodigal father may have a frugal fon : 
 but this difeafe is necelTavily propagatc\i in nature, and therefore 
 hardeft to cure. Surely then, the word (hould be given cut 
 againft this fin, as agamft the King of Iljrael, i Kings xxii. 31. 
 * Fight neither with finall nor great, fave only with this :' for 
 this fin being broke, all other fins are broken with it j and 
 while it ftands entire, there is no vi«5lory. ^ 
 
 IV. That ye may get a view of th« corruption of yorar 
 nature, I would recommend to you three things, (i.) Study 
 to know the fpirituality and extent df the law of God, for that 
 is the glafs wherein you may fee yourfelves. (2.) Obfcrve your 
 hearts at all times, but efpecially under temptation. Tempta- 
 tion is a fire that brings up the fcum of the vile heart : do ye 
 carefully mark the firft rilings of corruption. Laftly, Go to 
 God throngh Jefus Chrift, for illumination by his Spirit. Lay 
 out your foul before the Lord,'as willing to know the vilenefs 
 of your nature : fay unto him, ' That wVuch I know not, teach 
 thou me:* and be willing to take' in light from the word. 
 Believe, and youftiall fee. It is by the word the Spirit teachcth, 
 but, without the Spirit's teaching, all other teaching will be to 
 little purpofe. Tho' the gofpel ftjould ihinc about you, like the 
 fun at noon-day ; and this great truth be ocver (o plainly 
 
 preach- 
 
Head r. Conclufion cfthe firji Head. 93 
 
 greached ; ydu will never fee yourfelves aright, untU the Spirit 
 of tlie Lord light his candle within your breaft ; the fuinefs and 
 ■glory of Chrift, the corruption ar.d vilcneis of our nature, are 
 never rightly learned, but wltere the Spirit of Chrift is teacher. 
 
 And now to (hut up this weighty point, let the confideration 
 •f what is faid, commend Chrift to you all. Ye that are brought 
 out of your natural ftate of corruption unto Chrift, be humble ; 
 ftill coming to Chrift, and improving your union with him, to 
 the further weakening of tVie remains of this natural corruption. 
 Is yqur nature changed ? It is but in part So, The day. was, 
 ye could not ftir . now ye are cured : but remember the cure is 
 BOt yet perfe<f!ed, ye ftill ^o halting. And the' it were better 
 with you. than it is,, the remembrance of what you were by 
 nature, (hould keep you low. ' Ye that are yet in your natural 
 ftate, take with it: believe the corruption of your nature j and 
 tct Chrift and his grace be precious in your eyes. O that ye 
 vould at length be fcrious about the ftate of your fouls ! What 
 mind ye to do ? Ye muft die ; ye muft appear before the judg- 
 .ment-featof God. Will ye ly dovn, and deep another night 
 at eafe, in this cafe ? Db it not : for before another day, you 
 may be fifted before God's dreadful tribunal, tn the grave- 
 cloaths of your corrupt ftate ; and your vile foids caft into the 
 pit ofdcftrutflion, as a corrupt lump, to be for ever buried out 
 of God's fight. For I teftifv unto you all, tkere is no peace 
 with God, no pardon, no heaven for you, in this ftate : there is 
 but a ftep betwixt you and eternal deftru^ion froin the prefence 
 of the Lord: if the brittle thread of your life, which may be 
 t>roke with a touch, ere you arc av/are, be indeed broken while 
 you are in this ftate ; you are ruined for ever, and that without 
 remedy. But come fpeedijy to Jefus Chrift : he has cle&nfed as 
 vile fouls as yours ; and he will yet ' cleanie tiie blocw that he 
 hath not cleanfed,' Joel iii. 21. Thus far of the 5r^"ulnefs o,i 
 man's natural ftate 
 
 HEAD IL 
 
 The MISERY of Man's Natural State. 
 
 EpHESifr»s.:S. $. 
 We — ^tre hy nature the children ofiurathy cvjn as others, 
 
 HAVING fhswed y.ra the finfubefs of man's natural ftate, 
 I come iio'.v to Uy before yoa- the iiiilery A^f it, A tiuful 
 
 tvU.L'5 
 
94 ^f Expl'tcadon of the Text, Scare II. 
 
 tate cannot be but a miieraHe ftate. If fin go befbrc, wratJt 
 follows of courfc. Corruption and dcilruflion are G. ' ./•. : >- 
 ^cther, thflt the J Holy Ghofl calls ddtr«:tion, even c. 
 ftrufHon, corruption. Gal. vj^8. ' He that fovveth to nis tlelh, 
 /hall of the flcfh rc2p corruption:* that is, eveilalting dellruc^i- 
 on ; as is clear from its being oppofcd^to life eyerlalti - - " 
 fblLowing claufe. And Q> the. Apoftle havkg (hown :. - .... 
 fians their real llate by nature, to \v\t, that they were dead ia 
 fins and trcfpaires, altogether corrupt; he tells ibem in ^m 
 words of the text, their relative ftate, namely, that the pit wat 
 «Ugged for them, while in that ftate of corruptioa ; being dead- 
 ia fins, they were by nature children of wrath, eveo ^ o2ier»* 
 
 In the words we have four things, 
 
 I, The mifcry of a natural ftate; it is a fute of wrath, a) 
 well as a ftate of Gn. We were, fays the Apolile, children of 
 wrath, bound over, and liable to the wrath- of God; andcr 
 wrath in foir.e meafure; and, L;) wrath, bouiui over to more* 
 even the full meafure of it in hell, where the floods of it go over 
 the priforers for e\er. Thus Saul, b his wrath, adjud^g 
 David todie, (t Sam. xx. 51.) and David, in his wrath, paif 
 in^ fentence of death ^ainft the man in the parable^ (2 Sarau- 
 xii. 5.) fay each of them, of his fuppoied criminal, * He rtiall 
 furdy die:' or, as the wor/ls in the firft languafe are, ^ He if 
 a fon of death.' So the natural man is a child of wrath, a fon 
 of death. He is a maiefa(5lor dead in law, Ij^iog in chains of 
 guilt : a criminal held fad in his fetters, till tlxdiy of execution ; 
 
 which Will not fail, imlefs a pardon be ob ^ ■ f ' ^'s ^-^i, 
 
 who is l.is Judge and party too. By tha: i- 
 
 rcn of'' \:!. w became children of the ki';^uoiD. 1 nc pnraie - 
 in the ever comrfion it i^ in holy language, is very 
 
 figniiic?.:! 1 . . . n - ? s it is wident, tint the Ap'-'iUe caliin^ natural' 
 men, the ch'ldi en of difcbedience, (ver. 2.) meins more, than 
 tAat thcv V. ere difobedicnt children ; for iucb may the Lord'i 
 own ch!!(*rcn be: ib, to the children of wrath, is more than' 
 limply to bt I'lbie to, or u.nder wrat!.. . Jefus Chrift was Hable 
 tn, arid under v.rath ; bjt T doubt we hive n^t anv warrant t»- 
 ray,hc wasadh"M ofwral^. The • ' -^-^ 
 
 that men are, wijiufoevcr they are »ii --»■ 
 
 the v.Tath of God ; tint they are wholly uiidcr wraih: wrath 
 i>, as it '"rrc, v.-av?n into their verv nulure, and mixeth itfelf 
 with'/ ;if i raav fo <F-^«V:) :^ 
 
 luin;-) '.If::- in v.p tire is ail 
 
 \\r. ..;,;. orth^fotofpt^, 
 
 out 
 
Head I L The Expticatien cf iheJ^t, 95 
 
 oy t of the womb cf wrath : Jonali's gourd was the fon of 2. 
 night, (v/hich we render, ' came up in a night,* Jonah iv. 10.) 
 as ifi: had ccene out of the womb of the night : (as we read of 
 ^ the womb of the morning,* Pikl. ex. ?.) and io, the birth 
 foliowing the belly vvLence it came, -^as foon gone. The fparks 
 of fire are called ' fons of the burning coal,* Job v. 7. marg. 
 Ifa. xxi. 10. * O my threfhing, and the coth (or Ton) of my 
 floor:*' threfhen in the floor of wrath, and, as it were brought 
 forth by it. Thus tlie natural man is a child of wrath : " it 
 comes into his bowels hke water, and like «il into his bones,* 
 Pial: cix. 18. For tho' Judis was the only ion of perdition 
 amcngfl the Apoiiles; yet all men, by nature, are cf the 
 fame family. 
 
 2. There is the rife of tiiis mifer}' : Men hare it by nature. 
 They owe it to their nature : not to their fubftance or eflence: 
 for that neither is nor was fm, and therefore cannot jnake them 
 children of wrath ; tho' for fin it may be "under wrath : not to 
 their nature as qualified, at mai's creation, by his Maker; but 
 to their nature as vitiated and corr jj):ed by the fall. To the 
 vicious quality, or corruption of their nature (whereof before) 
 which is their principle of action, and ceafing from action, the 
 only pnnciple is an unregenerate i^ite. Now, by this natuie^ 
 lilen are children of wrath: as in time of peltilential infection, 
 one draws ii^» death, together v.ith the difeafe then raging. 
 Wherefore, leeing from cur firft being as -children cf Adam, we 
 be Corrupt children, Ihapen in iniquity, conceived in {18 : we 
 are alfo, from that moment, children of wrath. 
 
 3. The univerfity of this milery : All are by aature children 
 -of wrath: < We, faith the Apofcle, even as others:* Jews, es 
 well as Gentile*. Thofe that are now by grace, th^ cluldroa 
 of God, were by nature, in no better cale, than thofe that are 
 flill m tlieir natural Hate. 
 
 Lastly, Tliere is a glorious and happy change intimated 
 here: We were children of v^Tatli, but are not fo now, grace 
 ! has brought us ou-t of that fearful Hate. Tliis the Apoflle fays 
 f ofhimlelFand other believers. And thus,- it well become? tLe 
 :i people of God to be often (landing on the fnore look" ug back 
 •j to the red-fea of the ftate of wrath, they were fbnietimes wdt- 
 -•■efing in, even as others. 
 
 Man's Natural State^ a Siaie cfH^mth. 
 
 Doctrine, *^ The State of Nature is a State of^Vrath." 
 
 c I Every one in a natural unregeneraieilat^, is in a flate of wradi. 
 
 I ' We 
 
^6 Man* s Natural State Sface II. 
 
 We are^jom children of wrath ; and continue fo, until we be 
 'born again. Nay, as foon as wc were children c^ Adam, we 
 were children of wrath. 
 
 I fhall ufher in whu.t I am to fay on this point, with a feu 
 obferves touching the universality ol^'this ilate ot wratli ; wliit' 
 may ferre to prepare the way of the word into your coniUences. 
 Wrath has gone as wide as ever (in went. When angels 
 finned, the wraib of God brake in upon them as a flood : * ^od 
 Spared not the angels that finned, hv^t call them down to hell/, 
 2 Pet. 11.-4. ^^^^ tbicreby it was dcmonllrated, ,that no n9.tuRLl 
 •excellency in the creature will fhield it f rom ti^e wrath of God, 
 if once it becomes a finful creutwe. The fineltinU die niceft 
 piece of the workmanlhip of heaven, if once tiie Creator's image 
 upon it be defaced by iin, God can and will dalli it in pieces, hi 
 h'ls v/rath ; unlefs fatisfadion be made to jultice, aiul that image * 
 be repaired : neither of which the huner himleif can do. Adam 
 finned, and the whole Uunp of mankind was leavciied, and 
 •bound ever to the fiery oven of God's wrath And from tlie 
 te<tye may learn, (l.) That ignoFancc of that ftate cannot 
 freemen from it: the Gentiles that knew not God, were by, 
 nature children of wrath, even as others. A man's houfe may 
 be on fire, his wife and children perifhingin the Ham«6, while he 
 knows nothing of it, and therefore is uot concerned about it. 
 Such is your cafc; O ye that are Ignorant of thefe tliuigs ! wratk 
 is filently finking into your fouls, while you arc Melling your- 
 felves, faying, Ye fhall liave peace. Ye need not a more certain 
 token, that ye are children of wrath, than that ye never yet iaw 
 yourfelves fuch. Ye cannot be the children of God, that never 
 yet faw yourfelves diiidren of the devil. Ye cannot be in the 
 way to heaven, that never law Vouvfelves by nature in the liigh 
 ro^ to hell. Ye are groQy ignorant of your ftate by nature j 
 and fo ignorant of God, and of Chrift, aud your need of him: 
 and tho' ye look on your i;^nora:K:e as a covert from wrath ; 
 yet take it out of the mouth of God himfelf, that it will ruin 
 you, if it be not removed. Ha. xxvii. 1 1. Mtisa people of nw 
 undcrlianding : therefore he that made them, will not hav^ 
 mercy on them.* Set. 2 ThefT. i. 8. Hof. iv. 6. (a.) No 
 oulward privileges can exempt men from this ftate of wrath; 
 f<»r the Jews, the children of the kingdom, God's peculiar peo- 
 ple, were children of wrath even as others. Tbo' ye be church- 
 members, partakers of all church -privilegcsf tho' you be de- 
 f<ended «f godly parents, of great and honourable families ; be 
 wha: ye will, ye are by natul-e, heirs of hell, children of wrath. 
 
 (3-) N« 
 
Head II. is a State of IVrath. 97 
 
 (5^) Noprofeflion, nor attainments, in a profeflloa of religion," 
 do or can exempt a man from this Hate of wrath. Paul was 
 one of the Ibaitell feet of the Jewilh religion, Ads xxvi. 5. yet 
 a child of wrath, even as others, tUl he was cen^-^erted. The 
 clofe hypocrite, and the profane, are alike as to their ftate ; 
 however differpnt their ceuverfations be : and they will be alike 
 in their fatal end, Pfal. cxxv. 5. * As-for fuch as turn afiue 
 unto their xrooked ways, the Lord fliail lead them forth with 
 the workers of iniquity. ', (4.-) Young ones that are yet but 
 fietting out into the world, have not that to do, to make theni- 
 fclves children of wrath, by following the gi-acelefs multitude. 
 They are children of wrath by nature : lb it is done already : 
 •they were born heirs of heii ; they will indeed make tiiemfelves 
 more io, if they Ao not, while they are young, flee from that 
 wrath they were born to, by fleeing to Jefus Chrift. Laflly, 
 Whatever men are now bv grace, they were even as others, 
 ^by nature. And tliis may be a fad meditation to them that 
 -have been at eafefrom their youth, and have had no changes. 
 
 Now, thefe things being pr^mifed, ITnall, in the firft place, 
 (hew what this ftate of wrath is : next, confirm tliedodrine: 
 'End then apply it. 
 
 I. I am to fhew what this ftate of wrath is. But who can 
 fully defcribe the wrath of an angry God ? None can do it. 
 Yet ib much of it muft be difcovered, as may ferve to convince 
 •menof the abiblute neceiTity of fleeing to Jeilis Chrift, out of 
 that ftate of wrath. Anger in men is a pafTion, and commotion 
 ef the fpirit for an injury receised, with a deiire to refent the 
 lame. When it con:;e5 to a height, and is fixed in one's fpirit, 
 it is called wrath. Now there are no paiHons in God, pro- 
 .perly fpeaking : they are inconGftent with his abfolute iin- 
 changeablenefs, and. independency ; and therefore Paul and 
 Barnabas (to remove the miftake of the Lycaonians, who 
 •tliought they were gods) tells them, they were ^ men of like 
 ^palTions' wi^h themfelves, Adls xiv. 1 5. Wrath then is attri- 
 'buted to God, not in refped of the affe<5lion of wrath, but the 
 efFe<5ts thereof. Wrath is a fire in die bowels of a man, tor- 
 menting the man himfelf : but there is no perturbation in God. 
 His wrath does not in the leaft mar that infinite repofe and 
 ' happinefs, which he hath in himfelf. It i^ a moft pure and un- 
 difturbed adl of his will, producing dreadful, effects againit the 
 finner. It is little we know of an infinite God : but conde- 
 feending to o^r weaknefs, he is pleafed to fpeak of himfelf to U3 
 after the manner of men. Let us therefore notice man's wrath, 
 
 I but 
 
98 M2)ts Kalurai State State IL 
 
 but remove every thing m our coflfiiieration <5r the wrath ©f 
 God, thzt arguci 'uB^^rfe«5lion : and ib ueaaay attain to f^ 
 view of it, however iLaaty. liy this n>€&ns we are let! to t^ 
 up the wrath ot God agiuilt tlie natural man in t' -.•. 1 
 
 FlP-ST, There is wrath in the heart of G'\! . liini. ' 
 
 The Lord approves hkn not, ■ " -J v iih hi;n, Kverv 
 
 natural man lies under the . GckI ; and that !s 
 
 heavier than mountains of br^li. Ailha' he be pleafed with 
 .himfelf, and others l^ plcaied witli hijn too -. yet God i»oks 
 d 3v.-n on him, as dilpleatd- Firi^,. > i*^ under Cknlls 
 
 dlfpleifure: < Thon hiteil all v,'ojker> i\ ,' F-tl. v. j. 
 
 A godly man's 111. ; i;l;t toGt^i, yti iik perl; 
 
 * accepted in the Iv . .ph. i. 6. But * Gi>d )> an 
 
 die wicked every day,' i'iii. \ ii 11. There is a bre ot' wrath 
 bum? c6nlinually againii hin, in -d-;('. heart ot' Goc'. Thc\' are 
 a» dogs and fwLne, moil ahomiuahle creatvi/cs i r 
 
 God. Tho* their uaturaHtate bd gilded over v "'"■'■^ 
 
 profelTion, yet they are abhorred of God : tl^y are to hhn as 
 
 * Cnokc in his noib,* l!*a. Ixv. 5. a!?d luke-M arm Aitcr. to be 
 -' fpewed ont ofhistnouth,' Rev. iii, 16. * i*e*^/ i 
 ^tatth. xxii'. 27. •' a generation oFviperi,' ."\^^ j.... ..... 34. and 
 
 ..' people of his wrath,' ]£j. X. 6. 
 
 Secondly, He is difplecfed with all thc?y Jo: It is impof^ 
 hble for tl^era to pleafe himj-^eing u:'J:>el;cver>=, Mch^ xi. 6, He 
 bites their pcrfons ; and lb hath no pleaiurern, h'?^ - I'^^'etrfcd 
 with their belt works, ITa Ivi. :;. -* He. that fa<:. . uh, 
 
 as if he cut off a dog's neck, &c.** Tlifcir duiy, «> u-ue by 
 them, is * an aboniination to the Lord,* Prov. xv.-g. And zs 
 men tarn the^r back upon tl: — • ■ -ntl>ey arc angry with; 
 fo the Lord's refujl«g com : .:.i thd nitural man m his 
 
 duties, is a plain indication or la..- v. raih.. 
 
 SecoKDI.y, There is wrath in the word of Godagainft him^ 
 '""■ !: is in tl»e heivt, it feeks a vent by the lips : fo God 
 
 .': the n.icural ma:i with ' the iword of bis month,* 
 ilcv. ii. 16. The Lord's word npvev • ■ ;- • . ■ . 
 
 always eurfcih or condemneth h'mi. : 
 Uawakeced, the word read or preached, o::l: 
 horror. Kifi*, It conr'(»:n«« all hH a^fliows, f^. 
 
 corrupt fiature. The • 
 
 it tobefia. It is a r • 
 
 aV»vaysiiVaII 
 
 dodiasGij. - 
 
 .1. cUi G&i'i oiric jigaiuu Imny Gal. iii. 10. ' tot j^b many as are 
 
He^d IT. »s a Staie 7/ IVraih. c^ 
 
 ^f the works of the law, are under the ctirfe : F6r It is written, 
 Curfed is every one that continucth not in all tilings, which ars^ 
 written in the book of the law, to do thein.' Be he never io 
 well in the world, it pronounceth a woe from heaven againlt 
 him, Ifa. iii. 11. The Bible is a quiver filled widi arrows of 
 wrath again tl him, ready to be poured in en his foul. God's 
 threatnings in his word, hang over his hsad as a bldck cloud, 
 ready to ihower down on him every moment. The word is 
 indeed the ikiiit's lecurlty againft wrath, but it binds the natu- 
 ratwan^sTin and wratli togeiW, as acTtain pkdge of his ruin, 
 if he contiiiuc in that {late. So the coiii'dsi\cs. being awakened, 
 and perceiviug tins tie made by ihc law, the man is filled wi:h 
 terrors in his ibuh 
 
 Thirdly, Tliere is wrath in the hand of God againO. tiie 
 natural mm. He is under heavy fcrokci of wrath already, 
 and is liiible to more. 
 
 rft, There is wrath on his body. It is a piece of curfed clay, 
 which wrath is finking into by virtue ot tlie thieatniiig oi' U'H 
 flril covenant, Gen. ii. 17 ' In die day thiit thou ealeft thercoF, 
 thou {halt furely die.* There is nevtr a difeafe, giipc nor flitch, 
 that a^e*5li him, but it comes on him with the {ling oF God's 
 iiid.ignadon in it. They arc ail cords cf deadi. Tent before to-- 
 bind the priibner. 
 
 -idly, Tltere Is wrath upon his- foul, (r.) He can have no 
 communion with God ; he \s ** fooli{h, and {hall not {land in 
 God's fight," Pfal. v. 5. When Adam fiuned, God turned him 
 out of Paradlfe : and natural men are, as Adam left them, 
 lianifhed from the gracious prefence of the Lord ; and can have 
 no accefs to him in diat {late. There is war betv;ixt heaven- 
 and them : and lb a,ll commerce is cut off. * They are without 
 God in the world,' Eph. ii. 12. The funis gone down on 
 them, and there is not the lead glimple of favour towards then* 
 from heaven. (2.) Hence the foul is left to pine away in its 
 iniquity. The natural darknefs of their minds, the averfenefs 
 to good in their wills, the dilorder of their affeelions, and dif- 
 temper of their confciences, and all their natural plagues, arc 
 left upon them in a penal way ; and being io left, increafe daily. 
 ! God cafts a portion of worldly goods to them, more or le(s, as 
 i a bone is thrown to a dog: but alas! his wradi againfl them 
 appears, in that they get no grace. The Fhyfician cf fouls 
 comes by them, and goes by thxm, a^ cures others belide 
 them ; while they are confuming away in their iniquity, and 
 ripening daily for utter deilructioif. (3.) They ly open to 
 
 I 2.- " ' f?ar 
 
lOO Man^j Natural Stoic State H. 
 
 fdirfLi! aiidltional pbgucs on their fouh, even in this life. Firfl, 
 ics they meet with dcadning ftrokcs; filent blows from 
 ':-- : — ! of an angry God; arrows of wrath that enter ?p»o 
 their lotih without noife, lifa. vi. to. ' Make rhe heart oft 
 people fat, and make their ears heavy, and (hut rheir eyes, kit 
 they fee with their eyes,'* &c. God ftrive« with them for a 
 while, and' convidions enter their confcienccs ; but they rebel 
 againft the light : and by a fee ret judgment, they are knocked 
 ^©n tJie head ; fo that, from that tim^, they do, as it were, live 
 nnd rot above ground. Their hearts are deadned ; their affec* 
 tbns withered : their confciences ftupified : and their wh'^'e 
 foirfs hhfled : * caft forth as a branch, and withered^* j 
 Av. t6. They are plagued with judicial blindnefe. They ihut 
 their eyes againft the light, and they are given over to the^evil, 
 tjie god of this world to be blinded more, 2 Cor. iv. 4. Yea^ 
 " God fends them ftrong deluiion that they (hould believe a 
 lie/' 2 ThefT. ii. 11. even confcience, like afalfelight on the 
 ftiore leads them upon rocks ; by which they are broken in 
 pieces. They harden themfelves againft God ; and he gives up 
 with them, and leaves them to Satan and their own h^rts, 
 whereby they are hardned more and moi-e. They are often 
 ^ven up unto vile affedlions, Rom. i. 26. The reins are laid on 
 their necks ; and they are left to run into all excefs, as thcTr 
 furious lufts draw them. Secondly, Sometimes they meet wifti 
 quickning ftrokes, whereby their fouls become like mount Slnal, 
 where nothing is fecn, but fire and fmoak ; nothing heard, but 
 the thunder of God*s wrath, and the voice of the trumpet 6f« 
 a broken law, waxing louder and louder : wliich rriakes them 
 like Pafhur, (Jer. xx. 4.) ' A terror to themfelves.* Got! 
 takes the filthy garments of their (iiS^f which they were wont 
 to fleep in fecurely ; overlays them with brimftone, and fets 
 them on fire about their ears : fo they have a hell witkin them. 
 ;;dly, There is wrath on the natural man's enjoyments. 
 Whatever be wanting in his houfe, there is one thing th it '« 
 never wanting there, Prov. iii. ;;?. " The curfe of the Lf ! 
 in the houfe of the ^vicked." Wrath is on all tliat he has , o\, 
 the bread he eats, the liquor he drinkf, and clothes^ whith h« 
 wears. ' His baiket and ftore are curfed,* Deut. xxviii. 1 7. 
 Some things fall wrong with him ; and that comes to pafs by 
 virtue of his wrath ; other things go according to hi<> wifb, ~r. 1 
 there is wrath in thai, too ; for it is a fnare to his foul, \ 
 i. 52. ' The profperity of fools fliall dellroy thcm.^ in. 
 wrath turns his bleffings into curfes^ Mai. ii. 2. * 1 will curlt 
 
 your 
 
HcadIL is a State of IV rath. lOt 
 
 your bkdings : yea, I have curfed tliem already.' The boiy ' 
 law is * a killing letter to him, 2 Cor. iii. 6. The Fiaiiiiftry of the 
 golpel, * a lavour of death unto death/ chap. ii. 15. In the 
 ikcrament of the Lord's fupper, ' he eatetli and drinketh cTam- 
 nation ca himfelf,' i Cor. xi. 29. Kay, more tlian aJl that, 
 Chrift himfelf is to him, * a ftone of ftumbliEg, ai^i a rock of 
 offence,' i Pet. ii. 8. Thus wrath follows the natural man, 
 as his fhadow doth- his body. 
 
 4thly, He is under the power of Satan, A6ls xxvi. iS. The 
 devil has overcome him, fo he is his by conqueft : his ' lav/ful 
 captive,* Ifa. xUx. 24. * The natural man is condemned 
 already,' John iii. l8» and tlierefore under the heavy hand of 
 ' him tliat hath the power of death, that is the devil.' And he 
 keeps his prifoner in the priibn of a natural flate, bound hand 
 aad foot, I(a. Ixi. I. * Laden with divers luils,' as chains where- 
 with he holds them faft. Thou needeft not, as many do, call 
 on the devil to take thee ; for he has a faft holdofthee-already, 
 as a child of wrath. -t: - 
 
 Lastly, The natural man has no fecurlty for a moment's 
 fafety from the wrath of God its coming on him to the utter- 
 moil. The ourfe of the law denounced againll him, has already 
 tied him to the ftake : fo that the arrows of juftice may pierce 
 his foul ; and* in him may meet all the mileries and plagues that: 
 flow from the avenging wrath of God. See how he is fet as a ■. 
 
 mark to the arrows of wrath, Pial. vii. li, 12, i?. * God is 
 angry with the wicked cwtry day. If he turn not, he will wbet 
 bisfword : he hath bent his 'bow, and made it ready ; he hath 
 alfo prepared for him the inftruments of death.' Doth he ly 
 down to fleep ?. There is not a promife, he knows of, or can 
 know, to fecure.him that he (hall not be in hell ere he awake. t 
 Juflice is purfuing, and cries for vengeance on the {inner : the ^-"^m 
 law calls the fire-balls of its curies cjontinnally upon lilm : * 
 wafted and long-tried patience is that which keeps in his life : 
 he walks araidft enemies, am-ked againft him : his name may be 
 Magor, MilTabib, i. e. ^ terror round about,* jer.xx. 3. Aiigejs, 
 devils, men, beafts, ftones, heaven awl. earth, are in readJneis, 
 on a word of command, from the Lord, to ruin him. 
 
 Thus the natural man lives,. but |ie mufc die too; and death 
 
 .15 a dreadful melfenger to him. It; com^ upon him armed wkh 
 
 wrath, and puts three fad cliarges in his hand. (i.). Peath 
 
 chargeth him to bid an eternal farewel to ail things :a this 
 
 ^ world : to leave it, and make away to another world. Ah ! 
 
 •f-iw hat a dreadful charge muft tUs be to a child of wra:' '.He' 
 
 I 3 can 
 
loa Man^s NaUrd Si&te State II. 
 
 can bav^ no coiiifo; t from heavcp ; for G<xl is his enemy : and 
 as for the things of the world, and tl|C ejijoymcnt of'liis lults, 
 whTch were the only Tprings of his comfort ; thde are in a mo- 
 nieT>t diied up to him for ever. He is not ready for anotlier 
 world : he was not think*i;;^ ot" remov iiig fo loon : or if lie was, 
 yet he lias no portion fecuicd to him in auotlier world,^but that 
 which he was horn to, antf wis incieafing all liisda} ?, namely, 
 ' a treafufe of wratli.* Bur go he mult; his clay god, the 
 world, muft be parted with, and what has he more ? Thirc 
 was never a gliniineriu^; of light, or favour from heaven, tQ 
 Ills foul : and now the wrath that did hang in the tlireatning as 
 ' a cloud like a man's hand,* i* darkning the fate of tl^e whole 
 heaven above him: and if he * look unto the earth, (from 
 whence all his liglit was wont to come) behiold trouble and 
 dirki>ers, dimnefs of anguilh ; and he fhall be driven to darknefs,^ 
 ICi. viii. 22. (2.) Death chargcth foul and body to part till 
 the great day. His (o\A is required of him, Luke xii. 20. O 
 wliat a miferable parting muft this be to a child of wiath ! Care 
 y/as indted taken to provide for the body things neceilary for 
 thi^^ life : but alas ! there is nothing laid up for another lite to it ; 
 l^otliing to be a leed of glorious returrc«flion : as it lived, fo it 
 ifVulVdie, and rife anain fittftil fielh; fuel fqr tlie fire of God's 
 wjath. As for the 10 j1, he was never folici^ous to provide for it. 
 I,t lay in thf body, dead to God, and ail things truly good ; 
 And fo muft be carried out into the pit, in t!ic grave-cloths ojf 
 if s natural ftate : for now that death come?, the corapaaions la 
 ^ mud part.' ( :?.) Death chargcth the foul to compear before 
 t: tribunal of God, while the body li^s to be carried tJ^tbe 
 - e, Ecclef. xii. 7. " The Ipirit Oiall return unto God who 
 e it." Heb. ix. 2, 7. '* It is apgplnted unto all men onee 
 lo (lie, but after this the judgment." Well were it for the lin- 
 ful foul if it might be buried together with the body. Eiit that 
 cannot be : it mu{^ go ayd receive its fentencc ; and fnall b*p 
 /liut up in the priibn of hell, while the curfed body lies imprif- 
 cncd in the grave, till the day of the gcnei'al judgment. 
 When the end of the wor.J, appointed of God, ).«« ct^ 
 trumpet fhaU found, and the<)ead anfe. Then fliall tlvc Rcary 
 earth, at the c<D.nmand of the Judge, call: forth the bodies, the 
 curfed bodies of thefc that fned arid die4l in their natural Hate. 
 ** The fea, death, and hc'l, ihall deliver up fnrir dcadj" 
 Pev. XX. r;. 'Their milerablc bodies arid fi^is iball be r£- 
 wnitcd, and rK^fifte' before the tribiu^a! of Chri.'l. Then 
 fiiail ft'ey ytc^v>c that feaif j1 IjenteiKc, ** Pepjirt' fjfcm me, ye 
 ' ' _^ * curfed. 
 
Head U, a State of U^rath* 103 
 
 ■■ i-irfectj.into everUiliug fire, prepared for the ©{^vjl aud hi^ 
 Jageb," IvUttbk XX. 41. \Vherciipon '' they fii all go away 
 Into everl^tiag puiiilhment," ver. 49. They ftail be eter- 
 nally iliut up ill hell, never to get the leait drop ot conitV*t, 
 Ror the Icaft cjfe ot their torment. There they will be pUnuli- 
 ed with the punjP.igient of lofs : beir^ excoaimunicated for ever 
 from tlie prefeace of God, his an|!.eis and feints. All means ojf 
 grace, all hopes of cV-deli%ery, Ihaii be tor evercut off frona their 
 eyes. They iliall not have "' a drop of water to cool their 
 tongues,' Lukexvi. 24, 25. They fliall be puiiifhetl with the^ 
 p.unilljraent of fcrJe. They muft not only depart from God, 
 b^ut depart into fire, into everlauing .five. There the worm, 
 that fiiall gnaw them, fhall never die : the tire that ihail fcorch 
 thejn, Oiall nc\ipr be quenched. God rtial), thuV ail tternity, 
 hoid them up with the one liand, and pour the f-U vials ^f 
 wrath into them with the other. 
 
 This is th.at iUte of wrath natural men live in ; being under 
 much of the wrath of God, and liable to njore. But fpr a fur- 
 ther view of it, let us conlider the ^uilitics of that w'rath. 
 (l.) It is irrciiltible, there is no Handing before it. 'Who 
 may Hand in thy fight, when once thou art angry r' Pial. 
 ixxxvi. 7. Can the worm, or the moth, defend itfeif againf^ 
 him. that df figjis to cruPiit? As little c?n wo^n man Hand 
 before an angry God. t'&olilh man indeed pra-cically bids a 
 tjejiance to heavea: but the Lord oft,eu, even in this world, 
 opens fuch flujce^ of wrath upon them, as all tlieir mjj^t cannot 
 ftv^p; but they are ca ried away thercb)', as jBi^i a H^od. 
 Hpw much more vyill it be To in hell ? (2.) It is unfupportaWe. 
 What one canjiot reflH, he will fet K'mlelf to bear : but, * Who 
 Audi dwell with devQVH-ing fife? Who Ihajl, dwell "with ever- 
 lalting hun^njTs V Qid^, wrath is a weight that will fink men 
 i^ito the Ictwell hell. It is a burden no man is able to fland 
 under, ' A wouotled fpirit who can bear it V irov. xviii. 14. 
 (3.) Irjs un^voidibictp li^jcb as will go on imp^nkently hi 
 their figful coi^i.l^ ' Hse that being often reproyedj hardneth 
 his neck, fuall fuddenly b^dellroyed, and tliat without remedy/ 
 Frov, xxi?. I. We may n<?w:. fly froni it indeed, by Hying to • 
 Jc|us Chxii^ : hvit luck as % fron) Chi iitj fhall n^ver be able to . 
 ar9id it. Whitlier.can men fly. from an avenging God f Where^ . 
 wpl thcy^ fiad a fli^lter? Tiie bills wjil not hear thera; the. - 
 mountaijis -vi'iil be deaf to their loudell cries i when they cry - 
 to thenjVto ' hide tliem.frcjni the w^rath of die Lamb. (4.} It 
 is p(>w«4fful and fierce wriiji^ Plai. xc. Ii. '' Who Jyio^^'cth 
 ■ *" ' ' ^ ■ the 
 
I04 Man's Natural State Scare 11. 
 
 the power of thine anger ? Even according to thy fear, ib is thy 
 wrath.* We are apt to fear the wrath of rean more than we 
 ODght: but uo mun can apprehend die wrath of God to be 
 naore dreadfi;! than it really i^: the power ©f it. can never be 
 known to the utmoft ; iceirvg it is infinite, and (properly/peak- 
 ing) has no utmoft : how 6erce foever it b' - irth, 
 
 or in hell, God can '^W carry it further, i • ; . ^ r God 
 is moil perfc<f> in its kind j and therefore no wrath is fo fierce 
 a$ his. O linrxr, how wilt tiiou be able to endure that wrath, 
 which will " ttar thee in piece?," Pfal. L 22. and *' grind thee 
 to powder,*' Luke xx. 18. The hillor^' of the two fhe-bears. 
 that tare the children of Bethel, is an awful one, 2 Kin; 
 2;, 24. But the united force of the rage of lions, leopardsy ^„.l 
 fne-bears bereaved of their whelps, is n«it fufficient to give u< 
 even a fcanty view of tlie power of the wrath of God, Hof. 
 xiii. 7, 8. '^ Therefore'I will be unto them as a lion ; as a 
 leopard by the way will 1 obferve them. I will meet them as 
 a bear that is bereaved of her whelps, and will rent the caul of 
 their heart/' Sec. (5.) It is penetrating and piercing wrath. 
 It is burning wi-atb, and fiery indignation. There is no pain 
 more exquifite, than that which is caufed by fire; and no fire 
 fo piercing as the fire of God's indignation, tliat * burns into 
 the lowell hell,' Deut. xxxii. 22. The arrows of men's wrath 
 can pierce flefii, blood and bones ; but cannot reach the foul : 
 but the wi-ath of God will fiiik into the foul, and lo pierce a 
 man in the n»oft tender part. Like as when a perfon is thundcr- 
 ftruck, oft-times there is not a wound to be feen in th^ikiii; 
 yet life is gone, and the bones are, as it were, melted : fo God's 
 wrath can penetrate into, and melt one's foul within him, 
 when his earthly comforts ftand aboMt him entire, and untouch- 
 ed, «s in Belftiazzar'b cafe, Dan. v. 6. (6.) It is conftant wrath, 
 running parallel with the man's continuance in an unregencrate 
 flate ; conltantly attending him, from the womb to the grave. 
 Th^re are few io dark days, but the fun fometimes looketh out 
 from under the clouds : but the wrath of God is an abiding 
 cloud on the fufejefts of it, John iii. 36- ' The wrath of God 
 abiJetb on lum that believes not.' (7.) It is eternal. O 
 mifcrable foul ! If thou fly not from this wrath unto Jefus Chriil 
 thy mifery had a beginning, but it (hall never Lave an end. 
 Should devouring death wholly fwallow thee up, and for ever 
 hold thee faft in a grave, it would be kind ; but thou muft liv 
 again, and ne\'er die ; that thou mayft be c\ er dying * In the 
 hands o^he living God.' Cold death will quench the fiame of 
 
 man's 
 
Head II, a State of J¥rath\ 105 
 
 «iin*s wrath agalnft us, if nothing elfe do it : but God's wrath, 
 when it has come on the finner, milHons of ages will ftill be the 
 wrath to come, Matth. iii. 7. i Thelf. i. 10. As the water 
 ©fa river is ftill coming, how much" foever of it has paiTed. 
 While God is, fie will purfuc the quarrd. Laftly, howfoever 
 dreadful it is, anc> tho' it be eternal, yet if is molt jult wrath : 
 it is a eleaf fire, without the leaft (inoak of unjuilice. The lira . 
 of wrath raging with greaieft fury againft the {inner, is clear as 
 chryftal. The Judge of all the earth can do no wrong. Ke 
 knows ho tranfports of pafljon, for they are inconfiftent .with 
 tli€ perfe<5lion of liis nature. ** is God unrighteous, who tak- 
 eth vengeance? (I fpeak as a many) God forbid: for then, 
 how /hall God judge the world i "" Rom. iii, 5, 6. 
 
 Jbe Doiirlne of the State of IVrath confirmed and 
 vindicated, 
 
 II. I ihall cdnfirm the do^rine. Confider, (i.) How pe- 
 remptory the threatning of the firll ct)venant is: '* In the day 
 thou eateft thereof, thou fhalt furely die,""Gen. ii. 17; Hereby 
 fin and panifhment being connetft-ed, the veracity of God afcer- 
 tains the execution of the threatning. Now all men being by 
 Bature under this covenant, the breach of it lays thera under 
 the curfe. [2 J) The juftJce of God requires that a child of fm 
 beacViild ofwrathj that the law being br©ken> the ian(5tion 
 thereof fhoKld take place. God, as man's ruler and Judge, 
 cannot but do rij^ht, Gen. xviii. 25. Now it is a righteous 
 thing with God to recompeiK:e fm with wrath, 2 TheiT. i. 6. 
 He is " of purer eyes than to behold evil,'* Hab. i. i^. And 
 ** He hates all the workers of iniquity," P(al. v. 6. {'X.) The 
 horrors of a natural confcience prove this. There Is aconfci- 
 ence in the breails of men, which can tell them, they are iln- 
 ^ners ; and therefc?re liable to the wrath of God. Let men, at 
 any time, (bberly.coinipune with themfelves, and they will hnd 
 they have the witnels in themlelves : " Knowing the judgnrient 
 of God, that they wliich commit iucli things- are worthy of 
 death," Rom. :. 32. (4.) The pangs of the new -birth, the 
 Work of the fpirit of bondage on eles^ fouls, in order to their 
 converfion, demonftrate thrs. Hetdby d-.eir natural tVifulnefs, 
 and mifery, as liable to the- wrat^i of G«d, are pkialy taii^t 
 them, filhn 2 their hfearts with feav of that wrath. Now that 
 tiiisipiiTt of bondage is no other than thcSpirit of God,.whofe 
 'work is to i-c6nvince of fuj, jjghteouiheis, and judgment, 
 
 (John 
 
io6 7he Do6}rine of the S^tate cfWraih^ State IL- 
 
 Cjohn xvL 8.) this teftirnohy muft needs be true; for tL,e 
 Spirit of truth cannot witnefs an untrut^i. Mcaa- while, true 
 believers being "treed from the flate of wrath^ * receive not the 
 fpirit of boi)dag« a^ain t^ ^^^T^ but reeeJve the ^pi-^'t - frul^r 
 tion,' Rom. iii. 15. AnU therftorc, if feaii of : 
 arjfe, after the foul's union with Chrift i they t 
 faiot'i.own fpiiit, or from a worfe. Ladly, T 
 Chriil plainly prove tliis tloftrnc. "Whcrefcirt was t 
 God^ a Son under wrath, but bcca;?Ie the chiUIicn oi 
 children of wrath ? H^ffcreil die wrath ot'G'xl, nut r^i ., 
 feif^ but for thole that were ilabfp to it, in their own pei 
 Nay, this not oiily ibeaks us to have been l^^'-' . . ' 
 
 alfo diat wrath muft have a vent, in the -^ 
 
 this was done in the green tree, what will becon;e oi tijL . 
 What a miferable cale mufl a fimier bo in tl^ivt is out o^ Cii'- 
 that is not vitally united to Chrift, aud partakes not of U: 
 Spii-it ? God -vk ho fpared not his own Son, furtly will not 
 fparc fuch au ojie. 
 
 But the unregenente man, who has no great ratue for the 
 honour of God, wiil be apt to vife up againil his Judge, and In 
 his own heart condemn his procedure. Nevcrihclefj, tlie JuJ^c 
 being infinitely juft, the fenteru-e muft be righteous. .^\\\ 
 therefore, to ftop thy mouthy O proud finnei-, and to ftill thy 
 chniour againft the righteous Judge; ccn5<.!er. Firft, Thcu 
 art a ftnner by nature^ and it is highly reafonable that guilt and 
 wrath be as old as fin. Why (hould not God begin to vindi- 
 cate Us honour, as ibon as vile worms begin to impaie it? 
 Why ftiall not a ferpent bite the thief, as foon as he ' 
 the hedge? Why (hould not the ihreatning take h.^.i . 
 finner, as foon as he cafts away the comjiiaud ? The poll . 
 nature of the ferpent affords a man iufficient ground to kl 
 as loon as ever he can re;ich it ; and, by this time thou ma; : ■ 
 convinced, that thy nature is a very coropouncJ of enmity ar 
 God. Secondly, Thou haft nr-t only an enmity againft ( 
 in thy nature ; but naft dilcovercd it, by cCtutl lhij>, which 4ic 
 in his eye atfcs of hoftility. Thou haft brought forth thy luft 
 into the field of battle againft thy lovereign Lord. And now, 
 that thou art fuch a criminal, thy condemnation »s juft : ^os- 
 bcfides the fin of thy nature, thou haft done th.it againft heaV-en, 
 which if thou had df)ne igairift men, thy liJ-c bcli<>\cd to have 
 pone for it; and ihall n>t wraih frwn hca^ven overtake il 
 (1.) Thou art guilty of high trealon, ar.d rebellion again! 
 kinjj of hpaven. The thought and wUh of tliy he4rt, which he 
 
 . knows 
 
Head II. coKfrmieS. afJ-BindlcaizL 107 
 
 knows as \v^^ as the language of tby mouth, has Been, '' No 
 Gocl^" PHil. xiv. T. Thou hall rejected his government, blown 
 the trumpet, am! fet up the ftandard cf rebellion agaiml him ; 
 being one of thefe that iky, ** Wevvlll not have this man t<» 
 reign ever u?/' Luke xi.\:. i^. Thou haft ftnveii againfl, and 
 cuenched h^is S^nrit ; pra«ftk:ai:y dit'owned hia laws, proclaimed 
 bv his mcH^gers; tVopped thine ears at their vo'ce, and fent 
 them away tnOurning tor thy pride. Thou haft conlpired wiih 
 his prand enemy thwe devil. Aiihough thou art a Iworn iervant 
 of the K?lig of glory, daily recsiving of his favours, and living 
 on his bounty: thou art holdiag a correfpondence, and haft 
 contrafted a friendfhip with his greatell enemy, and art acting 
 for him againft thy Lord ; for * the lulls of the devil ye will do/ 
 John viii. 44. (t:.) Thou^ art a murderer before tlie Lord. 
 Thou haft laid the llumbling-block of thine iniquity before the 
 blird wcrld ; and haft ruined die fduls of others by thy fmful 
 courlc. And tho' thou ^r>'\ not fee now, the time may come, 
 when thou (halt fee the blood of thy relations, neighbours, ac- 
 quaintances and others, upon t}":y head, Matth. xviii. 7. ' Wo 
 unto the woi'ld bccaafe of^ offences : — Wo to that man by 
 whom the offence cometh.' Yea, thou art a felf-murderer be- 
 fore God, Prov. viii. ;6. * He that (inneth againft me, 
 wrongeth his own foul : all thty that hate me, love death/ 
 Kzek. -xviii. 31. ' Why will y-e die.'' The *aws of men go as 
 fir as they can againft the -felf-murderer, denying his body a 
 burial-place amcngft of;-;evs, and confilcatFng his goods: what 
 wonder is it the law of GoJ is 'i.o fevere againft foul-murderers ? 
 .Is it rtrange, that they who will needs depai t from God nov.-, 
 coft what it will, bef >rced to, deparc from him at laft, ir.to 
 everlafting fre ? But what is yet mojecriminal, thou art guilty 
 of the murder of the Son of God, f;r the Lord will rcckca 
 thee amongft Uvofe that pieiceJ_ him. Rev. i. 7. Thou haft 
 rcjecfted him as well as the Jews did j and by thy rejecting him, 
 thou haft jutViFied t'».eir deed. They indeed did not acknow- 
 ledge him tb be the Son of God, but tli^vd doft. What the\'- 
 i^ld ggainft him^ was in a ftate of JKimiDation ; but thou haft 
 adeil againft liim, in his iate of eva^tation. T.hefc tilings w'll 
 aggravate thy co .denmation. What vrondcr then, if the \ oice 
 t)f tiie Lamb, ch.angc to the roaiingof tiie Lion, againft the 
 traitor and murderer. -" 
 
 Objel5t. Eut fbme will lay. Is there ;not a vaft dlfproportioa 
 bett\'h\t our fni, and that wrath you talk of? , I anfwer, N04 
 .Gad punLOies no more ijian the finner defervcs. To redify 
 
 your 
 
io8 The DoSlrineofthe Sate offVrath^ State IJ 
 
 your miftake. in this matter, confider, (i,) The vait rewau' 
 God his annexed to obedience. His word is no more full ot 
 'fiery wrath againll fin, than it is of gracious rewards to the 
 ob^'dience it rei^uires. If heaven be in the promifes, it is alto- 
 gether equal tliat hell be in the thrcataings. if death were not 
 in the balance witli life, eternal mifery with eternal happ ' 
 where were the oroportioa ? Moreover iin defcrves the n . 
 'but our bed works do not deferve the happincfs : yet botii a) 
 let before us ; fin and mifery, holinefs and liappluefs. Wh, 
 leafon is there then to complain ? (2.) How levere Ibever tl 
 thrcatenin^s be, yet all has enough ado to reach the end of tl 
 iiw. * Kear h'un,' fays our Lord, * which after he hatli ^ 
 hath power to cad intoheJl ; yea, I fay unto you, fear 
 Luke xii. $. This befpeaks our dread of divine power ai. 
 nujefty; but yet how few feaj" him indeed ! The Lord know 
 t!:? Tinners heart to be exceedingly inteirt upon fulfiUing their 
 I -its: they cleivc fo fondly to thofe fullome breafts, thata 
 frnall force does not fufRce to draw them from them. They 
 that travel through defarts, where they are in hazard from 
 vild beafts, have need to carry fire along with them : and thejr 
 have need of a hard wctlge that have knotty timber to cleave : 
 ho a holy law muft be fenced with a dreadful wrath, in a world 
 lying in wickednefs. But who are they that complain of that 
 wrath as too gre;u:, but tho^ to whom it is too little to dra . 
 them off from their finf ill courfes ? It was the niaiv who pre- 
 tended to fear his Lord, bccaufe he was an auftere man, tliat 
 kept his pound laid up in a napkin : and fo*hc was condemn c' 
 outofhisown mouth, Luke xix. 20, 21, 22. Thou aft th. 
 man, even thou whole objecTion 1 am anfweiing. How can t!- 
 wrath thou art under, and li;iblc tp, be too great, while yet 
 is not fuificient to awaken thee to fiy from it ? Is it time t 
 relax the penalties of the law, when men are trampling tl 
 commands of it under foot ? ( ^ . ) Confider how God dealt wl ; 
 his own Son, whom ' he fpared not,' Rom. viii. 32. The wrat 
 of God feized on his foul and body both, and bjought him into 
 the duft of death. That his fufferings were not eternal, flowcvi 
 from the quality of the fufferer, who»was infinite ; and there- 
 fore ^blc to bear at once, the whole load of wrath : and upon 
 that account, his fufferings were infiitite in value. But in value 
 they muft be protrafted to an eternity. And what confidence 
 can a rebel fubjeft have to quarrel (for his part) a punifhment 
 eKecute on the King's Son ? (4.) The finner dodi againft God 
 what he can. "Behold thou haft done evil things as thou 
 
 couldft/' 
 
Jlead II. <:onfirmcd and Vindicated. IC9 
 
 couldll," Jer. tii. 5. That thou haft not done more^.and v/orfc ; 
 thanks tahim who reftrained thee ; to the chain which tljc 
 wolf was kept in by, not to thyfelf, No wonder God (hew his 
 power on the iimier, who puts forth his power againil God, 
 as far as it will reach. The unregenrate man puts no period to 
 his finful txiurfe ; and would put no bounds to it neither, if he 
 were not reftrained by divine power for udfe ends . and there- 
 fore it is judhe be for ever unaer wrath. {5.) It is infinite 
 nMJe-ftv fin ftrikes againft ; and {o it fs, in fome fort, an infinite 
 €vii. Sin rifeth in its ^ demerit, according to the quality of the 
 party offended. If a man wound his neghbour, hjs goods mult 
 rm for it ; but if he wound his prince, liis life muft go to make 
 amends tor that. The infinity of God makes infinite wrath the 
 juil demerit of fin. God is infinitely difpleafed with fin : and 
 when he acts, he muft acl like himfelf, and Ihew his difpleafijre 
 by proportionable means. Laftly, Thofe that fiiall lie for 
 ever under his wrath will be eternally linning ; and therefore 
 muft eternally fuffer : not only in relpe<5c of divine judicial prc- 
 cedure ; but becaufe fin is its ownpunifhment, in tlie faine man- 
 ner that holy obedience i&its own reward. 
 
 The Doeirin^ of the Mifery of Man's natural State 
 applied. 
 
 USE (i . ) Of informationo Is our ftate by nature a ftate of 
 WTath ? Then, 
 
 r. Surely we are not born innocent. Thefe chains of wratli, 
 which by nature are upon us, fpeak us to be born criminals. 
 The fwaddling bands wherewith infants are bound h;ind and 
 toot as foon astl^ey arc born, may put us in mind of the cords 
 of wrath, with which tliey are held prifoners, .as cliildren 
 oY wrath. 
 
 2 . What defperate madnefs is it for finners to go qn in their 
 fuiful courle : What is it but to heap coals of fire on thine owm 
 head, and lay more and more fuel to the fire of wrath, to trea- 
 iure up unto thyielf wrath againft the day of wrath, Rom. ii. 5. 
 Tliou mayft perifli, when his wrath is kindled but a little, PfaL 
 ii. 12. Why wilt tliou increafe it yet more i Thou art already- 
 bound with fuch bords of death, as will not eafily be loofed : 
 what need is there of more ? Stand, carelefs finner and confider 
 this. 5. Thou haft no reafon to complain, as k?ng as thou art 
 out of hell. Wherefore doth a living man complain ? Lain. 
 iii. 39. If one who has forfeited his life, be banirhed bis native 
 
 K coun- 
 
no Jhc Dodrzrtc of the Ml/cry of State l\. 
 
 ^coimtry, and expofed to many hardrtiips ; he may well bear al' 
 patiently, feeing IVis lite Is Iparcd. Do ye murinur, for that yt 
 are under pain or fickncls ? Nay, blcfb God ye are not there, 
 where the worm never dknh. Doit thou grudge that thou ai : 
 not in lb cnod a condition in tl,c world as fome oFthy neigh- 
 bours arc ? Be thankful rather^ that ye are not in tliccaie oi" 
 the damned. Is tliy lubltance j:;oue from thee ? Y/onder thj, 
 the fire ofGod'iwratlihathV.otcoiilumed thyklf. Kil-i the rod, 
 O (inner,. and acknowledge mercy': for Ood punifneth us Ic; 
 than our iniquities dcferNe, Ezra ix:. 17„ 
 
 4. Here is a memorandum, botlifor poor .and rich, (r.) 
 Tlie^poorclt dmt go from door to door, and hath not one p> .n:y 
 left tljcm by their parents, were horn to an inheritance. 1 .t.^r 
 lirft father Adam left them children cf wrath; and continuinr: 
 in their natural ftate, they cannot mils of it ; for * this is th-. 
 poMionof a wieked man from Cod, and the heritage appointctl 
 to him by God,* Job xx. 29. An heritage, that^viH furnilh 
 them with an habitation, who have not where to lay their head : 
 they ' fliall be colt into utter darknefs,* Mat. xxv. 50. for'to 
 tlicra * IS referved the blackncfs of darknefs for ever,* Judc i'^. 
 uhete their bed (hall be forrow, ' They fhall ly down in (br- 
 ro\v,' Ifa. I. II. their food (hall be judgment, for God will 
 *^ feed them with judgment,' Ezek. xxxiv. 16. and their drin^ 
 Hull be the red wine of God's \\Tath^ * tlie dregs whereof a'.' 
 the wicked of the earth (hail wridg out, and drink them,' 
 Plai. Ixxv. 8, I know^, that thcfe who are delatute of worldly 
 C^oods, and W'itlial void of the knowledge and grace ot^God, 
 
 • who therefore may be called the devil's p*>or, will be apt to 
 lay here, We hope God will make us fuffer all our mii'ery in this 
 world, and \V£ (liall be happy in the next : as if their milerable 
 outA\'ard condition in time, would fecure their happinels ia 
 eternity. A grols and fatal millakc ! Aiid this is another in- 
 lieritance they have, viz. * lies, vanity, and things wherein there 
 is no profit,' j'cr. xvi. 19. But * tlie hail (hall i'weep away the 
 
 .refuge of lies,* Ifa. xxviii. 17. Doll thou think, O Iiiincr, that 
 God who commands judges on earth, * not to rcrpe(fl the perfon 
 oT the poor in judgment,' Lev. xlx. 19. will pei-vert judgment 
 •for thee? Nay, know foi* certain, tliat however miferable thou 
 art here, thou (lialt be eternally miferable hereafter, if thou 
 lived and dieft in thy natural ftate. (2.) Many that have 
 enough in the world, have far more than they 'know of. Thon 
 haft, (it ma.y be) O unregcnerate man, an cftatc, a good por- 
 ^'on^ or large ftock lefjt.tlice by thy father ; thou baft iiriproven 
 
Head H. Alan's natural State appiicdi m 
 
 it, and -the fun of profperity (hines upon tliee; fo that theu 
 can?! fiy with Efau, Gen. xxxiii. 9. ' I hcve enough.- But 
 kno'A', thou haft more thr.n all t>atj an mhevitance thou dolt 
 not confider of: thou art a child of wrath, an heir of helL • 
 That is an heritage which will abide v>'ith thee, amidfc all the 
 ■changes in the \vorld ; ai long as thou continuell In nn iinre- 
 generate itate. Wlieo thou fnalt leavs thy lubftar.ce to otiiers; 
 this fhall go along with thyicif, into amnhtr world. It is no 
 wonder a fiaughter-ux be f'ed to ti^a full, and b not toiled as 
 Others are, Job xxi ;o. ^ The '.vicked is reierved to the day 
 ofdcf^riKftlon ; they Ciall bebrought forth to the day of wratli.' 
 Well then, rejoice, let thine he^rt chear thee, walk'iii the ways 
 ©f thine heart, and in d;e light of thine eye?: live ab('ve re- 
 proofs andvvarnings from the word of God; (hew thyfe'fa 
 nian of a fine (pirit; by calting otF all fear of God; mock at 
 ferioufnefs; Hveir^:*? :hy!elf/a child of v/rath, an heir of he!) ; 
 * But know thou, that for all thde thlr.gs God will Irsirg thee 
 kuo judgment,' Ecclef. xi. 9. Aff-jre thyfelf, thy breaking Ihail 
 tome fuddenly, at an inftanr, Ha. xxx.'i^. * For as the crack- 
 ling of thorns' under a pot, lb is the laughter of a fool, Eccief. 
 vii. 6, The fair bla7.e, and great noiie ihey make, is quickly 
 gone ; fo (hall t!iy mirth be. And then that wrath that is now 
 fileiUly finkin;- into thy foul, fhali make a fearful hilTinpr, 
 
 5. Wo to hJtp, that, like <Moab; hath been at eafe from his 
 youth,' Jer, xiviii. 1 1 , and never law the black cloud of wradv 
 hanging; over his head. There are many who * have no changes, 
 therefore they fear not Got!,' Plal. lv» 19. They have Uvtd in 
 a good belief'(as they call it) all ihtirday«; ; that is, they never 
 had posver to believe an ili report of their /ouls (bte. Many 
 have come by their reli»4io»i too eafily ; aod as it caine lightly 
 ^J them, lb it will ^0 'tvom thc^xi, when their tihil co;nc^. D(> 
 ye think men ficc fiom 'vvralu. in a mojniiig dream? Or will 
 tliey flee from the wrath, tl^y never faw purfuiug them. 
 
 6. Think it not itra!:;;e it" re lee one in great diilreis about 
 h;5 foul's condition, who was wont to be as jovial, and a? lri:tle 
 concerned about falvatio.i, as any of his neighbours. Can one 
 get aright view of himlelf, as in a ftate of wrath, and not be 
 pierced with forrows, terrors, an'dety ? When a weight, quite 
 above one's Irrength, lies upon him, and he is alone ; he can 
 neither ftir hand nor foot:_ but when one comes to lift it c^ 
 him, he'll druggie to g:t fi-om under it. ^Thunder- claps of 
 Vv' rath from the w^ord of God conveyed to the foul by the Sphic 
 of the Lord, will farcly keep a liiau awake. 
 
 K2 La5TIV» 
 
1 12 7^e Doarine af the Mi/cry of Sfate IL 
 
 Last: o wonder wTath come upon churches and 
 
 nations, arui i P'ui us in this laud, and that infants and children 
 yer unborn finart under it.', Moil of the tbciety are yet child- 
 ren of wraih; few are ticcing from it, ox taking the way to 
 prevent it ; but people of all ranks are helping it on. The 
 Jews rejected Chrift ; and their children have been fmarring 
 under wrath thefe fivteen hundred years. God grant that the 
 bad entertaiiioient given to Chrift and his gofpei, by this gene- 
 ration, be not purl'ued with wrath on the li'.ccecding one. 
 
 Use (2.) Of exhortation. And here, i. Tftiall drop a 
 "word to thefe who are yet in an unre^encrate ft ate. 2. To 
 thole that are brought out of it. 2, To ail imliffcrtntly. 
 
 I. To you that arc yet in an unregenerate ftare, Twoirid 
 found *.ht alarm, and warn you to fee to yonri'clvcs, while yet 
 there is hope. O ye children of wrath, take no reft in thi> 
 djfmai ftate ; but l3ee to Jefus Chrift the or.Iy refuge. Ha.'le 
 and make your efcspe thither. The ftate ot wrath is too hot 
 a climate tor you to live in, Micah ii.io. ' Arile ye and depart, 
 forthjsis not your reft.' O iinner knowefl thou where thou 
 art ? Dofl tl.ou hot lee thy danger ? The curfe has entred into 
 thy foul: wrath is thy covering, the heavens are growing 
 blacker and blacker above thy head : the earth is weary of 
 thee, the pit is opening her mouth for thee ; and fhould the 
 thread of thy life be cut this moment, thou art henceforth paft 
 all hopes fur ever. Sirs, If we faw you putting a cup of poifoii 
 to your mouth ; we would tly to you and (hatch it out of your 
 hands. If we faw the ho'U'e on fne about you, wliile ye were 
 fall afeep in ^ j we wotld run to you, und drag you out of it. 
 jiut aias ! ye are in ten thouland times greater hazard ; \ et^wc 
 can do no more but tell you of y©u| danger ; hivite, exhort, 
 Vjfeech, and obteil you, to look to yourfelves ; arJ lament 
 your llupit'ity and obllinacy, when we cannot prevail with you 
 to lake warning. If there were no hope of your recovery, we 
 ruijuld be hlcjit, and would not torment you before the time : 
 but tho' ye be loll and undone, tliere is hope in Ifrael conceni- 
 iag thii. thing. Wherefore, I cry unto you in the name of the 
 I^rd, and in the Words of the prophet, Zech. ix. 12- * Turn 
 ye to the ftrong hold, ye prhoners of hope.'* Flee to Jeius 
 Chriil out of this your natural Hate. 
 
 Motive I. While ye are in this ftate, ye muft ftand or fall 
 according to the law, or co\ cnant of works. If ye undcrilood 
 this aright, it would llrike through your hearts, as a tluMuland 
 darts. One had better, be a Have to the Tuiks^ condemned to 
 
 the 
 
Head II. I\'Uns natural Stale applied^ 113 
 
 tV^* galleys, or under Egyptian bondage, than be under the ' 
 covenantor works now. Ail mankind were brought under it 
 in Adam, as we heard before : and thou in thy un^egener.^te 
 ftate, art lliil where Adam left thee. It is true, there is ano- 
 ther covenant brouglt in : but what is that to thee, who art 
 not brought into it ? Thou mul^ needs be under one of the two 
 covenants; either under the law, or under grace. That thou 
 arc not under grace, the dominion of fin over thee, manifefll/ 
 ev'.nceth; therefore thou art under the law, Rom. vi. 14. Do 
 not think Gpd has laid aiide the firfc covenant, Mat. v. 17, 18. 
 Gal. iii. 10. No, he will * magnify the law, and make it 
 honourable.' It is broken indeed on thy part: but it is abfurd 
 to think, that therefore your r.^bligation is dilFolved. Nay, thou 
 mufl: iland and fall by it, till thou canft produce thy difcharge 
 from God himfelf, who is thy party in that covenant ; and this 
 thou canfl not pretend to, feeing thou art not in Chrift. 
 
 Now, to give you a view of your niifery, in this refpeft, 
 conCider thefe following things, (i.) Hereby ye are bound 
 over to death, in virtue of the thrcAtning of death in that cove- 
 nant. Gen. ii. 1 7. The condition being broken, ye fail under 
 the penalty. So it concludes you under wrath. (2.) There 
 is no falvation'for you under this covenant, but en a condition 
 impodible to be performed by you. The juilice of God muft 
 be fatisfiedfoT the wrong you have done already. God hath 
 written this truth in charaders of the blood of his own Son. 
 Yea, and you mull perfectly obey the law for the tiir.e to come. 
 So faith the law, Gal. iii. 12. * The man tliat doth them, fhali 
 live in them.' Come then, O fmner, fee if thou canO: make a 
 ladder, whereby thou mayil reach the throne of God ; Ihetch 
 forth thine arms, and try, if thou canft fly on the wings of the 
 wind, catch hold of the clouds, and pierce through thefe vifible- 
 heavens ; and then either climb over, or break through the 
 jafper walls of the city above.^ Thefe things {halt thou do, as 
 foon as thou (halt reach heaven in thy natural (late, or under 
 this covenant. (3.) There is no pardon under this covenant : 
 Pardon is the benefit of another covenant, with which thou haft 
 nothing to do, Acts xiii. 9. ' And by him all that believe are 
 iuftificdfrom all things, from which ye could not bejuUihcd by 
 the law of Mofes.' As for thee, thou art in the hand of a mer- 
 cilefs creditor, who will take thee by the throat, fayiag, ' Pay 
 what thou oweft:' and cait thee into prifon, there to remain 
 till thou haft paid the utmoft farthing: nnlefs thou bceft fo 
 wile ai to get a fulScient cautioner for yourreli in time, who.js 
 
 K 3 ' able 
 
1 14 The D^rtne f/ the M'tftry of Sntc ll! 
 
 able to aafwer for all thy debt, and get up thy dilchar^r-^ 
 This Jefus Chrift alone can do. Thou abidelt- under tl 
 covcnan:, and pleadeft mercy : but what is thy plea founded 
 oj \ Tliere is not one promiie ot mercy or pardon in that 
 covenant. Doft thou plead tnercy, tor mercy's fake ? Juftice 
 will ftep in betwixL it and thee ; and plead Ciod's covenant- 
 threatning, wliich be cannot deny. (4 ) There's no phce for 
 repentance in this covenant, lo as the iinner can be l.elpcd by 
 it. For as ('.K)n as ever thou fmneft, the law lays its curfe on 
 thee, which is a dead weight tliou canft by no means throvv 
 <'>5*; no, not tho* thine * head were waters, and thine eyes a. 
 fountain of tears, to weep day anc^ night for tliy (in.* That is, 
 
 * what the !a\v cannot do, in tliat it is weak, through the flefti,* 
 Kom. viii. 3. Now thou art another profane EJau, that liath 
 fold the blell:ng ; and there is no place for repentance, tlio* 
 thoti feelieH: it carefully with tears, while under that covenant. 
 ( y.) There is nr^ accepting of the will for the deed under this 
 f ovenant, wlncli was not made for good will, but good works. 
 The m'frike in this point rn;^? many." They are not in Chrift, 
 bit lLi::i'. under the firlt covenant; apd yet they will plead 
 this privilege. This is juft as if one haying made a fealt for 
 thole of his own family, when they fit down at table, another 
 man's fervant that has run away from his mailer, fhould pre- 
 fumptnoufly come forward and fit down among them : would 
 not the m.nll:cr of the feall give I'uch a Itranger that check, 
 
 * Friend, how earned thiou in hither V And fiuce he is none of 
 ri? family, comaiand him to be gone quickly. Thouj^h a 
 rr.Mter accept the gf>od will of his own child tor the deed, can 
 a hiied fervant expect that prAilege? (6.) Ye have nothing 
 to d'j with Chrift, while under this covenant. By the law irf" 
 Gocl a \vou.an cannot be married to two hu(bands at once: 
 tither death or divorce mull di/Tolve tl»e firft marriage, ^re fhe 
 
 .an marry an«:»ther. So we muft firft be dead to the law, ere 
 we caji be married to Chrilt, Rom. \\\. 4. The law is the firft 
 hufband ; Jdus Chrift who raif'eth the dead, miirriet the widow 
 that was heart broken nnd Hain by the firlt hufband.. But 
 while the foul is in the houle with the fiHt hufband, it cannot 
 plead a marriage relation to Chri't ; nor the bencrits of a 
 mirriaiTC covena-it, a\ h'ch is not yet entered unto, Gal. v. 4. 
 
 * Chiilt is l)CC(m2 of no effect to you, \\ho(t>e\er of you are 
 Juftined by the law,' y are f dicn from C'ftce.* Peccc, pardon, 
 and fuch like bene'»ts arc all benefits of the covenant of grace. 
 Aad^ye muft /iot tblitk tollniid o/f from Chiilt, ar.d t!ie ma- 
 nage 
 
Head II. ^ Marl's natural State afplicd. 115 
 
 riage covenant with him, and yet plead tliefe benefits ; more 
 than one man's wife can plead tlie benetit of a contract of 
 marriage pall betwixt another man and his own "wife. Lallly, 
 See the bill of exclulion. pall in the court of iieaven, againll ail 
 under the covenant of works, Gal. iv. 5c. * The Ion of the 
 bond-woman (hall not be heir.* Compare ver. 24. Heirs of 
 v/rath mult "hot be heirs of glory. Whom tlie firll covenant 
 hath power to exclude out of heaven^ tlie fecond covenant 
 cannot bring into it. 
 
 Objection. Thicn it is impoflible for us to be faved. Anfwer, 
 It is lb, while you are in that ftate. But if. you would be out 
 o? that dreadful condition, haiien out of that llate. If a mur- 
 derer be under fentence of death ; ^o long as he lives within the 
 kingdom, the laws will reach his life : but if he can make liis 
 cfcape, ami get. over the lea, into the dominions cf another 
 piince; Our laws cannot reach- him there. Tliis is what we 
 would have )ou to do: fiee out of the kifxgdom of darknels, 
 into the kingdom of God's dear Son ; out of the dominion oF 
 the law, into the dominfon of grace ; then a!l the curfes of the 
 law, or covenant of works, {hall never be able to reach you. 
 
 Motive 2. O yc ciiildren of wrath, your frate is wretched, 
 fjr ye have loft God ; and tliatis an unfpeakable lofs, * Ye are 
 without God in the world,' Eph. ii. 12. Whatever you may 
 call yours, you cannot call God yours. If we look to the earth, 
 perhaps you can tell us, that land, that* houle, or that herd of 
 cattle, is yours. But let us look upward tt> heaven, is that 
 God, that grace, that glory yours i Truly, you have neither 
 part nor lot in that matter. When Nebuchadne7.zar talks of 
 cities and kingdoms, O how big does he fpeak ! 'Great Baby- 
 lon that I have built, — my power,— ^my nvajefty :' but he tells 
 a poor tale when he comes t».) fpeak of God, fa\ing, ^ Your 
 God,' Dan ii. 47. and iv. 50. Alas ! iinner ^vhatever thcu haft, 
 God is gone from thee. O the mifery of a ^odlefs foul ! Plaft 
 thou loft God? Then, (i.) The Tap and fubftanceof all that 
 thou haft in the world, is gone. 1 he godlefs man, hive what 
 he will, is one that hath not, Mat. xxv. 29. I defy the un- 
 regenerate man to attain to foul-fatisfaction, whatever he pol- 
 ieffeth, fmce God is not his God. ^Ali hi« days he cateth in 
 darknefs : in every condition, there is a fecret dliratisfaclioa 
 haunts his heart like a ghoft : the foul wants Ibmething, the' 
 perhaps it knowcth not what it is : and fo it will be always, 
 till the feul return to God, the fountain of I'atisfaclion. 
 (2.) Thcu canlt do uothiing to purpofe for thylelf ; for God is 
 
Ii6 ^Xii*f"i ^"^ li-c Unrcgsnzrute. State II. 
 
 g )ne, ' his foal is departed fVoiTi thee,' Jer. vi. 8. like a leg out 
 otj'iint hanging by, whcre.if a mail hath no ufe, as the word 
 there vn'cd doth bear. Lofuig God, thou hall loll the fountain 
 of good ; and fo, all grace, ali goodncfs, all the laving influ- 
 ences of his Spirit. Whatcaiilt thou do then? What fruit 
 canft thou bring forth, more tiian a branch cut off from the 
 ftock? John XV. 5. Thou art become unprofitable, Rom. 
 iii. 12. as a filthy rotten thing tit only for the dunghill, 
 (j?.') Death has come up into thy windows, yea, and has 
 liittled on thy face ; for God in whole favour is life, Pfal. 
 xxx, 5. i^ gone from thee, and lb the foul of thy Ibul is de- 
 parted. What a lothlome lump is the body when the foul is 
 gone ? Far more lothlome is thy foul in this cale. Thou art 
 dead while thou li\ ell. Do not deny it ; leeing thy fpcech is 
 laid, thine eyes clofcd, and all fpiritnal motion in thee ccafeth. 
 Thy true friends who fee thy cafe, do lament, becauie thou art 
 ^^one into the land offilence. (4.) Thou haft not a fteady 
 triend among all the creaturesofGod; for now that thou hafl 
 loft the Mafter's favour, all the family is let againft thee. 
 Confcience is thine enemy : the word never Ipeaks good of thee : 
 God's people lothe thee, lb far as they fee what thou art, 
 Pfal. XV. 22. The beifts and ftones cf the field are banded 
 to^^ether againft thee. Job v. 2;. Ho(. ii. t8. Thy aieat, 
 drink, clothes, grudge to be i'erviceable to the wretch that has 
 loft God, and abuieth them to his diihonour. The earth 
 groaneth under thee ; yea, ' the whole creation groaneth, and 
 travaileth in pain together,* becaufe of thee, and luch as thou 
 aVt, Rom. xvi. 22. Heaven will have nothing to do with thee \ 
 for * there (hall in no wile enter into It any thing that defileth, 
 Rev. xxi. 22. Only * hell from bAeath is moved for thee, 
 to meet thee at thy coming,* Ha. xiv. 9. Laftly, Thy hell is 
 begun already. What makes hell, but exclufion from the 
 pretence of God ? * Depart from me ye curfed.* Now ye are 
 gone from God already, with the curfe upon you. That (h;>ll 
 be your punifhment at length (if ye return not) which b now 
 your choice. As a gracious ftate is a ftate of glory in the bud ; 
 lo a gracelefs ftate is hell in the bud ; which if it continue, will 
 come to perfeflion at length. 
 
 Motive i- Confider ihe dreadful inftances of the wrath of 
 God ; and let them lerve to aw akcn thee to flee out of this 
 ftate. Confider (i.) How it has fallen on men. EvA in 
 this world, many have been fet up as monuments of divine 
 vengeance \ tlvat others might fear. Wrath has fwept away 
 
 mul- 
 
Head !I. Alartn to the Unregenerate. iiy 
 
 multitudes, who have fallen together by the hand of an angry 
 God. Conlider how the Lord ^ fpared not the old v/orld'^ 
 bringing in the flood upon the world of the ungodly : and 
 turning the cities of Sodom and Gomorrah into afhes, con- 
 demned them with an overthrow, making tliem an example 
 \into thofe that after Ihonid live ungodly,' 2 Pet. ii.. 5, 6. But 
 it is vet more dreadful to think t>f that weeping, wailing and 
 gnalhing of teeth, amongft thole, who in hell lift up their eyes, 
 but cannot get a drop ot water to cool tlieir tongues. Believe 
 thefe things, and be warned by them ; lelt dcltruction come 
 upon thee, for a warning to others. (2.) ConfiJer hew wrath 
 fell upon the fallen angels, whoie cal'e is abioluteiy hopclels. 
 They were the firit that ventured to break the hedge of the 
 divine law ; and God let them up for monuments of his wrath 
 againft fm. They once left their own h.aibtation, and were ' 
 never allowed to look in again at the hole of the door ; bur 
 they are * relerved in everlalting chains under darLnels, unto- 
 the judgment of the great day,' jude 6. Laftly, Sehold how 
 an angry God dealt with his own Son, Ttanding in the room oi 
 elect Imners, Rom. viii. 32- * God fpared not his own Son/ 
 Sparing mercy might have been expected, if any at all : If any 
 perfoij CO Hid have obtained it, iurely his own Son would have 
 got it ; but he fpared liim not. The Father's delight is made 
 a man of forrows : he who is the wifdom bf God, becomes fore 
 amazed, ready to faint away with a fit of horror. The weight 
 of this wrath make^him fweat grea't drops of blocd. Ry the 
 fiercenefs of this fire, liis heart was ' like wax melted in t'le 
 raidftofhis bowels.' Behold here how fevere God is agaiuft 
 lin! the fun was ftruck blind with this terrible fglit, rocks 
 were rent, graves opened, death, as it were, in the excefs of 
 aitonilhment, letting its priibners flip away. What is a del-.ige, 
 O-lhower of fire and brimftone on Sodomites, the terrible noife 
 of a diifoUing world, the whole fabrick of heaven and earth 
 iulling down at once, angels caft down from heaven into the 
 bottomlcis pit ? What are all ti'iefe, I fay, in comparifcn with 
 tliis ? God fulfeiing ! groaning, dying upon a crofs ! infinUe 
 Kolinefs did it, to make iin look like itielf, viz. infinitely odious. 
 And will men live at eaie, wliile expofed to this wrath. 
 
 Lastly, Conlider what a God he is, with whom thou bait 
 to do, whofe vvratln thou art liable unto : He is a God of infinite 
 knovvledge andwifitiom-, fo that none of ' thy fins, however 
 lecret, can be hid from }:im. He infallibly finds out all means 
 vvhcitby wiatli may be executed toward tVie fatisfying of 
 
 i'lilicc. 
 
„..li 
 
 ic8 Alarm to the Unrsgenerats, State 
 
 juftice. He is of iufinite pov/cr, and fo can Jo what he will 
 againft the fmner. How heavy muft the ftrdces of wrath be, 
 which are laid on by an omnipotent hand 1 infinite power can 
 make tlie finner prlfcncr, even when he is in his pieatelt rai^c 
 againft heaven : It can bring again the Icveral parcels of duft, 
 •ut of the grave; put them together again, icu.iite thc^lcul 
 and the botly, fil: thciyj before the ti ibunal, hurry iheni away 
 to tlie pit, and hold theni vp with the one hand thro' crernlty, 
 while th«y arc lafhcJ with the other. He is. infinitely juft, and' 
 therefore nmft pumlh ; it were a^jnc; contrary to his nature Xo 
 fuifer the finner to cfcape wrath : Hence the executing of this 
 wrath is pleafmg to him ; for tho' the Lord hath no dcligl-.t in 
 the death of the {inner, as it is the dertru>5lion of his own crea- 
 ture ; yet he delights in it, as it is the execution of juftice: 
 ' UpoA the wicked hv- ftia-U rain iiiares, tire and brimltone, and 
 an iiorrible tern p eft ;' Mark the reafon, ' For the righteows 
 Lord loveth righteoufnel's/ Plil. xi. 6,7 ' I will caufe my fnrv 
 to reft upon them, and I w'.U be comforted,* Kzek v 1 3 * I alio 
 w.ll laugh *t your calamity,' Prov i 26 Finally, He lives 
 for evTT, t J purfuc th^ quarrel : Let us therefore conclude, 
 ' It is a fearful thing to fall into the hands of the liviag God.* 
 
 Be awakened tlien, O young fmner -, be awakened, O old 
 (inner, who art yet in the itate thou waft born in : Your fccu- 
 rity is none of God's allowance, it is the flccp of death ; rife 
 out of it ere the pit clofe iti mouth on you : It is true, you may 
 put on a breaft- plate of iron, znalce your brow brafs, and your 
 hearts as an adamant ; who can help it ? But God will break 
 that brazen brow, and make that adamantine heart, at laft, to 
 fly into a thoufand pieces : Ye may, if ye v/IH, labour to put 
 thefe tilings out of yoi.*r heads, thiit yc ^Tiiy yet fleep in a (ound 
 (kin, tho' in a fute of wrath; Ye may run away with the 
 arrows flicking in your conlciences to your work, to work 
 thec^away: or to yt)ur beds to flecp them out ; or' to com- 
 pany t'O (port and laugh ihem away : but convidions (b ftifled 
 will have a fearfid rcfurre.5tion : and the day is coming, when 
 the arrows ci writh fnall fo ftitk in thy foul, as thou (halt 
 n::ver be able to pluck th.em out thro* the ages of eternity, 
 unlcfs thou take warning in time. 
 
 But if any dclire to flee from the wrath to come; and for 
 t*wt end, toki:ow what courfe to take; I olTer them thel't few 
 ailvicc^, and obteft and btlccch them, aj> tliey love their own 
 fouli;, to fall in with them •* (l^ Retire yourfclvcs into fome 
 ftcrct place, and there meditate on tliis; your mifery : Believe 
 
 it. 
 
• Head IT. Kovi to flee from Wrath. 1 1 9 
 
 it, and fix your tliouglits on it : Let each put the queftion t* 
 himletf, How can I live in this ftate? How can 1 «<ie in it? 
 How will I rife again, and itand before the tribunal of God in 
 it f (2) Confider levicully the fin of your nature, heart and 
 hfe : A kindly light oi wrath flows from a deep fenie of fm r 
 They who fee themlelvcs exceeding fmful, will find np great 
 dilficulty to perceive tl:emfc^.'es to be heirs of v/rath. 
 J[q) Labour to juiufy God in this matter: To quarrel with 
 God about it, and to rage like a wild bull in a net, will but fix 
 you the more in it: Humiliation of foul, before the Lord, is 
 necefTary for an eicape : Grxl will not fell deliverance, but 
 freely gives it to thofe, who lee tliemfelves altogether unworthy 
 -of his favour. Laflly, Turn your eyes, O prifoners of hope, 
 tov/ards the Lord Jeiiib Chriit ; and einbrace him a? he offereth 
 iiimfelf, in the gofpel; *■ There is no lalvatioij in any other,* 
 A<5lsiv. 12. God is a confuniing fire; ye aie the children of 
 wrath : if the Mediator interpole not betwixt him and you, ye 
 are uncione for ever. If ye would be fafe, come under his 
 fhadow: one drop c^ that wrath cannot fall there, for he 
 ^ delivereth us from the wrath to come,' i ThclT. i'.lc. 
 Accept of him in his covenant, wherein he ofFercth himfelf to 
 thee : and fo thou flialt as the captive woman, redeem thy iife, 
 fcy marrying the Conqueror. His blood will quench that fire 
 of .wrath, which buruc againft thee: in the white raiment of 
 his rightcoufnefs thou fiialt be faFe ; for no ilorm of wrath 
 can pierce it. 
 
 IL I (hall drop a few words to the faints. 
 
 Firft, Ren. ember, — ' that at tliat time, (namely, when ye 
 were in your natural (late) ye were without Chriit — having 
 J10 hope, and without God in the world.* Call tc mind that 
 ftate, ye were in fonnerly ; and re. iew the miferv of it. There 
 are five luemorials I may thence give in to the whole afTembly 
 of the faints, who are no more children of wrath, but heirs of 
 Gcd, and joint heirs with Chrift, tho' as yet in their minority. 
 (t.) Remember, that in the day our Lord took'yc?ii by the 
 hand, ye were in no better cendition than others ? O what 
 moved him to take you, when he pafl: by your neighbours! he 
 found you cliildren of wrath, even as others; but he did not 
 leave you fb. He came into the common prilbn, where you lay 
 in your fetters, even as otliers : and from amongft the multi- 
 tude of condenmed malefaftors, he picked out you, commanded 
 your fetters to be taken off, put a pardon in your hand, and 
 -bcought you iiito tile glorious liberty of the cliildreu of God 
 
 whiiC/ 
 
110 Duty df thofe who ar» State II. 
 
 tlhilche left others in the devil's fetters. (2.) Rjcmembcr 
 fHere was nothing in you to engage him to love you, inthe <Ja\ 
 he f.rlt appeared for yoiir deliverance. Ye were children ot 
 wrath, even as others, lit for hell, and altogether unfit foi 
 fea\ e.i : yet the King brought you into the palace : the King\- 
 Son mac^e love to you a condemned criminal, and efpoufed you 
 to lumliilf, on the day in which ye might have had been led 
 f )rth to execution. * Even fo, Father, for lo it feemeth pood 
 mthyfurht,* Matth. i«. 26. (5.) Remember, yc were iiiur- 
 t6 be lotlied than loved in that day. Wonder, tl.at when he 
 faw you in your blood, he ]ookcd not at you with abhorrence, 
 and palTed by you. Wonder that ever luch atimecouKi It 
 * a time of love,' E29ek. xvi.8. (4.) Remember, ye are dccki d 
 with borrowed f^.ithers. It is bis comelinefc^, which is u,^ .) 
 you, ver. 14. It was he that took olf your prifcn garmci ti, 
 and clothed you with robes of rightcoufnel"^, garments of lal- 
 vnt!';n : garments wherewith ye are ariUyedas tlie lilies which 
 r.o:i not, neither dr» they Ipin. He took the chains fi-om otf 
 your arms, the rope from about your neck ; put you in luch a 
 ATt^<. as ye might be fit for the court of heaven, even to eat at 
 iVic Kind's table. (5.) * Remember your faults this day :' as 
 Pharoah's butler, who had forgotten Jofeph. Mind how you 
 hive forgotten, and how unkindly you have treated him, who 
 remeinbred you in your lo^y eJlatc. * Is this your kindnefs to 
 your friend I* In the day cf your deliverance, did ye think,, yc 
 could have thus requited him, your Lord ? 
 
 Secosdly, Pity the children of sv rath, the world that 
 Xi^s in wickednefs. Can ye be unconcerned for them, ye wl.o 
 were once in the fame cwxiition ? Ye have got afliore indeed, 
 but your fellows are yet in hazard qf perilhing -, and will not 
 ye -make them all polTible help for their deliverance? What 
 they are, ye fometimes were. This may tlraw pity from you, 
 and engage you to ufe all means for their recovery. Sec 
 Tit. iii. T, 2, ?. 
 
 Th I rply, Admire that matrhlefs love, whith brought you 
 out of the ftate of wrath. Chrill's love was active love, he 
 * loved thy foul from the pit of corruption.' It was no eafy 
 work to purchafe the life of the condemned finner ! but he 
 gave his life for thy life. He gave his precious blood to quench 
 t'lat flame of wrath, which otherwile would have burnt thee up. 
 Men get the beft view of the ftars, from the bottom of a deep 
 pit: from this pit of miter y into which thoa waft call by the 
 liril Adam, thou may ft get thebcli view of the Sun of righteouf- 
 \ ' neJ?, 
 
 ?^i 
 
Head II. Deliv.r^d from Wrath, I2t 
 
 nefc, in all its dlmcnfions; He is the feconJ Adam, v/ho took 
 tiice out of the horrible pit, and out of the miry clay. How 
 broad were the (leu t^ of tnat love, wliich C9vei«>i- fach a 
 mu'iLitude of fins ! behold the length of it, reaching * from cver- 
 klling to everlaftvig,' Pfal. ciii. 17. The depth o? it, goinj; 
 lo low as to deliver tliee ^ from tlie loweft l^ell,' F^al. Ixxxvi.i 3. 
 The height of it, in raifmg ttiee up to ^ fit in heavenlv places^* 
 Eph. ii. 6. 
 
 Fourthly, Be humble, carry low fails, walk f^ftly all" 
 y.o'ir years. Be not proud of your gifts', graces, priyiieges, or 
 attainments; but remember ye were children orwrath, even 
 AS others. The peacock walks llowly, hangs down his ilarry 
 feathers, while he looks ^to his black feet, ^ Look ye to tlie 
 hole of the pit, whence ye are digged,' and walk humbly as 
 it becomes free grace's debtors. 
 
 Lastly, Be wholly for your Lord. Every wiiis is obliged 
 to be dutiful to her hufband ; but double tics lie upon her who 
 was taken from a prifon or a dunghill. If your Lord has de- 
 livered you from wrath, ye ought, upon that very account, to 
 be wholly his : to aft for him, to i'uffer for him, and to do 
 whatever he calls you to. The laints have 'no reafon to com- 
 plain of their lot in the world, whaiever it be. Well may 
 they bear the crof- for him, by whom the curfe was born away 
 from them. Well may they bear the wrath of men, in liis 
 caufe, who has freed them from the wrath of God ; and chear- 
 fully go to a fire for him, by whom hell-fire is quenched to them. 
 Soul and body, and all thou hadft in tl^e world, were Ibmetimes 
 under wrath : he has removed that wrath, (hall not all thele 
 be at his fervicc ? That thy foul is not overwhelmed with the 
 wrath of God, is owing purely to Jefus Chriil ; and fhall it not 
 .dien be a temple for his Spirit : That thy heart is not filled with 
 horror and defpair, is owing to him only : to whom then fhould 
 it be devoted but to him^ilone ? That thine eyes ai-e not blinded 
 with the fmoak of the pit, thy hands are not fettered with 
 cliains of darknefs, thy tongue is not broiling in the fire of hell, 
 and thy feet are not (landing in that Take that burns with fire 
 and brimllone, is owing purely to Jefus Chrift: ; and fhall not 
 thefe eyes be employed for him, thefe hands aft for him, that 
 tongue fpeak for him, and tliei^ feet fpeedily run his errands ? 
 To him who believes that he was a child of wrath, even as 
 others, but is now delivered by the bleffed Jefus, nothing vail 
 appear too much, to do or fuffer for his deliverer, wken he has 
 a fair call to it. L IIL To 
 
I £2 Man unable State II. 
 
 III. To cduclude with a wofd to all ; Let no man think 
 lijzhtly of C'l, which lays the firmer open to \kit wrath of God. 
 Let not the fin of our nature, wl»ich wreaths the -yoke of God's 
 wrath f>3 early ahout our neck?, fcem a fmall thing m our eyes. 
 Fear the Lord, beciufe of his drCAilTul wrath. Tremhle at' the 
 •thought of fin, aj^aiiill which God has fixh fiery -indignation, 
 •Look on his wrath, and lUndinawc, and fm not. Do you 
 tliink this 'm, to prcls you to Cavlfii fear ? If it were fo, one had 
 better be a Have to God with a trembling heart ; than a free 
 nun to the devil, with a I'earcd confcicnce *nd a heart of 
 adamant. But it is not fo, you may Ime hiin, acd thus fear 
 him too ; yea, ye ought to do it, though ye were faints of the 
 lirft magnitude. See Pfal. cxix. lo. Matth. x. 2^. Lukexii. ^ 
 Heb. xii. aS', a9. Altho' ye have paft the gulf of wrath, b ^ 
 in Jefus Chrilt ; yet it is but rcafonable, your hearts Oliver wl;c:i 
 ye look back to it.. Your fm iVill delerves wrath even as the 
 iitis of others : and it would be terrible to be in a fiery furnace ; 
 altho' by a miracle, we were fo fenced agaiiifl it, as that it 
 -<.ould not harm us. 
 
 HEAD m. 
 
 Man's Utter Inability to recover Himfcin 
 
 Romans v. <* ■ 
 
 For "Mhcn we were yet -without ftrength^ in dus time 
 Chrift died for the ungodly. 
 
 John vi. 44. 'No man can come io me, except the Father 
 which hathfcnt me^ draw him. 
 
 WE have now had a view of the total cortuption of man S 
 nature, and tliat load of wrath which lies on htm, that 
 gulph of mifery he is plunged into in his natural flate. Bu; 
 there*s one part of his mifery tliat dcfenres particular confidera- 
 tion ; namely, his utter inability to recover himfclf, the know- 
 ledge of which is neccflary for the due humiliation of a fmner. 
 AVha* I defign here is, only to propofe a few things, whereby 
 
H€2d III. t^ reeovsr himfiif, 123 
 
 to comlnce the unregenerate man of this his inability j that he 
 Biay lee an abfolute lited of Chrilt, and of the power of his grace. 
 
 As a man that is fallen into a pit, cannot be fuppofcd to help 
 himfelf out of it, but by one of two ways ; either by doing all 
 Urmfdf alone, or taking hold of, and improving the help offered 
 Mm bv others : fo an unconverted man cannot be fuppofed to 
 help h'imfeif out of that ftate, but either in the way cf the law, 
 or covenant of works, by doing all himfelf without Chrift: or 
 clfe ir» the way of die gofpel, or covenant of grace, by exerting 
 ■hi? own ftjenc^th to lay hold upon, and to make ufe of the lielp 
 offered him by a Saviour. But alas ! the unconverted man is 
 -dead in the pit, and cannot help himfelf, either of thefe ways. 
 Not the firil way : for tHe firib text tells us, that when cur 
 Lord came to help us, * we were without flrength,' unable to 
 rcctjver ourfelvcs. Wc were upgodly j therefore under a 
 burden of guilt andvvrath; yet without (frength, unable to 
 ftand under it : and unable to throw it off, or get from uiider" 
 it : fo tliat all map' ind had undoubtedly penined,had not ChrilV 
 died for the ungodly, and brought help to them who could 
 never have recovered themielves. But when Chrk^ comes and- 
 •jffercth help to frnners, canr/ot they take it I Cannot they im- 
 prove help \Yhen it comes to their hands ? No, the fecond text 
 tells us, they cannot: * No man can come unto me, (i. e. be- 
 lieve in me, John vl. 35.) except the Father draw him.* Tliis 
 is a drawing which enables them to come, who till then could 
 not come; and therefore could not help thcnifelves, by improv- 
 iiig the help offei-ed. It is a drawing, which is ahvays effedua! ; 
 for it can be no lefs than hearing and learning of the Father, 
 which whofo partgCkes of, cometh to Chrift, ver. 25. There- 
 fore it is not drawing in the way of mere moral fjafion, which 
 ma^ be, yea, and always is ineffeclual : but it is drawing by 
 mighty power, Ephef. i. 19. ablolutely heceiTary forlhem that 
 have no power m thcmlelves to come and take hold of thft' 
 offered, help. 
 
 Hearken then, O unregenerate man, and be convinced, tV. at 
 as thou art. in a molt miierabie ftate by nature; fo thou art 
 utterly unable to recover thyfclf, any manner of way. Thoi>- 
 art ruined; and what w-ay wilt thou go td work, to recover 
 thyfelf? WWch of thefe two ways wilt thouchufe ? Wilt thou, 
 try it alone! Or wilt thou m.ake ufe of help ? Wilt thou fiU 
 on the way of work>, or on the way o^ the gefpel ? I know 
 very well, thou wilt not fo much as try the way of the gofpel, 
 till once thou haft Sound the recovery impraiticLble^ ip tli way 
 
 L 2 ' " of 
 
124 ^^^* unable State II. 
 
 of the law. Therefore mi wliere corn^ iintii 
 teaches men to be^in, viz. «..:.,. ..,■., of the law '^** •» 
 
 I. Sinner, I would have thee l*eiieve that dr. 
 never effect it. Work •^-'^ <^" thy heft; th<.u I'iit.. 
 able to v/ork thyfelf ou: - tc of cprription ?.'.\ 
 
 Thou uluft have Chrid, ^i.c l..wu (lialt pcriih cteriuliv. i: :s 
 •nly Chrtlt in you, can be the hope of glory. Dut if ^hou wilt 
 needs try it, then I muft lay before thee, from the unalterable 
 word of the living God, two things which thou mull do for 
 tliyfelf. And if thou caiiil do them ; it muft be yielded, that 
 thou art able to recover thyfelf: but if not, then tliou canll do 
 nothing this way, for thy recoveiy. 
 
 First, * If thou wilt enter into life, keep the command- 
 mcnts,' Matih. xix. 1 7. That is, if thou wilt by doing, enter 
 into life, then perfe<flly keep the ten commands. Wn tlie fcope 
 of thcfe >vords is, to beat down the prid^ of man's heart; and 
 to let him fee the abfolute need of a Saviour, from the impolH- 
 bility of keepi'.ig the latv. The anfwer is giv fen, fuitable to the 
 addrcfs. Our Lord checks him. for his compliment, ' Good 
 Mafter,* ver. 16. te!linghim, 'There is none good but one, 
 that is God,* ver. 1 7. As if he had faid, you thii^k yourfelf 
 a good man, and me another ? but where goodnefs is fpoken of, 
 men and angels ittay vail their faces before tl/€ good God. And 
 as to his qiieition, wherein he difcov^reth his legal difpofition, 
 Chrift does not anfwer him, faying, ' Believe and thou (halt be 
 faved:* that would not have been fo fealbnaMe in the cafe of 
 one, who thought he could dav.'cll enough for limfeif, if he but 
 knew what' good things he /liould do ; but, fuitable to*thc 
 hiimour the man was in, ire bid him ' keen the commandments :' 
 keep them iiicely and accT^rately, as tho.'e that watch malefac- 
 tors in prifon, lell any of them efca^e, and their life go for 
 iheir's. Sec then, O unregenerate min', what canft thou 60 in 
 this matter; for if thou wilt recover thyfelf in this ^Va/, thou 
 mnn: perfectly keep the commajidmeHts of God. 
 
 And (i.) Thy obedience mull be perfc(5t iii rcrpc<5l of the 
 principle of it; that is, thy foul, the principle «f a^ion, muft 
 be pei'fc<5tly pufe, and altogether without fin. For the law 
 requires all moral perfeftion ; not only a<5tual, but habit lal, and 
 io condemns original fm;' impurity f)f nature, as well as of 
 a(5lions. Now, if thou canil bring this to pafs, thcui fhalt bc' 
 able to anfwer that queftion of Solomon's fo as neve^- ore of 
 Adam's pofterity could yet anfwer it, Prov. xx. 9. * Who can 
 f»y, 1 have made my heart clean?' But if thou canft not, the 
 
Head III. to recover hlmftlf, 125 
 
 very want of this peifeilion i^ iin ; and To lays thee open to 
 the curie, and cuts thee piFfiORi life. Yea, it makes all t^ine 
 actions, even thyjbell adions finful, ' for who can bring a clean 
 tiling out of an unclean V Job xiv. 4. And doil thou think by 
 fin, to help thy felf out of Un aiid muery I ( 2. ) Thy obedience 
 muft alio bevelled in parts. It mail be as broad as the whole' 
 law of God : if thou lackeit one ti:iing, thou art undone j for 
 the law denounceth the curie on him that cbntmueth not iii; 
 every thing written therein, Gal.iii. 10. Thou mufi give in-, 
 ta-nal and external obedience to the whole law i, keep al"! the 
 commands; in heart and life. If thou breakeft any one ©f them^ 
 that will iiifure thy ruin.' A vain thougjit, or idle word, will 
 ftill (hut thee up, under the curfe. {3.) ^^ muft he perfect ui 
 refpect pfde^^rees; as was the obedience of Adam, . while he 
 fiiood in his innocence. Tliis the~law requires, and \>iU ^ccept 
 of nolefs, Mat. xxii. 37. ' Thou (halt love the Lord thy Gud^ 
 with ail thy heart, and with all thy foul, and v.ithali thy 
 rainri.' If one degree of that love required by the la\v, be 
 wanting; if each part of thy obedience b)e not fcrcv/ed i;p to 
 the greateft height commanded ; tliat want is a breacli cf the 
 law, and fo leaves thee Hill under the curie. One may bring 
 as many buckets of water to a bcufe that is on f.re, as he is able 
 to carry: and yet it may be confumed ; and will be To, if he 
 bring not as many as will quench the fire. Fven fo, although 
 thou fhouldit do what thou art able, in keeping the commands i 
 if thou fail in the lead degree of obedience which the law en- 
 joins, thou axt certainly ruined for ever; unlefs thou take hold 
 of Chrift, renouncing all thy righteouJhefs as filthy rags. See 
 Rom. X. 5. Gal. iii. 10. Laftly, It muil be perpetual, as the 
 man Chrift's .obedience was, who always did the thing? that 
 pleafed the Father; for the tenor of the law is, * Curled is he 
 that continueth not in all things written in the law, t6 do them. 
 Hence, tho' Adam's obedience w a^ For a wlnle abfolutely per- 
 ftSi ; yet becaufe at length he tripped in one point, viz. in eat- 
 ' ing the.forbidden fruit, he fell under the curfe of the law. If 
 one fhould live a dutiful fubjefl to his prince, till the clofe of his 
 days, and ti-^en confpire againft him, he mufi: die for his tresfon. 
 P'ven fo, tho' thou IhouldiT, all the time of thy life, live in per- 
 fect obedience to the law of God : and only at the hour of dearth 
 entertain, a vain thoughtj or pronounce an idle v/ord : that idle 
 v.'ord or vain thought, would. blot out all thy former righteouf- 
 nefs, and ruin thee; namely, hi this way, in which thou art 
 i'cekiijff to recover thvfeU". L ^ Now 
 
J 26 Man unable State II. 
 
 Now fuch is the obedience thou mufl pcvForm,iFt}xou woulu'i; 
 recover thyfelfin the way of the law. But iho' thou Ihouidit 
 thus obey, the law itakes thee down in the ilatc of wrath, till 
 another demand of it be latislied, viz. , 
 
 Secondly, Tliou mull pay what thou o weft. It is un- 
 dqniable thg^ art a iiuner; and whate\'er th<ju mayell be iu 
 time to co;ne, jultice mull be ladsfied tor thy lin already com- 
 mitted. The honour of the law mult be maintained, by tlvv 
 futTcring the denounced wrath. It may be thou l^ft chant^< d 
 thy courl'c of life, or art now refolved to df>it, and fet about 
 the keeping of the commands of God : but what hatt thou done, 
 or'wliat wilt thou do, with the old debt? Yo«r obedience to 
 God, tlio' it were perfect is a debt due to him, for the time 
 wherein it is performed ; and can no more fatisfy for fonner 
 fuis, than .ii tenant's paying the current year's rent can lati^fy 
 the mailer for all bygones. Can tlie paying of new debts ac- 
 quit a man from old accounts ? Nay, deceive not yourfelves, 
 you will find thefe laid up in ilorc with Govl, * and fcaletl up 
 among his trcafures,' Dcut. xxxii. 34. 1 remains then, that 
 either thou mult bear that wrath, to which for thy fm thou art 
 liable, according to the law ; or elfe, thou muft acknowledge 
 thou canit not bear it, and th;^TCupon have recourle to the furety 
 the Lord jefus Chri/t. Let me now alk thee, art thou able to 
 iatisfy tPie juftice of God? Canft thou pay thy own debt? 
 Surely not : for, feeing he is an infinite God, whom thou halt 
 offended, the puniiTiment, being luited to the quality of the 
 D^Fence, mufl be infinite. But lb it is, thy puni(^ment or fuf- 
 fei-ings for fm cannot be infinite in value, feeing thou art a finiie 
 creature : thererore they mufl be infinite in duration or con- 
 tinuance ; that is, they mull be eternal. And fo all tliy fuffer- 
 ings in this world, are but an earnell •f what thou mufl fufFer 
 in the world to comu; ,. 
 
 Now, fmner if thou caiifl anfwer t^.cle demands, tbou mayft 
 recover thyfelf in the way of the law. But art tliou not con- 
 frio'is of thy inability to do any of thefe things, much more to 
 do them all ? Yet if thou do not alj, thou'dofl nothing. Turn 
 then to what courfe of life thou wilt, thou art Hill in a flatc of 
 wrath. Screw up thy obcdien«;c to the greatefl height thou 
 fand ; fuffer what Grxl lays upon thee, yea udd, if thou wilt 
 to the burden, and walk unJer*all, without the Icaft impatience : 
 yet all this will not fatisfy the demanis of the law ; and there- 
 fore thou art flill a ruined creature. Alas! (inner, what art 
 fiiou uoin^, wiiile ihoa flri\ eit to help tliyfelf 3 but doft not 
 
 .re- 
 
Head IH. io recover him/ilf, 127 
 
 receiv e and unite with Jefus Chriit ? Tho»i art labouring in tl^ 
 fire, wearying thylelf for very vanity ; labouring to enter into 
 heaven by' the door, which Adam's <iu lo bolted, as neither he^ 
 nor any ot'his loit pollerity can ever enter by it. JOoit thou 
 not fee the liaming fw6rd ofjuilice keeping tii.^e off from the 
 tree of lile ? Doil thou nothear the law.dcaoui.cing ^ cnrie on 
 thee for aii thou art doing ; even for thy obedience, thy prayers, 
 thv tears, thy fetbrmationof life, &c. 'becaufe, being under the 
 law's dominion, thy beil works are not fo good a^ it requu'es 
 ttiem to be, under the pain of the curfe \ Believe it, ^ay^, if you 
 live and die out of Chrill, without being aftually united to him 
 as the fecond Adam, a life-giving Spirit, and without coming 
 under the covert of liis atoning blood : though ye fhould do the 
 UtmolC that any man on earth can do, in keeping the commands 
 of Gf>d, ycfnall never fee the face of God in peace, if you 
 flioifid from, this moment, bid an eternal farewel to tliis w-t3r'ld*s 
 joy, a-.ci all the aiKur^ thereof; and henceforth bufy ycurielves 
 with nothing but the falvation of your fouls : if you ftiould go 
 inn; fome wildeinefs, live upon the^grafs of the field, and be 
 companions to dragons and owls : if you (hould retire to fome 
 dark cavern of ;he earth, and weep tbeie for your iins, until ye 
 have wept yourlelves blind, yea, wept out all the moiilure of 
 your body'; if ye ihould confefs with your tongue, lintil it 
 cleave to tiie roof of your mouth ; pray, till your knees gro\^ 
 hard as horns ; faft, till your body become like a Ikeleton; aud 
 after all this, give it to' he burnt, the word :s g^c (^ut of the 
 Lord's mouth in righteoufnefs, and cannot return ; you fliould 
 perifh for ever, notwithftanding «f all this, as not being in 
 Chrift, Johnxiv. 6. * No man cometh unto the Father l)ut by 
 me.' A(5t^ iv. 12. * Neither is there ialvatioa iii any other.* 
 Mark xvj. 16. * He that believeth not, fhall be damned.' 
 
 Objecl, But God is a merciful Got^, and he knows we are 
 not able to aufwer his deinands ; we hope thifCrefore to- be faved, 
 if we do as well as we can, and keep tliC commands as well as 
 we are able. Anf. (i.) Though thou art able to do many 
 things, thou art not able to do one thing aright ; thou can.! do 
 nothing acceptable to God, being out of Chrilf, John xv. 5. 
 * Without me ye can do nothing.' An unrenewed man, as 
 thou art, can do nothing but hn ; as we have already evinced. 
 Thy belt acTions are fui, and fo they increafe thy debt to juftice ; 
 how then can it be ex petted they. Ihould lefien it ? (2.) If G6d 
 /hould offer to fave men upon condition that they did all they 
 couid ^o, in ol3edience to iiis eoinmand& : \ve have ground to 
 
 thiok^ 
 
I 28 An Obj^ciifin anfwcred. State II. 
 
 ihiii;:, that thcle who 'wowM beuke tlicmfclvcs to that way, 
 ihou'd r.cv'er be la. cd. h'or where is the man, that <Joes as 
 well as he (aa? WliO fees not many falfe Iteps he has ma<!le, 
 which ne ;n:</ht have eviied ?' There are lo many things to be 
 done, '[o many te:fi{)latioiis to carry us out of the road c-f duty, 
 and our naiWe M^dKtiy apt to be fct oii fire of hell, that we 
 wou.d li'.rcly fjii c.en In foine jKiint, that is witliin the tompafs 
 ©four natural ablUtie:.' fe-Jt (3.) Though thou ihouldrt do 
 all thou a. t. ablc'to do, iii rain dolt ihoii hope to be faved in 
 that way. What word of God is tiiis hope of thine founded 
 on ? It is neiti.cr founded on law nor gofpel, and therefore it is 
 hxii a delufion. It is not founded on the gofpel ; for the gofpel 
 leids the foul out of itfelf, to Jefus Chrifl for all : and it 
 *^ tftablilheth the law," . Rom. iii. ;i. whereas this hope of 
 yours tannot be ef^abliilied, b«t on the Vuiii of the law, w;hich 
 God will " ma;znify and make honourable." And hence it 
 appears, that it is not founded on the law neither. When God 
 fet Acam a-working for ha^ppiuefs to himfelf, and his pofterity, 
 pcrfeft obedience was the condition required of him; and a 
 curfe was denounced in cafe of dilbbedience. The law being 
 broken by him, he and his pofterity v/cre fubjeifV to the penalty, 
 for fin committed ; and withal fUll bound to^erfeft obetlicnce : 
 for it is abfurd to think that man's finning and fuiftring for lus 
 fin, (hould free him from his duty of obedience to his Creator. 
 When Chrill cime in the room of the elc6l, to purchafc their 
 falvation, tl!^ fawic were the terms, julticehad the elcd under 
 arrefl: : if he minds to deliver them, the terms are known. He 
 muft fatisfy for their fm, by fuffering the punifhment due to k ; 
 lie muft do what they cannot do, to v/ it, Obey the law pferfeftly, 
 and (b fulfil all righteoufnefs. Accordinc.lv, all this he did, 
 and fo bccami^ '' the end of the law i:ft rif;hteoufnefs to every 
 one tliat believeih," Rom. x. 4. And now doft thou think, 
 God will abate of thefe terms to thee, when his own Son got no 
 abatement of them ? Expe^fl it not, though thou (houlcUl bee it 
 "with tears of blood ; for if they prevailed, they belvwed to 
 prevail againft the truth, juftice and honour of God. Gal. iii. 10. 
 *' Curfcd is every one that continueth not in all thinf^s which 
 are written in the book of the law, to do them.** Ver l- 22. 
 " And the law is not of faith, but the man that doth them (hall 
 live in them.*' It is true, that God is merciful : he cannot but 
 be merciful, onlefs he fave you in a way that is neither confifl- 
 rnt with his law nor gofpel ? Hath not his goodnefs and mercy 
 TuiEiieutly appeared^ in fending the Sou of liis love, to do 
 
 <* what 
 
Head MI. Man unahlc to rgccvtr himfelf, 129 
 
 *^ what the law could not do, in that it was weak tbrotigli the 
 flefil ^'* He has provideil help for them that cannot help thi:;m- 
 ielyes : but thou, infenf'hlc of thine own weaknefj, wilt needs 
 think to recover thy iclf by thine own works j while thou art 
 110 more able to do jr, than ttf remove mountains of brafs out 
 &f their ptace. 
 
 "vVlierefore I cor.cliidc thou art utterly unable to recpver 
 thyfclf, by the way of works, or of the law. O thar tliou 
 Vvouldil conclude the fame concerning thyfeif ? 
 
 II. Let us try next, what the fmner can do to recover hun- 
 felf, in the way of the gofpel : It is likely, thou thinkefi:, tiiat 
 howbeit thou canfl not do ail; by thyfelf alone ; yet J"efus Chriil 
 offering thee help, thcu c»inll of thy felf embrace it, an^ ufe it 
 to thy recovery. But, O Unner, be convinced of thine ab- 
 folute need of the gyace of Chrift, for truly there is help orfereJ, 
 but thou canil not accept of it : there is a rope caft oat to hale 
 fhip-wrecked Tinners to land : bur ahs ! they ha \ e no hands 
 to catch hold of it. They are like infants expf'ied in the open 
 field that muR ftarve, tho* their food be lying by them, unlefs 
 one put it into their mouths. To convince natural men of this, 
 let it be confidered, 
 
 FiRST,-'5'hat although Chrift is offered in the gofpel. yet 
 tbcy cannot believe in him. Saving faith is the faith oi Gild's 
 eletfV; the fpecial gift of God to them, wrought in them by his 
 Spirit. Salvation is offered to them that will believe in Chrift, 
 but * how can yc believe ?' John v. 44. It is offered to tl^ein 
 that will look to him, as lifted up on the pole of the gofpel, 
 Ifa. xiv.^2. But the natural man is fpiritually blind, Rev. 
 iii. ,1 7. And as to the things cf the Spirit of God, he cannot 
 know them, for they are Ijplritually dilcerred, i Cor. ii. 14. 
 Nay, whcfbevcr will, he is welcome; let him come, Rev. 
 xxi). 17. But there n-iUil be a day of power ou the fmner, 
 before the will be willing, Pfal. ex. ;. 
 
 Secondly, M:mi naturally has nothing, where witha! to 
 improve, to his recovery, the hdp breught hi by thccofpel. 
 He is cafl away in a flatc of wrath: but is bound han»i and 
 foot, fo tliat he cannot lav' hold of the cords cf lovr, thrown 
 out to h'm in' the g'.>rpel. < Tlie moH: IkiUul arti£c2r cannot 
 work wiihout inftruirxents, nor can" the moft xunriing mufician 
 play we:l on an inftrument that is out of tune. How can one 
 believe^ how car. he repent, whofe undciTiandin;^ is darknefs, 
 Eph, V. 8. whole heart is a ll:ony, heart; if.flexible, infenfiblc, 
 Ezek. xxxvi, 26. wiiofe affcvliticns are wholly diforderetl and 
 
 diitcni- 
 
130 Man unable to recover himfclf. State I!. 
 
 iiiflempereJ ; who b averfe to good, and bent to evil ? The 
 aj"ni3 of natural abilities arc too (hort to reach Tupematural 
 help : hence thofe who inoft excel in them, are oft-times mod 
 cftranged from fpiritnal tilings, >iatth. xi. 24. ** Thou halt 
 hid thcfe tilings from the wife and prudent.-' 
 
 Thirply, Man cannot work a faving change on himlelf : 
 but fo chanced he tnuit be, elfe he can neitlicr believe nor repent j 
 Bor ever fee hca*. eiu No ailion can be without a fuitablc 
 principle. Believing, repenting, aiui the likc^ arc the produit 
 cf the new nature ; and can never be produced by the old cor- 
 rupt nature. Now, what can the natural man do in this 
 matter I He mufl be regenerate, '/ bej^ptten again into a 
 Jive?y hope : but as the child cannot be aifHvc iii his own 
 generation ; (o a man ca»not be iid^ive, but paiTivc only, 
 in his own regeneration. The heart is rtnit againit Chrifl : man 
 cannot open it, only God can do it by his Rrace, Acts xvi. 14. 
 He is dead in fin 1 lie mull be c^uickcncd, railed out of h& grave ; 
 who can do this but God himlelf? Eph. ii. i, 5. Nay, he mud 
 V-e " created in Cbrill Jclus unto good works," Eph. ii. 10. 
 Thefe are works oF omiiipotency^ and can be done by no 
 •lefs power. 
 
 Fourthly, Man, in his depraved (late, is under an utter 
 inability to do any thing truly good, as was cleared before at 
 large : how then can he obey the gofpel ? His nature is tiiC 
 very reverfe of the gcfpel : how can he, cf himfelf, fall in with 
 that device of falvation, and accept the offered remedy ? The 
 corruption of man*? nature irif*.rnbly concludes his utter inabi- 
 lity to recover himltif any manaer of w^y : and w^ofo is con- 
 vinced of the one, mufl needs admit the other ; for they ftand 
 and fall to^^cther. Were all the purchafe oi Chrift offered to 
 the onregene-aie man, for one good thought, he cannot com- 
 ma-ud it, 2 Cor. iii. 5. ** No^ that we are lufficient of ourfelves 
 to think any thing as of omfalves." Were it offered on con- 
 c'ition of a good word, yet " how can ye, being evil, fpeak 
 gornl things ^" Matth. xii.^5. Nay, were, it left to yonr- 
 fclves, to chufe wliat is eafiefl, Chrifl himlelf tells ^ou, Joha 
 XV. 5. " Without me ye can do nothinc!.' 
 
 Lastly, The natural man cannot but reGfl the Lord, 
 effering to help him ; howbeit that refiflance is infallibly over- 
 come in the elecl| by converting grace. Can the llony heart 
 chulc but refift the flroke ? There is not only an inability, but 
 an enmitv aud obdinacy in nran's wiltby nature. God knows, 
 natural man, (whether thou knowtfl k or not) that •* thou 
 
 uit 
 
HeadllL Ohje^kns anfuaersd. 131 
 
 art obftinzte^ and thy neck is an iron UneW; and thy brow brafs, 
 Ifa. xiviii..4. and cannot be overcome, but by him, wh<i li.ith 
 *♦ broken the gates of brafs, andcut the bars of iron in fuofcler." 
 Hence is there fuckhard work in convertinj^ a finner. Some- 
 times he feems to be caught in the net 6f the golpel ; yet 
 quickly he flips a\\'ay again. The hook catcheth hol3 of him : 
 but he ftruggles, till getting free of it, he makes away with a 
 bleeding wound. When good hopes are conceived of him, by 
 thefe that travel in birth, for the forming of Chriit in him ; 
 there b oft-times nothing brought forth but wind. Tl-^e de- 
 ceitful heart makes many a (hift to avoid a Saviour, and to 
 cheat the man of his eternal happinefs. Thus the natural maa 
 -lies funk in a ftate of iin and wrath, utterly , unable to re- 
 cover himfelf. 
 
 Obje(5l. (i.) If we be under an utter inability to do any 
 •good, how can Goi require us to do it ? Anf. God making man 
 upright, Ecclef. vii.*29. gave him a pcwer to do ever^^ thing 
 he (hould require of him : this power man loft by his own fault. 
 We were bound to ferve God, and to do whatfoever he com- 
 mandediis, as being hij? creatures ; and alfo, ve were under 
 the fuperadded tye of a covenant, for that »{Fcdl. Now, we 
 having, by our own fault, dUabled ourfelvcs : fhallTjod lole his 
 right of requiring our taflc, bjcaufe we have thrown away the 
 ftrength he gave us, wherewithal to perform it ? Has the cre- 
 ditor no right to require payment o^ his money, bccaufe the 
 debitor has Iquandered it away, and is not able to pay bin ? 
 Truly, if God can require no more of us than we are ajble t* 
 do ; we need no more to fave usfrom wrath, but to make our- 
 felves unable for every duty, and to incapacitate ourfelves for 
 ferving of God any manner of way, as profane men frequea.iy 
 -do : and fo the deeper one is immer fed in fin, he will be the 
 more fee ure From wrath ; for where God can require no duty 
 of us, we do not lin in omitting it : and where there is no fm, 
 there can be no wrath. ( As to what may be urged By tlie un- 
 humbied foul againft the putting of our ftock ia jVdam's hai^ r 
 the righteoufnefs of that difpenfation was cleared before. ) But 
 moreover, the unrenewed man is daily throwing away the very 
 remains of natural abilities; that light and ftrength which are 
 to be found amongft the ruins of mankind- Nay, fartlier, he 
 will not believe his own utter inability to help himfelf j fo that 
 out of his own mouth he will be condemned. Even thoie who 
 make their, natural impotency to good, a cover to their flotb, 
 do, with others, delay the wor\ of turning to God from time 
 to time ; under convi<flions, make large promifes of reformation, 
 
 which 
 
73'^ Ohjc^ihns anfwered, :j:„:. if 
 
 which afterward they never regard ; and delay their repen 
 ance to a death- bed, as if they could help themfclvcs ^n a mo 
 ment ; which (peaks them to be far from a due i'cnfe of their 
 natural inability, whatever they pretend. 
 
 Now, ?f Grxl caa require of men the duty they arc net z\ 
 to do : he can in iuftice pL'niflithem for their not doing it, nr 
 uithrtan<liiij>; of their iiiability . U he have power to exact t:. 
 debt of obec'ieuce: he has alfo power to caft the infolvent 
 debtor into his prifon, for his not paying it. Further, tho' 
 Ti.,rc;renepate meii have no gracious abilities, yet they want n • 
 natural abiUrles, which neverthelcfs they wHl not improve, 
 Therearemany things they can do, which they do not, they 
 will not do them; and therefore their dainnation will be juft. 
 Nay, all their inability to good is voluntary ; they will not 
 come to Chrift, John v. 40. They will not repent, they wiH 
 die, E7xk. xviii. 51. So they will bejuftlyjondcmned : bccaufe 
 they will not turn to G(kI, nor come to Cnriit ; but love their 
 chains better than their liberty, and darknefs rather than light, 
 John i;i. 19. 
 
 Objefl. (2.} \\'hy do you then preach Girift to us ; call u$ 
 to come to him, to believe, repent, and ufe the means of faivs- 
 tion ? Anf. Becaule it is your duty fo to do. It is your duty 
 to acceptor Chri ft as be is offered in the gofpeV; t© repent or 
 your fm, and to be holy in all manner #)f converfation : thefe 
 tilings are commanded you of God ; and his command, not your 
 ability, is the mcafure of your duty. Moreover, thefe calls and 
 es'hortatlons, are the means that God is pleafed to make Aife of, 
 for converting his e lc<5l, and worjiing gr^ce In their hearts : to '•i 
 them, " faith cometh by hearing," "Rom. x. l 7. while they arc 
 as unable to help tliemfelves as die f eft of mankind are. Upon 
 very gootl grounds may we, at the command of God, '* who 
 raileth the dead," go to their gi'aves, and cry in his name, 
 *' AAvake thou that neepelt: ar,d rife from the dead, and 
 Ghrift ihail g've thee light," Eph. v. 14. And feeing the elecT: 
 are not to be known, and diftin;;uilhed from others before 
 converfion: as the fun ihines on the blind man's face, and the 
 rain falls on ti^e rocks aswell as on the fruitful plain? ; fo we 
 p^^ch Chrift to all, and fhoot the arrow at a venture, which 
 Gfxl himfelf dire^s as he fee«; meet. Moreover, thefe calls and 
 exhortations are not a"ltoge:her in vain, even to thofe ttiat arc 
 Jiot converted bv tliem. SiicTi pcrfons nia'y be convinced, thn' 
 th^y be not converted : altho' they be not fanftifiedby thelc 
 means, yet they may be rcftrained by them, from running into 
 
 th? t 
 
Head III. Ohj colons arfivercd. 133 
 
 that excefs of wickeJnefs, which otherwife they would arrive 
 at. The means of" grice ferve, as it were, to embalm many 
 dead fbuis which are never quickned by them ; thp' they do iio<: 
 ^■eltore them to life ; yet they keep thtm from fmeliing i'c rank 
 a5 otherwile'they \vould 6iO. Finally, Tho* ye cannot reco- 
 ver 5'oivrielves; nor take )>oiJ of the laving help offered to you 
 inthegofpcl: yet eve« by the power of narure, ye may ufe 
 the outward and orxlinary means whereby Chrilt communicates 
 the benefits of redem|)tion to ruined fmners, tvho are utterly 
 unable to recmer tHcmfelves oijt ot* the (late of fin acd wrath. 
 Ye may, and can, if yc plcafe, do many things, that would lee 
 you in a f?ir way for help fiom the Lord Jeius ChrifL Ye may 
 go fo far on>, as to be iioc far from the kingdom of God, as the 
 -dillreet icribe had done, Mark xii. 54. tho' (it would feem) he 
 -was dertitute of fuperioatural abihties. Tho' ye cannot cure 
 yourielves^, yet y<t may come to the ^ool, where many /uch 
 difeaied perlbns as ye are, have been cured : ye have none to 
 put you uUa it, yet ye may ly at the fide of it; and *• wh'> 
 knows but the Lord may return^ and leave a bleiling beliind 
 him,'* as in tlie cafe of the impotent man, recorded, John 
 V. 5, 6, 7, 8. I hope Satan does not chain you to your houfes, 
 ror itake you dov/n in your fields on the Lord's day ; but ye 
 ai-e at liberty, and can wait at tlie pofts of wifdom's door, if ye 
 will. And when ye come ither, he doth not beat drums at 
 your ears, that ye cannot hear what is laid ; there is no force 
 upon you, obliging you to apply all you hear to others ; ye 
 •may apply to yourfelves what belongs to your flats and con- 
 dition : and when you go home, you are not fettered in your 
 houles, where perhaps no rftigious difcourfe is to be heard i but 
 ye may retire to fome feparate place, where ye can meditate, 
 and pofe your confcience with pertinent queftions, upon what 
 ye have heard. Ye are not poirefTed with a dumb devil, that 
 ye cannot get your mouths opened in prayer to God. Ye are 
 not fo driven out of your beds to your worldly bufinefs, and 
 from your worldly bufuiefs to your beds again ; but ye might, 
 if ye would, bellow fome prayers to God upon the cafe of your 
 perifhing fouls. Ye m.ay examine yourfelves, as to the (late oF 
 your fouls, in a folemn manner, as in the prefence of God ; ye 
 may difcern that ye have no grace, and that ye are loll and 
 undone without it ; and may cry unto God for it. Thefe 
 things are within the compafs of natural abilities, and may be 
 pra^tifed where there is no grace. It muC: aggravate your 
 guilt, that you will not be at fo much paiiis about the flate-and 
 
 M cafs 
 
E34 Cljc^ions anfwered. ^:atc IL 
 
 cafe of your precious fouls. And if ye do not what you can 
 do, ye will be condemned not only for your want of grace, b«t 
 for your defpiling of it. 
 
 Objed. (3.) But all this is needlcfs, feeing we are utterly 
 unable to l^cep ourjeives out of the ftate of fin and wrath. 
 Anf. Give iw place to tliat delufion, which puts afunder what 
 God hath joined, namely, the uJe of irieau^ a;:d a ft-nfe of our 
 own irapotenc^y. If ever tlie Spirit of God gracioufly influence 
 your fouls, ye will become throughly ienGble of your abfolute 
 iiubility, and yet enter noon a vigorous ufe of means. Ye will 
 do for yourfclves, as if yc were to do all ; and yet overlook all 
 ye do, as if yc had done nothing. Will ye do nothinjT for 
 yourfelves, becaufe yc cannot do all ? Lay down no fuch im- 
 pious conclufion againfi: your own fouls. Do what you caii ; 
 ,and itn-iay be, while ye are doing v/hat yc can for yourfelves, 
 God will do for you what ye cannot. *' Undei-ftancicft thou 
 what thou readeil ?" laid Philip to the Eunuch : " How can I, 
 faid he, except fome man fliould guide me,'* Adls viii. 50, 31. 
 He could not underftand the fcripture he read ; yet h? could 
 read it : he did what he could, he read : and while he was 
 reading, God Icjit him an interpreter. The Ifraelites were in 
 a great ftraitat the red-fea : and how could they help thcm- 
 felves, when upon the one banc! were mountains, and on the 
 other, the enemies garrifon ; wh * Pharaoh and his hoft- were 
 behind them, and the reS-fea before them ? What could they 
 do? '' Speak unto the children of Ifrael,'* laith tlie Lord to 
 Mofes, '* that they go forward," £xod. xiv. i 5. For^what 
 ^nd (hould they go forward ? Can they make a padfage to 
 themfelves through the fea ? No • but let them go forward, 
 faith the Lord : tho' they cannot turn fea to dry land, yet 
 they can go forward to the (bore : and fo they did : and when 
 they did wliat they could, God did for them what they could 
 not do. 
 
 Quefl. Has Ged promifed to convert and fave them, who 
 in the ufe of means, do what they can towards their own relief?, 
 Anf. We may not fpeak wickedly for God : natural men being 
 ftrangers to the covenants of proniife, Eph. 11. 12. have no fuch 
 promife made to* tl»em. Neverthelefs they do not aft rationally 
 unlefs they exert the powers they have, and do what they can. 
 For, (f.) It is poflible this coarfe may (ucceed with them, if 
 ye do what ye can, it may be, God will do for you \\ hat you 
 cannot do fpr yourfelves. This is fufilcient to determine a 
 man, in a nutter of the utmoil importance, fuch as tliis is, 
 
 Afts 
 
Head in. Conclufion of the Ihlrd Head, 135 
 
 Afts viii. 2 'J. '* Pray God if perhaps the thoughts of thy heart 
 may be forgiven thee." Joel ii. 1 4. " 'V^Ijo kiiowcth if he 
 will return?" If fuccefs may be, the trial llfould be. .If in a 
 wreck at fea, all the failors and palTengers ha J betaken them- 
 lelves, each to a broken board ^or iafety -, and one of them 
 fliould Ibe all tlie red pcrilh, notwithAandir.g of their utmoir 
 endeavours to fave themfelves: yet tlie very polTibility ol 
 efcaoin^by that mean?, would determine that one llill to do 
 his btfli: with his board. Why then do ye not reafon With 
 yo'jrieives. as the four lepers did, who fit at the gates of 
 Samaria, 2 Kings vii. 3, 4. Why do ye not fay, " If we lit 
 dill, nf>t doing what we can, we die ; let us put it to, a trial, if 
 we be faved, we (hall livei if not, we (hall but die." (2.) It 
 is probable this couriemay fucceed. Godi^ good and merciful : 
 he \o^'is to ilirprile m?n with his grace, and is often " found of 
 them that fought him not," Ifa. IxV. I. If ye do thus, ye are 
 fo far Ln the r:»ad of your duty; and ye are ufmg the means 
 which the Lord is want to bbfs for men'^ fpiritual recovery : 
 ye lay yourielvej^ in the way of the e^cat VhyGcia.i } and Ko it 
 Is probable ye may be healed. Lydja went, and others, to the 
 place '* where prayer v.as wont to be made ;" and ** the L6rd 
 opened her heart," A<f(s xvi. 19, 14. Ye plow and fov^^ thn' 
 no body can tell you for certain, that ye will get To much -is 
 your feed again : ye ufe means far the^ecovery of your Iw^alih^ - 
 tho* ye are not fure they will fuccned. In thefe ca^, probg,- 
 biljty determines you ; and why not in this alfo ? Imporlunity, 
 we fee, does very much vrith men : therefore pray, meditalo,^ 
 deiire help of God ; be much at tVie throne of grace, fupplicat'ug 
 for graces and do not faint, Tho' God re'^ard not yoi>, w<o 
 in your prelcnt (tate. are but one mais of lin-, univorfilly de- 
 praved, and vitiated in all the povv ers of your fo jI, yet he mr.y 
 riJgard his own or^hnance. Tho' he regardsnot your prayers, 
 your mieJitations, Sec. Yet he may regard praVer, mediLatio:i, 
 and the like means of his "own appointment, and fo blels them. 
 to you. Wheref-^re, if ye will not do what.ve can. ye are not 
 only dead, but you declare yourfeives unworthy of eternal 'vit. 
 
 To conclude, let the lain ts. admire the freedom and pcv/er 
 of grace, which came to theai in their helplefs" condition, made 
 their chains fall off, the iron gate to open to them ; raifed tl>e- 
 fallen creatures ; and brought them out of the tlateoffia an<l 
 wrathj wherein they would have lain and perifhed, hc,d they 
 not been mercifully.viilted. Let the natural man be fenfihie 
 ef his utter inability to vecc/er himlelf.. Know thou art ^/rith- 
 
 M 2 Qu!: 
 
' : ^0 Conclufton of the Third Head. S tate IT. 
 
 out ftrenpth ; and oAnft rut come to Chrift, till thou ^e drawn. 
 -Thou art loft, and canft net help thyfelf. This may (hakje the 
 foundation of thy hopes, who ne'er laweft thy abfoluteneed of 
 Chrift and liisjrrace; buf'thinkeft to fhjft f.ir thyfelf, by thy 
 civility, morality, drowfy wiilies and dirties ; and by a faith 
 and rcpentauce, which h^ve (prung bp cut of thy natural 
 powers, witiiont the power and efficacy of the j^racc of Chrilt. 
 O be convinced of thy abfolute need, of Chritt, and his over- 
 coming aracc ; beDeve thy utter inabi^ty to recover thyielf : 
 and To thoumayji be humbled, fhaicen outcyfthy relf-cr.nfidcncc, 
 and ly d.TArn in duit and afhes, ^rnaiiin^ oui ihy mifcrabie (fafo 
 before the Lord. A kindly fcnie of* t!^.y natural imp^tency, 
 tJie impg)tency of depraved human naturC; would be a ftep 
 towards a dcHvery. 
 
 Thi39 (.v: cf :r-.; • r'u::;! :ia:c^ 
 depravation. 
 
 STATE III 
 
 NAMELY, 
 
 Tlie Srate of Grace : Or, Begun Recovery, 
 
 .HEAD I. 
 
 REGENERATION. 
 
 I Pet. i. 23. 
 
 S Ing born agaln^ not of corruptible Seed^ but df in- 
 xrirniptiblj^ by thf fVord of God^ -which livoth and 
 ahidilb for ever. 
 
 W£ proceed no^f^ to the ftate of grace, of bcj^nn 
 
 recovery of human nature, into which, all that ihall 
 pirtake of eternal happincf^, are tnnflated, (boner or latti-r, 
 whUe in tliw world. It h the refolt of a gracious cliangcmati c 
 
Head I. The Text Explained, 13-f 
 
 upon thefe who fhall inlicrit eternal life; which change may be 
 taken up in thefe two : ( i . ) ^" oppclition to their natural real 
 'ftate, the Jtate of corruption, there i.< a chanj^e made upon them 
 in regeneration; whereby tiieir nature ib changed. (2.) In 
 oppoStion to their natural relative ftate, the ftate of wrath, 
 there is a change madcupon them, in their union with the Loid 
 Jefus Chrift ; by which they are fet beyond the reach of con- 
 demnation. Thefe therefore, namely, regeneration, and union 
 with Chiilt, I dcfign to handle, as the great and compreheniive,- 
 changes on a Tinner, confiituting him in the ftate of grace. 
 
 The firil of thefe we have in the text, together with the 
 outward and ordinary means, by which it is brought about. 
 T^e apoftle here, to CNcitc the faints to the ftudy cf holinejs, 
 and particularly of brotherly love^ put them in mind of their 
 Ipiritual original. He tcils them they were born aram ; and 
 that of one incorruptible feed, the word of God. This fpeaki 
 them to be brethren, partakers of the fame new nature ; which 
 is the root from which hoiinels, and particularly brotherly 
 love, doth fpring. We were once both liiiners ; v> e mull be 
 born again, that we may be iaiitts. The Hmple word fignihes 
 to be begotten; and fo it may be read, Matth. xi. 1 1 . '* to be 
 conceived,** Matt. i. 20. and *' to be born," Matth. fu i 
 Accordingly the compound word uied in the texC, may be ta\en 
 in its full latitLide, the lail notion prefuppcfmg the two former :_ 
 ^nd fo regeneration is a fj.pernatural real change on the whole' 
 man, §tlv compared to natural or corporal generation j as will 
 afterward appear. The ordinary means of regenej-at ion called 
 the feed, whereof the new creature is formed, is not corruptible 
 feed. Of fuch indeed, our bodies are generated : but the 
 Iplritual feed, of which the new creature is generated, is incor- 
 ruptible ; namely, " the word of God which liveth and ah."dv:th 
 for ever." The found of the word of God pafl'eth even as 
 other (bunds do: but the word lafteth, liveth ^nd abideth, in ■ 
 refpecl of it's everiafling effefts, on all upon whom it operates. 
 Tbis word, *^ wliich by the gofpel is preached unto yqu," 
 (ver, 25.) impregnated by the Spirit of God, is the meai> of 
 regeneration ; and by it are dead iihners raifed to lite. 
 
 Doctrine. '^ AU men in the ftate of grace are born again." 
 All gracious perfons, namely, fach as are in a ftate of favour 
 with God, and endued with gracious qucilities and difpofitions, 
 are regenerate perfons. In difconrfmg this fubjecl. I ihall fhev/ 
 what regeneration is : Ne."it; Why it is fo called : And then 
 apply the do(5lriiie, M 3 
 
 Of 
 
i^i The Nature of R.egcyieratlon» S:a:c III. 
 
 Cf the Nature of Regeneration, 
 
 I. For the better undcrftandlrg of the nature of regeneration, 
 take this aiong with \ou in the iiril place. Tliat as tlierc are 
 filfcconceptioiis in nature, fo there are alfo in grace: and.by 
 theie many are deluded, miftaking Tome partial change?* made 
 upon them, for this gfcit and thorough change. To remove 
 fuch miftakes, let thel'e few things be confidercd. (i.) Many 
 call the church their mother, whom God will not own to be 
 iiis children) Cant. i. 6. " My mother*s cliildren (i- c. falie 
 brethren,) were angry with me.'*' All that are baptized are 
 not bom again : Simon Mac;us was baptized, yet ftill ** in the 
 .;dl) cf bitternefs, and in the bond of iniquity," Acts viii. 1 3,23. 
 vVlicreChiiflianity is the religion of the country^ many will be 
 called by the name of Chrill, who have no more of him, but the 
 name: and no wonder, feeing the devil had his goats among 
 Chrift's fhcep, in thefe places, where but few profelled the 
 Chriftian religion, i John ii. 19. " They went out from us, 
 but they were not of us.'* (2.) Good education is not rege- 
 neration. Education may chain up men's lufls, but cannot 
 change their hearts. A wolf is ftill a ravenous bead, though 
 it be in cliains. Joalh was very devout during the life of his 
 ^ocd*tutor Jehoiada ; but afterwards he quickly (hewed what 
 Jpirit he was of, by his fudden apollafy, 2 Chron. xxiv. 2,1 7,18, 
 Good example is of mighty influence to change the outward 
 man ; but that change often goes off, when one changes his 
 company ; of which the world affords many fad inlUnqps. 
 (p.) A turning from open profanity, to civility and fobriety, 
 falls fhort of this faving change. Some are, for a while, very 
 loofe, 6fpec:ally in their younger ycafs : but at length they 
 reform, and leave their profane courles. Here is a change, yet 
 but fuch an one, as may be found in men utterly void of the 
 grace of God, and whofe righteouihcfsis fo far from exceeding, 
 that it doth not come up to the righteoufncfs of the Scribes and 
 Pharifees. (4.) One may engage in all the outward duties of 
 religion and yet not b^ horn again. Tho* lead be cafl into 
 various fhapes, it remains ftill but a bafe metal. Men may 
 efcape the pollutions of the world, and yet be but dogs and 
 fv/ine, 2 Pet. ii. 2c, 22. All the external a6ts of religion are 
 within the compafs of natural abilities. Yea, hypocrites may 
 have the counterfeit of all the graces of the Spirit : iox we read 
 C'f true hoi uiefs, Eph.»iv. 23. and faith unfeigned, i Tim. 1.5. 
 which fti^ws US; that tliere is a countcyfeit holintfs, and a 
 
 ^ feign- 
 
IL°ad I. The Nature of Kegeneraiizn. 139 
 
 feigned faith. (5.) Men may adviince ,to a great deal of 
 ftrjcliiels in their own way of religion s and yet be ih-angers to 
 the new birth, Afts x?;.vvi. 5. *' x*ifter the molHtncleil ieci cf 
 our religion, I lived a ?harilee." Nature has its own unfaiic- 
 tified ftrivftnefs in religion. The Phariiees had fo much of it, 
 that thev looked on Chriil as little better than a mere libertine. 
 A man v/hofe coiifcience hatli been awakened, and who li\ es 
 under the felt induence of the covenant of works, what will he 
 not do, that is within the compafs of natural abilities ? It was 
 a truth, tlio' it came out of a heiiiih mouth, that *' ikin for fKin, 
 ail that a man hath will he give for his life," Job ii. 4, 
 (6.) One may have (harp foul-ex erciles and pangs, and yet 
 die in the birtii. Many have been in pain, th>at have but as it 
 were brought forth wind. There may be fore pangs and 
 throws of conicience, which turn to nothing at lait. Pharach 
 and Simon Magus had fuch convictions, as made them dclir^ 
 the prayers of others for them. Judas repented himfelf; aUd 
 under terrors of confcience, gave back his ill-gotten pieces of 
 filver. All is not gold that gliiters. Trees may blolTom fairly 
 in the fpring, on which no fruit is to be found in the har\ eft : 
 and ibme have (harp ibul-exercifcs, which are nothing but fore- 
 tailes of hell. 
 
 The new birth, however in appearance hopefully begun^ 
 may be marred two ways. FirlV, Some like Zarah, Gen, 
 xxxvili- 28, 29. are brought to the birth, but go back again. 
 They have iharp convicl'ons for a while : but thci'e go off, and 
 they turn as careleis about their falvation, as profane as ever : 
 and ufually worie than ever, " their laft: ftate is worfe than 
 their firft," Mat. xii. 45. They get awakening grace, hut not 
 converting grace; and that gees off by degrees, as the light of 
 the declining day, till it ilfue in midnight daTkj:efs. Secondly, 
 Some like Ifhrnael, come forth too foon ; they are bom before 
 the time of the promil'e. Gen. xvi. i, 2. compare Gal. iv. 22. 
 and downward. They take up with a mere law work, and 
 flay not till the time of the promiie of il-\t goipel. They fnatch 
 at confolation, not waiting till it be given them ; and foolifiily 
 draw their comfort From the law that wounded them. They 
 apply the h,palmg plaifler to themfelves, before their wound be 
 li-illiciently fearched. The law, that rigorous hufoand feverely 
 beats them, and throws in curfes and vengeance upon their 
 fouls : then they fall a reforming, praying, mourning, promiCng 
 and vowing, till this ghoft be laid •> which done, they fall afleep 
 agaia in the arms of the law^ but they axe never Ihaken out of 
 
 ' tliem- 
 
J 40 7he Nature of Regeneration, State III. 
 
 themfclves and their own righteoufDefs, nor brought forward 
 to Jelus Chriil. Lartly> There may be a woiuk-rful nioving|>f 
 the affe(5tions, in Ibuls that are not at all touchetl with regene- 
 Tiling grace. Where there is no grace, there may, notwith- 
 itantlliig, be a fiood of tears, as in Eiau,,* who found no place of 
 repentance, tho' he fought it carefully with tcar^/ Heb. xii. i 7. 
 There may be great flalhes of joy ; as in the hearers of the 
 w^rd. reprefented in the parable by the llony-groun^, *' who 
 anon with joy receive it," Matth. xiii. 20. There may alio be 
 great delirc after good things, and great delight in them too; 
 as in tHefe nypocrites dcftribcd, Ifa. Iviii. 2. *' Yet they feek 
 me daily, and delight to know my ways. — They take delight 
 in approaching uiito God." See how Ijigh they may fomc— 
 times Rand, xV'ho yet tall away, Heb. vi. 4, 5, 6. They may 
 be " eulightncd, tal^e of ihelieavcnly gift, be partakers of the 
 holy Ghoft, tafte the good word of God, and the powers of 
 the world toccme." Common operations of the divine Spirit, 
 like a land fiood, make a ftrange turning of things upfidc down. 
 And v/hen they are over, all runs again in the ordinary channel. 
 All thele things may be, where the fan<ftif\ing Spirit of Chrift 
 never rcfts upon the fool, but the flony heart itill remains ; and 
 in that cafe, thefe affcdion? cannot but wither becaufe they 
 have no root. 
 
 But reger.cration is a real thorough change, whereby the-- 
 man is made a new creature, 2 Cor. v. 17. The Lord God 
 makes the creature a new creature, as the goldlmitli melts 
 down the veffel of diOionour, and makes it a veflTel of honon^r. 
 Man is, in rel"pe<5t of his natural ilate, altogether disjointed by 
 the fall ; every faculty of the foul is, as it were diflocate : in 
 regeneration the Lord lodfeth every joint, and fets it right 
 again. Now this change made in regeneration is, 
 
 1 . A cliange of qualities or ditpofitions : it is not a change of 
 the fabftancc, but of the qualities of the foul. Vicious quali- 
 ties ar& removed, and the contrary difpolitions are brought ii^ 
 iii their room. '* The old man is put off," Eph. iv. 22. " the 
 new man put on," ver. 24. Man loft none of the rational 
 faculties of his (oul by fin ; he had an underllandinglVill, but it 
 was darkened ; he had ftill a will, but it was contrary to the 
 will of God. So in regeneration there is not anew fubftance 
 created, but new qualities are infufed ; light inllcad of darknefs, 
 righteoufnefs inllcad of unrighteou{hefs. 
 
 2. It is a fupematural change ; he that is bom again, is born 
 of the Spirit; John iii. 5. Great changes may be made by the 
 
 ^ power 
 
Head I. The Nature of Regeneration, 141 
 
 power of nature, efpeclally when alHiled by externa! revelation. 
 And nature may be To elevated by the common influences of 
 the Spirit; that one may thereby be turned into another man, 
 (as Saul was, i Sam. x. 6.) who yet never becomes a new 
 man. But in regeneration nature itlelf is clianged,' and. we 
 become partakers of the divine nature ; and this mull needs be 
 a fupernatural change. How can we that arc ii.ziiCi in treipafies 
 and lins, renew ourielves, more than a dead man can raife liim- 
 felf out oi'hisin-ave? Who, but the iandifying Spirit of Chriit 
 can form "Chrift in a foul, changing it into the fame image ? Who 
 but the Spirit of i^anctiEcation can give the new heart ? Well 
 may we fay, when we fee a man thus changed, '* This is the 
 finger of G Oil." 
 
 5. It is a change into- the likencls of God, 2 Cor. iii. iS. 
 " We — beholding as in a glafi the glory of tlie Loid, are chani'^ 
 ed into the {j^mt image."* Every thiiig that generates, gcneraicSr 
 its like : the cliild bears the image of the parent ; and they that 
 are born of God, bear God's image. Man afpiring to be as 
 God, made himfelf like tlie rVevil.- In his natural ftate lie re- 
 fembjes the devil, as a child doth the father, John viii. 4.i. " Ye 
 are of your father the devil." But when this happy change 
 com.es, the image of Satan is defaced, and the image of God 
 reicored. Chriil himfelf, who •* is the brightnefs of hi? Father's 
 glory," is the pattern after which the new creature is made, 
 Rom. viii. 29. " For whom he did foreknow, he alfo did pre- 
 deftinate to be conformed to the image of liis Son." Hence he 
 is laid to be conformed in the regenerate. Gal. iv. 19 
 
 4. It is an univerfal change : all things becom.e new, 2 Cor. 
 vi. 17. It is a blefl leaven that leavens the whole lump, the 
 whole fpirit, and foul and body. Original fm infects the whole 
 man ; and regenerating grace, which is the laive, goes as far as 
 the fore. Tliis fruit -of the Spirit is in all goodnels : gt^odnefs 
 or the mind, goodncfs of the wftl, goodnels of the aiiections, 
 goodnels of the whole Man. Oiie gets not only a new head to 
 know religion, or a new tongue to talk of it ; but a new heart 
 to love and embrace it, in the whole of his converfat"*,!!.. When 
 the Lord opens the ilulce of grace on the foul's new -birth day, 
 the waters run through the whole man, to purify and make 
 him fruitful. In thcfe natural changes fpoken of before, there 
 are, as it were, pieces of ricw cloth put into an old garment *, 
 a new lire'ft-wed to an old heart : but the gracious ^hange is a 
 
 thorouj/h chaniiCs a change both of heart and liie. 
 
 5. Yet 
 
142 7he Nature of Ke generation. State III. 
 
 5*. Yet it is but an imperfect change; Tho' every part of 
 the man is renewed, there is no part of him perfe<5Hy renewed. 
 As an infant lias all the parts of a man, but none of ilicm are 
 come to their perfect growth; fo regeneration brings a perfec- 
 tion of parts, to be brought forward in the gradual advances of 
 landtification, I Pet. ii. 2. "As new bom babes defire the dn- 
 cerc milk of the word, -that ye may grow thereby." Although 
 in regeneration there is a heavenly light let into the mind ; yet 
 there is itili ibme darkncfs there : tho* the nviH is renewed, it is 
 not perfe<5lly renewed ; there is dill fome of the old inclination 
 to fin remaining : and thus it will be till that which is in part bc 
 done away, and the light of glory coiT>c. Adam was created 
 at his full Ihitu^ei bu: they tliat are bom mud have their time 
 to grow up : ib thcle th-^t are born again, do come forth into 
 t'^ new world of grace, but imperfetflly holy ; though Adam 
 b." .g created upright, wis at the fame tLiie pei-fetflly righteous, 
 without the leart mixture of (infid imper^edtion. 
 
 Laitly, ^ievei-theicriifis a lading clunre, which ncer goes 
 off. The feed is incorruptible, frilfh the text j and fo is the 
 creature tV.at is formed of it. The life given in regeneratioi\, 
 whatever decays it may fall under, can never be utterly lofl. 
 *' His feed remaineth in him, v/hois born of God," i Joha iii. 9.- 
 Though the branches I'hould be cut down, the root fhall abide 
 in the earth ; andbdng watered with the dew of heaven, fhall 
 fprout again : foi " the root of the righteous (hall not bc 
 moved," Prov. xii. 3. ' 
 
 But to come to particular*. 
 
 Firll, In regeneration the mind is favingly cnlightned. 
 There is a new light let into the underltanding, fo that they 
 ■who were ** fometim.es darkncfs, are npw ugiit in the Lo/J,** 
 Eph. v. 8. The beams of the light of life make their way inta 
 th^ dark dungeon of the heart: then ni^ht is over, and die 
 morning light is come, which ^'ill mine more and more unto 
 the perfcdl day. Now the man is illuminated, 
 
 r. In the kiio\vledgeof God. He has far other thoughts of 
 OoiAf than .'^ver he had before, Hof. ii. 20. " 1 will even be- 
 ti-othe thee unto tciz in faithfjlnefs, and thou (halt ^now the 
 Loid.'* The Spirit of the Lord brings liim back tothfitjuefti- 
 on, " What is God?" And catechifeth him anew upon that 
 grand point, fo as he is made to fay, " I have heardof thee by 
 the hearing of the £<ir : but now mine eyes feeth th^e," job 
 xlii. 5. Tlie fpotlcfs purity of God, his exact judice, his all- 
 fufEcieacy, and other glorious pertcdtions revealed in his word, 
 
 are. 
 
Iksd I. The Mind ilinminatcd. 143 
 
 are, by this new light, difcovered to tlie foul. With a plamnefs 
 and certainty that doth as far exceed the knowledge it had of 
 tliefe things befoi e, as ocular demonftration e::ceeds common 
 fame, h'or now he (ees what he only heard of before. 
 
 2. He is enlightned in the knowledge of {In. He hatii other 
 tlio'j^hts of it, than he was wont to have. Formerly his fight 
 could not pierce thro' the cover Satan laid over it : but now tlie 
 Spiric of God flrips it before hini, wipes off the paint and faird- 
 in<T ; and he fees it in its riative colours, as the woril of evils : 
 ' exceeding liiitul, Ronri. vii. 12. O what deformed monfters do 
 formerly beloved lulls appear 1 were they right eyes, he would 
 pluck them out: were tiicy right hands, he would confent to 
 their cutting off. He fees how offen!lve (u\ is to God, how de- 
 ftrtyftive it is to the fo'.d j and calls himfelf fool, for fighting fo 
 long againft the Lord, and harbouring that deilroyer as a 
 bofom friend. 
 
 3. He is inftrufted in the knowledge of himfelf. Regenerat- 
 ing grace cauieththe prodigal *to come to himfelf, Luke xv. 1 7. 
 ani makes men full of eyes within, knowing every one the 
 plj^ue of his own heart. The min^ being iavingly enlightned, 
 the man ^tos, how defperately coiTupt his nature is ; what en- 
 mity againft God and his holy law. has long lodged tliere : fo 
 that liis Ibul lothes itielf. No open fepulchre, no puddle, fo 
 vile and loathiome in his eyes as himielf, Ezek, xxxvi. >!T. 
 *' Then fhall ye remember your own evil ways, and your do- 
 ing! that v/ere not good, and fiiall lothe yourfelves in your 
 own light." He is no worfe than he was before: but the fun 
 is fhining ; and fo thefe pollutions are feen, which he could not 
 difcem, when there was no dawnin;^ in him : as the word is, 
 Jfa. viii. 20. while as yet the day of grace was not brokea 
 with him. 
 
 4% He is enlightned in tl^e knowledge of Jefus Ghrift, i Cor. 
 i. 23, 24. '^ But we preach Chrift cruciiied, unto tlie Jews a 
 ftumblmg block, and unto the Greeks foolilhnefs: but unto 
 them that are called, both Jev.'s and Greeks, Chrift, the power 
 of God, and the wifdom of God." The tnith is, unrcgenerate 
 rr.en, tho' capable of preaching Chrift, have not (properly 
 fpeaking) the knowledge of him., but only an opinion, a good 
 opinion of h'ln ; as one has of many controverted points of 
 doftrine, wherein he is far from certainty. As when ye meet 
 with a ilranger upon the road, he behaving himfelf difcreetVy, 
 ye conceive a good opinion of him ; and therefore willingly 
 com^rfs with hi'« : l)ut yet ye will lot comirit your money 
 
 to 
 
144 7he Mind illumtnaied. Sracc IIJ. 
 
 to him ; becaufe, tho' you have a good opitilon of the man, h 
 
 is a ftrangcr to you, ye do not know him. S« many think ut ; I 
 o^'Chrift; buttliey will never commit themlelves to liim, Ic.hici 
 they know him not. But faving illumination carries the liuil 
 beyond' opinion, to the certain knowledge of Chrilt and hii ex- 
 cellency, I Their i. 5. *^ For our gofpel came not unto you in 
 word only, but allb in power, and in the holy Ghoft, and in 
 much aiFu-.-ance." The light of grace thus diicovers the {liit- 
 ableocfs of the myfiery of Chrift, to the divine perfetftions, and 
 to tlie linner's cale. Hence the regenerate admire the glr • 
 plan of falvation thro-jgh Chriil crucihcd, lay their • 
 weight upon it, and heartily acquiefcp therein) for wh; • 
 he be to others, he is to them '* Chriil, the power of Go'l^ 1 ; 
 the wifdom of God.'* But unrenewed men, not fecingi tlr^, 
 are oifended in hihi : they will not venture their fouls in'tliat 
 bottom, but betake themfelves to the broken boards ot"th( ir 
 own righteoufncf'. The fame light convincingly diicovers a 
 iu»^,rlative worth, a tranfcendant glory and ex'cellency \\\ 
 Chrift, wliich darken a^l ci'cated excellencies, as the rifmj^un 
 makes the ftars to hide their heads : and fo it engages *|^the 
 mercl>ant-man to fell all that he hath, to buy the one pearl of 
 great price, Matth. xiii. 45, 46. makes the foul well conte -^ 
 to take Chrift for all, and inftead of all. Even as an unikiltul 
 merchant, to \\'hom one oflfereth a pearl of great price, for all 
 his petty wares, dares not venture on the bargain ; for tho' IjC 
 thinks, that one pearl may be piore v/orth than all he har, yet 
 he is not fure ofSt : but when a jeweller comes to him, ■ ' 
 a/Tures him, it is worth double all \h. wgrres ; he then gr 
 embraceth the bargain, and chcarfully parts with all that he 
 has fcr that pearl. Finally, This Illumination in the know- 
 ledge of Chrift, convincingly difcovereth to men a fulnefs in 
 bin), flitficient for the Ibpply of all their wants; cnr .4.,h to 
 fatisfy the bonndlcfs defires of ah immortal foul. They are 
 perfuaded fuchfulntfs is in him, and that in order to be com- 
 municate: they depend upon it, as a certain truth ; and there- 
 fore d:cir fouls take np their-eternal reft rn him. 
 
 4. The man is iiiftriKfled in the knowledge of the vanity of 
 the world, Pfal. cxix.96. ^* I haveieen an endofall^pcaiiiftion." 
 Regenerating grace elevates tlie foul^ fets it, as it were amongft 
 the ftars, from whence this earth cannot but appear a little, 
 yea, a very little thing : even as heaven appeared before, while 
 the foul was immerfcd in the earth. Grace brings a man into 
 a new world : wliile this world is reputed but a ftage of vanity, 
 
 an 
 
Heaii I. 1:.- 2*Und illuminated, i^^^ 
 
 ah howling w ikiea-nefs, a valley of tears. GoA hath hung ths 
 rn oF vanity at ihe door of ail created eiijoviriCnts ; yet how 
 w > men 'throiig into the houfe, calling and looking For Ibmewlut 
 that is iatisFying j even after it has been a thoulp.nd times told 
 them, tbei-e is no luch tiling in it, it is n^5t to be got there, 
 IHi. Ivi. lo. *' Thou art wearied in the greatneis of thy ways; 
 yet faidft tiiou not^ There is no bope." Why are men fo Fooliili? 
 The truth oFthe matter lies here, they do not fee fey tlie hght 
 of ^: ace, they do not Ipirirjally dU'cern, tliat (ign of vanity. 
 They have oFien indeed made a rational chlcovery of it : b'Jt can 
 that truly wean the heart from the world ? Nay, no more than 
 painted live can burn off the prilbner's bands. But the light of 
 is the light of life, pow erful and efEcacious. 
 lSTly, (To fum up all in one word,) in regeneration 
 lind is enlightened in the knowledge of fpiritual things, 
 in ii. 20. " Ye have an unclion from tlie holy One, (thac 
 is, from Jefus Chrill, Ftev. lii. iS. It is an alluuon to the (anc- 
 tuaiy, whence the holy oil was brought to anoint the pri^fiis,) 
 and->yeknow all things," viz. necelfary to lalvation. Tho' 
 menbe not book-learned, if they be born again, they are Spirit- 
 learned ; for all luch are taught of God, John vi. 45. The 
 Spirit of regeneration teacheth them what they knew not be- 
 fore ; and what they did know, as by the ear only, he tcachedi 
 them over again as by the eye. The light of grace is an over- 
 coming light, determining men to allent to divine truths on xhz 
 mere teftimony of God. It is no eafy thing for the mind of 
 mm, to acq uieiceii divine revelation. Many pretend great 
 refpecl to the fcriplLires, whom, neverthelefs, the clear Icrip- 
 ture teftimony will not di\orcefrom their pre-conccived opini- 
 t>ns. But this illumination will make men's minds run, as 
 captives, after Chrilt's chariot-wheels ; which, for their part, 
 Ihall be allowed to drive over, and call down tl:e;r own 
 *' imaginations, and every high thir.g that exiltethitfdf againll 
 the knowledge of God," 2 Cor. x. 5, It will make them 
 '^ receive tl-ve kiiigdom of God as a little child," Mark x. 15. 
 who thinks he has Aifficient gpofcnd to believe any thing, if his 
 . I'lther do but (ay it is fo. 
 
 Secondly, The will is renewed. The Lord takes away 
 the Ciony heart, and gives a heart of fiefh, Ezek. xxxvi. 26. 
 And fo, of Itones raifeth up children to Abraham. Regenerat- 
 ing grace is powerful aiKl efficacious, and gives the will a new 
 fet. It does not indeed force it : but fweetly, yet powerfully 
 draws it^ fo that " his people are willing in ths day of his 
 
 N power^" 
 
145 The JViU renewed. Siate III. 
 
 power,** Pfal. ex. 3. There is heavenly oratory m the 
 Mediator's lips, to perfuade fmners, Pfal. xlv. 2. ** Grace i- 
 poured into thy lipb." There are coids of a man, and I 
 of love in his hands, to draw tlie.n after him, Hof. xi- 4. L^n 
 makes a net for eletfl fouls, whJcli will infallibly catch thuin, 
 and hale tjjem to land. The cords of Chrili's love are iV. >:. 
 cords : and they need to be fo ; for ever^' fmncr is heaviej li i 
 a mountain of brafs : and Satan, together with the heart i 
 draw the contrary way. But love isltroog as death ; ar.! 
 Lord's love to the foul he died for, is ftrongett love ; which acts 
 ib powerfully, that it mull come otf vi(5lorious. 
 
 1. The wiU is cured of its utter inability to v^ill what is p. >' 
 \\'hile the opening of the yr'non to them that are bovu. 
 proclaimed in the gofpel : The Spirit of God comes \j 
 prifon door, opens it, goes to the piiG^ner ; and hy the \i> 
 
 of his gWLce n-jakes his chains fall off: breaks the bond dt ini- 
 quity, wherewith he was held in fin, fo as he could neilhcr..will 
 nor do any thing truly good; brings him forth intoaprge 
 place, '• Working in him both to will and to do of his vood 
 plealure," Phil. ii. 13. Then it is that the foul, that was pxcil 
 to tb.e earth, can move heavenward ; the witliercd bantfSs re- 
 {lored, and can be. ftretclied out. 
 
 2. There is wrought in the will a fixed averfion to evil. 
 Xn regeneration, a man gets a " new fpirit put within Irim," 
 tzek. xxxvi. 26. and that " fpirit luileth againft the flefh," 
 <jral.v. 17. The fweet morfel of fin, fo greedily fwallowei 
 down, he now lothes, and would fain be rid of it ; even a» 
 willingly as one, that had di*unk a cup of poifon, would throw 
 it up again. When the Ipring is ftopt, the mud lies in ,the 
 well unmoved : but when once the tpring is cleared, tlie waterii 
 
 4piii!glng up, will work the mud away by degrees. Even ib, 
 w^hileaman continues in an unregenerate ftate, (in lies at eafe 
 in the heart : but as loon as the Lord ftrikes the rocky heart, 
 with the rod of his ftrength in the day of converfion, 8;racf is in 
 him '' a well of water fprinf^ng up into everlafting life,** 
 John IV. 14. working away natural corruption, and gradually 
 purifyinfT the heart, Adls xv. 9. The renewed will rifeth up 
 .agalnil fm, llrikes at the root thereof, and the branches too. 
 Lufts are now grievous, aj:d the foul er^leavours to ftarve them : 
 the corrupt nature is Uic fource of all evil, and therefore the 
 foul will be often • vying it before the great Phyfician. O what 
 forrow, (ham.e, and felf-lothing fill the heart, in the day that 
 
 . <5race makes it's triUniphaiit entrance into it • 
 
1 
 
 ^ Htad I. T/?e mil rcne'Wfd. 1^7 
 
 madman is cpme to himfelf, and the remembrance of his foUiei 
 
 ' cannot but cut him to the heart. 
 
 Lastj.y, Tfje will is endued with an inclination, bent,and 
 propenJity to good. In its depraved ftate, it lay quite another 
 way ; being prone and bent to evil only : but now, by a pui! 
 of tiae omnipotent all-cont]uering arm, it is drawn from evil to 
 
 ,- good, and gets another fet. And as thic former fet was natu- 
 
 / ral J io this is natural to, in relbeck of the new nature given i n 
 regeneration, which has its own holy ludings as well as the" 
 corrupt old nature hath its fihful lullings, Gal. v. 17. The 
 will, as renewed, incRncs and point.- towards God and god'.iiTc*?. 
 Wh^i God marie man, his wUl, in refpeil of its intention, was 
 dired^d towards Qod, as his chief end; in refpe^fl of its choice, 
 it pointed towards that which God wilied. When man un- 
 made him(cir, his will was framed into th^e very reverfe lierccf : 
 he made himTelf his chief end, and his o',\m will his law. But 
 wh<|i man is new made, in regeneration, grace rcvflihes this 
 differ in fosie measure, tho' not perfeclly indeed ; be. '.tie 
 wwre but renewed in part, while in this world. It brinies 
 bacf the finiier, out of himfelf. to God as hifichief end, truly, 
 though not perfectly, Piil. Ixxiii. 25. " Whom have I in- 
 heaven but thee ? and there is nor.c upon earth that I dcfire 
 betides thee." Philip, i. 21. " For to me to live is Chriu." 
 It maKe^ him to deny himlelf, ::nd whatev-er way he turns, to 
 point habitually towards God ; who Is the.oenter of the graci- 
 cKis foul, its home, its dwelling-place in all gerierarior.*:, Pfj.l, 
 
 . xc. I. ^)- regeneratia:^ grace, tl'.e will is framed into a con- 
 formity to the will of God. It is conformed to his p'^c^ptive 
 will, being end^ied with holy mc'i;iat:ior»s, agreeable to every 
 one of his commands. The wliole law is imprelfed on t' e 
 gracious foul : e\'ery part of it is written, over on the renewed 
 heai't; And altho' remaining corruption makes A.xh blots in 
 the writing, that oft-times the man himfelf can not read it : yet 
 he that wrote it can read it at ail times ; it »s never quiie 
 blotted out, nor can be. What he has written he has written, 
 it. {hall (land; " For this is the covenant,— I will put my laws 
 into their mind, and write them in their hearts," Htb. viii. lo. 
 And it is a covenant oflait, a perpetual cover-aiit. ■ It i<; alto 
 conf)rmcd to his providential wlil ; fo thit the mm will no 
 more be mailer of his own proceis ; iter carve out his lot for 
 himfelf. He leirns to fay from his liearr, ** The wiU of the 
 Lord be done, he Ihall chufe our inheritance for us," Pfah 
 xlvii. 4. Thus the ^1 is difpofed to fall in with thcfe things^ 
 which, in its depraved itate, it could never be recoiiciled to. 
 
248 7h: Will renewed, Srate HI. 
 
 Particularly, (t.) The Lord is reconciled to the co 
 of peace. The Lord God promifcth a covenant of p 
 Gnacrs; a cavcnant which he himlelF halh franricd, ar; 
 ftrated in tlie Bible: but they arc not pleated with it : itiv ^ 
 unrenewed heart cannot be pleafcd with it. Were it put'iiu ■ 
 their hands, to frame it accordinjx to tlieir mind ; they would 
 blot many things out of it, which God lias put in ; and put ill 
 many t'l'n;.^!, God has kept out. But the renewed heart W 
 ^ • - ; r.isfied with the covenant, 2 Sam. xxiii. 5. " He hath 
 made wiih me an everlafting covenant, ordered in all things, 
 and furci tliis is all my faivation, and all my defirc." Tho* 
 tha covenant could not be brougljt down to their depraved 
 will ; their will is, by grace, brought up to the coveiurit ; tUcy 
 are well pleaied with it : there is nothing in it they would hjve 
 eut ; nor is any thing left out of it, which the)' would have in. 
 (2.) The will is difpofeJ to receive Chrilt Jefus the Lo'd. 
 The foul is content to fubmit to him. Regenerating gra<^ 
 undcrqiines, and brin;^s down the tow'rin^ imaginations of ilic 
 heart, railed ap againll its rightful Lord : it breaks the irq|| 
 fmcw^ wlvch kept the finner from bov/in;^ to him, and difpof^ 
 him to be no mare ftiiT-nccked, but to yield to him'elf. He is 
 willing to take on the yoke of Chrift's comniands, totake up 
 t'le cruC. and to follow him. He is content to take Chrift on 
 any term^, Pfal. ex. 3. " Thy people (hall be willkig in the 
 day of thy power." 
 
 Now, tlie miad being favingly enlightened and the will re- 
 newed; the finner ii thereby determined and enabled to anfwer 
 the gofpcl-call. So the miin work in regeneration is done ; 
 the f >rt: of the heart is taken : there is room made for the Loril 
 Jefus Chrift, in tlie innermolb parti of the foul ; the outer-door 
 of the will bein^T now opened to him, as well as tlie inner-tl'jor 
 of the underftindlng. Itv ona word, Chrill is paiFivcly received 
 into the heart ; he is come into the foul by his quickni is'fpirit, 
 whereby fpirltual Life is given to the man, w ho in himiclf was 
 dead to fin. And his firll vital ail we may conceive to be 'ah 
 aftive receiving of Jefa* Chrill difcerncd in his glorious excel- 
 lencies J that is, a believing; on him, a clofiug with him, as 
 difcerncd, ofTcred, and exhibited in the v»'o:d of his grace, the 
 j»loriou5 g'>^^ei ; tiie immediate effect c»f whicli is union witli 
 him, Johui. 12, 13. " To as many as received {lim, to thcri^ 
 gave he power (or p>ivilegc) to become the fonsot ^od.^ even 
 to them tliat believe oa his Name ; T\h:ch were born not of 
 bbod, cor oi tl;e will of the ficfh, aor of the will ' Jt 
 
Hrnd I. The .^jfc^fioKS changed. ijo 
 
 Of^ God/' Eph, iii. i?- " That Chri'l may dwtW in your 
 hearts by Faith." Chriil Imviug taken the h^art by llorm, and 
 triumphantly entered intoit^ in regeneration, the foul by faith^ 
 yields itlelf to him, as it is expreiTed,' 2 Cliron. xxx. 8. Thus, 
 this glorious Kincj, who came into the heirt by his Spirit ; dvvclU 
 in it by faith. The Tcul beiag drawxi, riuis ; and being eHecl- 
 ually called- comes. 
 
 Thirdly, In regeneration, there is a happy change made 
 on tiie aifeviions ; they are both reitiiled and regulated. 
 
 I. This change reclities the aifectiuns, placing them on 
 fliitable objeds, 2 TheiF. iii. S- " The Lord direct your hearts 
 mtt* the Love of God.'' The regenerate man's delirci :ire 
 refilled ; they are fet on God him'elf, and the thii.gs abor^. 
 He who before, cried with the world, *^ Who will fhew us any 
 good ?" he changes his note, and lays, " Lord lift up the l]g;ht 
 of thy countenance upon Ub,'* Pfal. iv. 6. Sometimes he ia\y: 
 no beauty ia Chriil, for which he was to be ddlred ; ba: now 
 hfi is all deiires, he is *^ altogether lovely," Cant. v. i6. The 
 imin ftream of his defn-es is turned t«y run towards God: for 
 there is the one '* thing he ddiretb," Pia!. xxvii. 4. He der^ 
 Cres to be holy, as well as to be happy ; and rather to be gra^. 
 clous than great. His hopes wliich before werelow, and ilaked 
 down to thi-ngs on earth, are now railed, and fet on the glory 
 which is to be revealed. He entertains the hope of etCTnal 
 life, founded on the word of pronnfe^ Tit", i. 2. ** Which hope 
 he has, as an anchor of the foul,*' fixing the heart under trials, 
 Hcb. vi, 18. And it puts him upon purifying himfcif, ** even 
 as God is pure," Jolm iii. 5. For he is begotten agiim unto a 
 " hvclv hope," i Pet. i. 5. Kis lovC is railed, and fet cu Go<l 
 himlelf, Pial. xxviii. X. On his holy lav/, P-al. cxix. 97. Tho' 
 it ftrike againft his moll beloved luft, he fays, ** The law is 
 holy, and the commandment holy, and juft, and good," Rom. 
 vii. 12. He loves the ordinances of God, P^al. Ixxxiv. i. 
 ^^ How amiable are thy tabernacles, O Lord of hols ?" Being 
 pafTcd from death unto life, he loves the brethren, (i Joha 
 iii. 14,) the people of God as they are called, t t*et. i. 10. 
 He loves God for himf?lf, and what is God's, for his fake. 
 Yea, as being a child of Got^, he loves his own enemies. His 
 heavcily Father is compairnnate and benevolent : he makerh 
 his fun to rife on the evil and- the good, '*' and fendeth rain on 
 the juil, and on the unjurt :" snd therefore he is ii; the like 
 nunaei- difpofed, M^tth. v. 44. 45. His hatred ;s t'lniei 
 »ga:iail flu Li himielf aad others^ Pfal. ci. 3. ^*' 1 liate the work 
 
 N3 of 
 
150 The AJc^ions changed. State 111. 
 
 of tliem that turn afiJe, It ftjall not cleave to me." He groans 
 under the remains ofit, and longs for delKeT^nce, Rom. vii. 24. 
 " O wreiched man that I am ! \Vho (hall deliver me from the 
 body of this deaih ? " Hi? joys and delij^hts are in God the Lord, 
 in the light of his countenance, in his law^ and in his people; 
 becaufe they arc like him. Sin is what he chiefly fears ; it is a 
 fountain of furrow to him now, tho* formerly a Ipring of 
 pleafure. 
 
 2. It regulates the affe<?lions place<l on fuitahle obit<5ts. 
 Our afFedfions, when place*.! on the creature, are natural!^ 
 c\orbi:ant : when we joy in it, ' we are apt to over-joy ; and 
 wjien we Ibrrow, we arc ready to forrow over-much : but 
 f race bridles thefe affc^ions, clips their wings, and ketps them 
 •wi*hin bounds, that they overHow not at all their banks. It 
 makes a man hate his father and mother, and wife and children, 
 yea, and his own life alio, comparatively ; that i*;, to love them 
 lefs than he loves God, Luke xiv. 26. It alfo fanftifies law&I 
 affecrions ; bringing them forth from right priuciples, aad 
 #lireiling them to right ei;;ls. There may be unholy defuSf 
 after Chriil and his grace ; as when men delire Chrift, not from 
 any love to him, /but merely out -of love to thcmfelves. '* Give 
 us of your o:l, faid the foolifh virgins, for our lamps are gone 
 out," Matth. XX /. 8^. There may be an unfandified fofrow 
 for (in i as when one forroweth for it, ' not becaufe it is dif- 
 pleafing to, God, but, only becaufe of the wrath annexed id it, 
 ai! did P!;araoii, Judas, anfl others. So a man may love his 
 father and mother, from mere natural prlncijjjes without any 
 refpefl to rhe comnund'of G(xl binding Inm thereto. But 
 grace (anciiSes the affections in (iich cafes, mak'.ii<4 rhtm to rim 
 in a new channel of love to God, refped to hi.; crmmands, and 
 Tcgavd to his glory. Again, grace fcrews up the aJlttftions lA^ieie 
 they are too low. It gives the chief feat in them to God : and 
 pulls down 3^\ r.ther rivals, whetl tr p^rfons or things, makin|T 
 them ly at his feet. P(kl. Ixxiii. 25. '• Whom have I in heaven 
 but thee? And there is none upon earth that I delire belide 
 thee." He ii lovet! for himfelf : and other perfons or thmgs, 
 for his fake. Whit is lovely in them, to the renewed heart, is 
 f>me ray of the divine goodnc(V appearing in them : I'or unto 
 jrracious fouls thr. (hinc only by borrowed- light. T'u^s ac- 
 counts for the. (alntt loving all men, and y.t hating t.h()ie thai 
 hate God, and contemning the wicked :rs vile perfon*^". They 
 hate a;)d cojtemn them for their v.itkcdnefs : there is 1 
 ©: God ill tliSLt; and tlicrefuie uotliing lovely nor honor. 
 
Head L 7he Coiifcience reneiued, ' i^i 
 
 it: but they, love them for their coinrnendabld qualities, or 
 peri'eclioiis, whether natural or moral j becaule. in whomfoever 
 thefe are, they are from God, and can be traced to him as their 
 tbiintain. Finally, regenerating grace fets the affedions fo 
 firmly on God, that the man is diipoied, at GoJ's command, 
 to quit his hold of every thing elfe, in order to keep his hold of 
 Chriit ; to hate father and mother, in compariibn with Chrift, 
 Luke xiv. 26. It makes even lawful enjoyments like Jofsph's 
 mantle, to hang loole about a man ; that he may <^uit them 
 "When he is in hazard to be enfilared by holding them. 
 
 If the llream of our atteclions was never thns turned ; we 
 are, doubtlefs, going down the llream into the pit. If the lu/l 
 of the eye, the lull of the flefh, and the pride of life_, have the 
 throne in our hearts, which ftiould be polFcHed by the Father, 
 Son, ^id holy Ghoft ; if we never had fo nidch love to God, 
 as to ourfelves ; if fin has been ibmewhat bitter to us, but never 
 lb hitter as futfering, never lo bitter as the pain of being weaned 
 from it : truly we are ftrangers to this laving change. For 
 grace turns the affe<5lions npiide down, when-ever it comes into 
 the heart. * 
 
 Fourthly, The confcience is renewed. Now, that a r\t\^ 
 light is fet up in tl^e foul in regeneration ; confcience is enlight- 
 ned, inllructed, and informed- That aandle of the Lordi 
 {?Yow, XX. 27.) is now liiufted and brightned ; fo as it fnin^s^ 
 and lends fortl) its light into the moil retired corners of the 
 heart ■■, difcoveriflg fins which the loul was not aware of-before : 
 and, in a i'peciai manner, dil'covering the corruption or depra-j 
 vity of nature, that leed and fpawn whence all a<5tual fins 
 proceed. •This produces tlie new complaint, Rom. vii. 24. 
 ** O wretched man that I am ! who (hall deliver me from the 
 body of this death ?" Tliat confcience, which lay ileeping in 
 the man's bofoni before, is now awakened, and makes its voice 
 to be heard through the whole foul : and therefore there is no 
 more rell for him in th.e lluggard's bed ; he muft get up ai^ be 
 doing, a^fe^ hafte and eicape for liis life. It powerfully incites 
 to obediepxei even in the mod fpirituil ads, which ly not 
 within the view of the natural confcience j and powerfully re- 
 ft rains from fin, even from thefe fins which do not ly open to 
 th^ obfervation of the wojld. It urgcth the fovereign authority" 
 of God, to which the iieaiTis now reconciled; and wiiich it. 
 willingly acknowledges : and fo it engageth the man to his 
 duty, whatever be' the hazard from the world; for it filh the 
 heart ib witii the fear of God, that the force of the fear of man 
 
152 7he Memory bettered by Grace* State III. 
 
 is br )V^cn, This hath engaged many to put their hfe in their 
 hanJ, aad follow the caufc of religioii they once contemned, 
 and refoiuie't* walk in the path they foimcily abhorred, Gal. 
 i. 27,. *^ rie which pcrj'ecuted us m timeijpjft, now preachcih 
 the U'th which once he deib-oyed.'* Guilt now makes the 
 cfMUlience to Imart. It hath bitter remorlii f«r fins paft, which 
 fills the (bul with au.xjecy, forrow md lelf loathing. And 
 every new reflexion on tliele (xw, is apt toaffeft, and make its 
 wounds bleed af dh with rcgrei;. It is made tender, in pcnnt 
 of in and duty, for the time to. come; being once b\in:t. it 
 dreads the Src ; 2nd fra.'s to break the hedge, v' is 
 
 formerly bit by the ferpent. Fliialiy, The renewed . ce 
 
 drives the finn^r to jefus Chrill, a. the only ph^fician tiiai can 
 draw out the fting of guilt ; and whofe blood alone can purge 
 " the con rcicn(;e from dead works," Heb. ix. 14^ refuiing all 
 cafe offered to it from any other hand. And this is an evidence 
 tliat the confcicnce is not only fired, as it may be in an unrc- 
 generatc ftate ; but oiled alfo with regenerating grace. 
 
 Fifthly, As the memory w.anted not its (hare of depravitjf^ 
 *t is alfo bettered by regenerating grace. The memory ij 
 weakned with rel'peft to thote things that are not worth their 
 room therein ; and men are taught to forget injuries, and[ drop 
 their refentments, Matth. v. 44, 45. ** Do good to them that 
 hate you, and pray for them which defpUefully ufe you, — Tliat 
 ye may be (i. e. appear to be) the children of your Father 
 which is in heaven." It is ftrengthncd for* fpiritual things. 
 We have Solomon's receipt for an ill memory, Prov.ili. l. 
 *' My fon, faith he, forget not my law." But how fliall it be 
 kept in itiind ? " Let thine heart kee(5 my commandments," 
 Grace makes a heart-memory, even where there is no good 
 head-memory, Pfal. cxix. 11. " Thy word have Ibid in my 
 heart." The heart truly touched with the powerful fwectnefs 
 of truth, will help the memtrry to reSain what is fo relifhcd. 
 Did dime truths make deeper impreffions on our hearts, they 
 would thereby imprefs themfelvcs with more force on our 
 memories, Pfal. cxix. 9^, <* I will never forget thy precepts, 
 for with them thou hail qukkned me." Grace fan^ifies the 
 mcTTjory. Many have large^ but unlaniflified memories : \\ liich 
 fervc only to gather knowledge, whereby to aggt avate their 
 condemnation ; but the renewed memory fervcs to ** remember 
 his commandments to do them," Pfal. ciii. l?. It is a facrij^ 
 ftorc-houfe, from whence a Cliriitian is furnilhed in hi? way to 
 Zien : for faith and hope are often fupplied out of it, in a dark 
 
 t.our. 
 
lead I. 7he Bidy Changed. 153 
 
 /jr. It 15 tbe ilore-houfe of former experiences ; anr? thefe- 
 are the ;>el)ever's way-marks, by noticing of which be comes to 
 kno^v where he is even in a tlark time, Piiil. xiii. 6. " O my 
 God, nay Ibul is cad tlawii within mc ; tlierefove ^vii] I>emcm- 
 ber t^iee from the land or Jordan/' &c. It alfo iietps the loul 
 to godly forrow and ^It-loathing, prefentbg old guilt anew 
 before the confcjence r .and making it bleed afreih, the' the iin 
 be already pardoned, PiaL x:.» . 7. ^'Remember not the fins of 
 my youth. '^ And where unpardoned gnilt is lying on the (letp- 
 in| conlcience, it is oi'^.tVi employed to bring in z. word, Avhich 
 in %L moment fets the whole ibul a-ftir : as when Peter rcmcm- 
 beped the words of JefuS;— •'* he we:it out and wept bitterly," 
 Matth. xxvi. .75. The word of God laid up in a fan-ftined 
 mi5mory, lerves a ma.i to refifl temptations, put* the Tword in 
 his hand agahiil the i'piitual ensiiiics, and i:> a light to direcl his 
 ftepsin the way of reiigion and righieoiirnds. 
 
 Sixthly, There is a change made on the body, and the 
 members thereof, in refpecl of their ui'e : they are confecratcJ 
 to the Lor<J. Even the body is for tl^e Lord, I Cor. vi. i 5. 
 Iris the temple of die holv Ghoft, ver. 19. The nicmbers 
 thereof, that were formerly inilruments of unri^hteoufiicis unto 
 fin, be-.-ome inflruments of right eoulhefb unto God, Rom. vi. i^. 
 Servant? to rightcoufhcrs unto holineft, ver. 19. Thecy& tbat 
 conveyed (Liful inja;;ina:jons into the heart, is urvtler a covenant, 
 J^b xx-xi. to do fo no more; but to ierve the Ibul in viewing 
 the works, and reading the word of God. The ear that had 
 often been death's porter to let in fin, is turned to be the gate 
 of life, by wh'ch the word ofl-fe enters the Ibul. The tonpie 
 that fet on fire the whole courfe of nature, is i-e.lored t« the 
 oiEce it was defigned for by the Creator ; namely, to be an 
 kidnimeat of glorifying him, and fecting forth his praife. lit 
 a v.-ord, the whole man is for God, in ibul and body, Tthich Isy 
 this blcired change are made his. 
 
 Lastly, This gracious change (hincs forth in the coaverfa- 
 t'on. Even the outward man is renewed. A ne\y heart makes 
 newnef? of lire. W^'hen the King*s daugliter is all glonous 
 A^'ithin., Iier cloathing is of wrought gold, Pfal. xlv. 13.' The 
 fmgb eye makes tlie whole "body full cf !ic;ht, Matth. kt.xi* 
 This ch:-nge will appear in every part of one's converfation, 
 particulirly in-thefe following things. " -. ^. ; 
 
 \. Ill the change of his company. Tho' fonietime^-lie de» 
 fpifcd the company of the faints, noV they are the eveellent in 
 whoinis ail his delight, Pial. xvi. 3. " I am a compauion ot'ail 
 
 th-.L 
 
154 7^<^ Change Jh'ines forth State lil. 
 
 that fear thee/* faith the royal Pfalmlll, Pfal. cxix. 6q. A 
 renewed man joins hioiTelf with tlie Taints : tor he and tiiey ars 
 like minded, in thiit wliich is their main work and balinefs ; 
 they have all one new nature ; they are travelling; to Imman- 
 u«:l*s land, and conv^rfe together in the language of Canaan^ 
 In va'm do men pretend to religion, while uni^odly company is 
 their choice-; for a companiwi of fools jhail bf dellroyed. 
 Prov. xiji^ 20. Religion will m.'ka a nun (hy of tbrowicg 
 himfelf into an ungodly family, or any unnecelTary familiarity 
 with 3^ icked men ; as one that is clean, will beware of going 
 into an infc^ed houfc. 
 
 3. In hk relative capacity, he will be a new nnn. Grace 
 mikes men gracious bi their feveral relations, and natively 
 leads ihem to tl^e conlcicntious performance of relative dutic*. 
 It docs not on!y make good men, and good women ; but makes 
 good fubje^s, good hufbands, good wive?, cliildren, fcrvants, 
 and i.i a word, v;ood relatives in the church, common- wealth, 
 and family. It is a juil exception made agiiafl the religion of 
 many f namely, that they are bad relatives, they are ill 
 huibinds, wives, mailers, lervants, 8cc. How will we prove 
 Curfelves to be new creatures, if we be flill jud fuch as we 
 we:e before, in our feveral relations, 2 Cor. v. 17. ^' There- 
 fore if any man be in Chrl*l he is a new creature : old things 
 are paJfed away ; behold all things are become new.** Real 
 godlinefs will gain a teilimony to a man, from the confcienccs 
 of hi> neircrt r<;lauoiis, the* they kno.v more of hislinful iniirnii- 
 t e?^, than others do, as we lee in that cafe, 2 Kings iv. 2. 
 '* Thy fsrvmt my huibaud is dead, an^ tliou knoweit that thy 
 fervant did fear the Lord.*' » 
 
 5. In the way of his following his worldly buiinefsj there is 
 2 :' Cit change. It appears to be no more his' all, as fome time 
 i: . i-j, Tijough laints apply themlelves to worldly bufinefs, 
 as \Vt:!l .IS others ; yet th^^ir hearts are not fwallowed up in it. 
 It is evident they are carrying on a trade with heaven, as well 
 as a trade with earth, Philip, iii. 20. '^ For our converfation 
 is in heaven.'* And they go- about their employ' ment in the 
 world as a duty laid upon them by "ihe Lord of all ; doing 
 thei r lawful bullnefs^ac the will of God, Ephef. vi. 7. working, 
 btcaiiie he has fikid, *' Thou fnait not fteai." 
 
 4. They have a fpeciil concern for the advancement of the 
 kin;:dora of Chrili in the world : they efpoufe ihc intcreils of 
 rtligion, *' and prrfvT fcrufalcm above their chiet joy," 
 Plai. cxxxvii. 6. How privately locver they Hve, grace irsakcs 
 
 them 
 
Head f. in the 'whole converfution, 155 
 
 them a pivbric fpirlt, which will concern itfelt in the ark and 
 work of God ; in the golpel of God ; and in the people of God, 
 even thele. of them whom riiey never f^w in th.e face. As 
 children of God, they naturally care /or thefe things. They 
 Live a new and unwonted conccmr" for the fpiritual good of 
 otiiefs. And no fooner ilo :hey talte of the power of grace 
 themfelv^s, but they are ind^c^ to let up to be agents for 
 Chrift and hollneis in this -v^rld ; as -appears in the cafe of the 
 woman of Samaria, who^ when Clirifi; had Hjan'.fefted himfelf to 
 her, * vreat her way into the city, and fiith unto the men, 
 come, fee a man which told me all thine^s that ever I did : Is not 
 -this the Chrilt f' John iv. 2S, 29. Th^y have ff^en and felt 
 the evil of (1.1, and therefore pity the world lyi:ig in wickfe^dt- 
 Tiiey would -tVm pluck the brands out of tlie fire, rememwSg* 
 that they themfelves were plucked out of it. Tfiey will labour 
 to commend religion to others, both by word and example; 
 and rather deny themfelves their liberty in iaditferent things, 
 than by the uncharitable ufe of it, de.lroy others, I Cor. viii.i ^. 
 ' Wherefore, if meat make my brother to ofFenJ, I will eat no 
 flefh wh^ the world ftandeth, lell 1 make my brother to offend.' 
 
 5. In their ufe of lawful com.forts, there is a great change," 
 They reft not in them, as their end; but ule them n^ means to 
 help them in their way. They draw their fatlsfaaion from 
 fhe higher fprings, even while the lower fpriogs are running. 
 Thus Hannah having obtained a fon, rejoiced not fo muCh in 
 the gift, as in the giver, i Sam. ii. i. * And Hannah pra\-ed, 
 and (aid, My heart rejoiceth in the Lord.* Yea, when the 
 comforts of life are gone, they can fubfill without them, and 
 * rejoice in tbe Lord, altho' the fig-ttee do not bloiFom,' Hab. 
 iii. 17, t8. Grace teacheth to ufe the convcnicncies of a prefeat 
 life pafBngly ; and to Ihew a holy m'^deratim in all things. 
 The heart, which formerly immerfed itfelf in tliefe things 
 without fear, k now (hy of being over-m'jch plcafed with theh. ; 
 and being apprehenfrv e of danger, ufe^ them warily : as the 
 dogs of Egypt run wbule they lap tlie'r water out of the river 
 Nile, for fear of the Crocodiles that are in it. 
 
 Las TLY, This change Ihines forth in the man's perfonnince 
 of religious duties. He who lived in the negleft of thenv, will 
 do fo no more, if once the grace of God enter into his hearts Ff 
 a man be new-horn, he will defire the fmcere milk of the 
 word, I Pet. ii, 2. Whenever t^e prayerlefs perlon gets the 
 Spirit of grace, he will be in bJm a Spirit of fupplication, 
 Zech. xii., i o. It is as natural tor one tb.at is bom again to fall 
 
I j6 The Kcfemblance betwixt natural State Ill.f 
 
 , a-praying, as -for the ncNV-boru babe to fall a-crymg, JSCu 
 ix. 1 1. <■ helioW, be prfl\ cth.* His beart will be a tanpic T.tt 
 God, and bis houfe a church- llis dcvoticMi, which before was 
 tipcrticial and forinal, is jww fpirituai and lively ; forafinucfc 
 as heart and tongue are touched with a live-coal from heav^ii; 
 and he refts not in the mer« performing of duties, as carerul 
 only to g^ Hs talk done j but in every duty fcfkingcommuni- 
 on with GoJ in Qirill, jullly confidcring them as mean^. ap- 
 pointed of G«xl f->r that end, and rcckoninghimlelf difappoinLcd 
 if he mil's of it. Tbus far of the nature of regeneration. 
 
 The Kefcmblance bct-jutxt Natural and Spiritual 
 Generation, 
 
 II. I cdfie to fliew why this cbaiJge is called regeneration, a 
 being bom again. It is ib tailed, becaufeofthe refemblance 
 betwixt natural and Ipiiitual generation^ whkh I'es in the 
 following partjciilars. 
 
 First, Natural generation is a myfterious thing: and fo is 
 fpirituai generation, John iii. 8. * The wind WoweW where it 
 liftedjb and tiiou hearelt the found thereof, but canll not tell 
 whence itcoineth, and whichei- it goeth : fo is every one that 
 is born of the Spirit.* The work of the Spirit is felt, but his 
 way of working is a my fiery we cannot comprehend. A new 
 li.l^ht is let into the mind, and the will is renewed ; but how 
 that li^ht is conveyed thither, how the will is fettered with 
 cords of love, and how the rebel is made a willing captivq, we 
 can no more tell, than we can tell, * how the bones do grow 
 in the womb of her thai is with child, *,4Ecclef. xi. f. As a man 
 hears the found of the wind, and finds it ftirring ; but knows 
 not where it bepns, and where it ends : fo is every one tlut is 
 bom of the Spirit ; he finds the change that is matle upoii liim, 
 bat how it is produced he knoweth no!^. One thing he may 
 know, that whereas he was blind, now he leeth: but the feed 
 of grace doth * fpring and grow up, he knoweth not how,' 
 Mark iv'. 26, 27. 
 
 Sr.coNDLY, III both, the creature comes to a bdng, it had 
 not before. The child is not, till l-c be generate ; and a man 
 has no gracious bang, no being in grace, till he be regenerate. 
 Regeneration is not fo mu<h lhecuri>;g of a lick man, as * tl^e 
 c^u'cknini^ of a dead man,' Eph. ii. 1,5. Man inliis depraved 
 ftate is a mere non-entity in grace : and is brought into a new 
 ^"S'^y the power of. him, * who callcth things that be not, 
 
 2« 
 
Head I. end fftritual Generation, x^7 
 
 as though they were ; being created in jefus Chviil: unto good 
 \^orks/ Eph. ii. lO. Thererbre our Lord Jefus,- to give ground 
 <^ hope to the Laodiceasis, in their wretched and niirei able flate, 
 pvopoleth himlelf as * the beginning of the creation oF God,' 
 Rev. lii. 14. Na;ncly, the active beginning oli"it ; for ail thbgi 
 * were made by hi»n at firtj:/ John i. 5. From whence thty 
 might gather, that feeing he made them when tliey >^ ere noth- 
 iiiC, he cculd make them over again, when v/orle than nothing; 
 *-the lame hand that maJe them lus creatures, could make thex^ 
 ne^v creaturcfi. ' 
 
 Thirdly, As the child is mercl}'- palTive ra generation, fo 
 n tiic child oFGotI in regeneration. The one e«r.tr-butes noth- 
 ing to it- own geaeratioa ; neither does the other contribute 
 any thing,, by way oF einciency, to its own regenera:ion : ft>r 
 tho' a man miy lay himFelf down at the pool ; y#t h^ hatk 
 no hand 111 moving oF the water, no eihcacy iii perh^rming of 
 the cure. One ii. b»rn tl^e child oF a king, anoth.er the cliild of 
 a be^car : the child has no hand at all in this ditfcrence. God 
 .^eares ibo^ in their depraved Ftate ; other? he brings into a 
 itate of ^mce or re^eneracy. IF thou be thus honoured, na 
 thianks to thee ; for * v.-ho maketh tliee to diiTer from another I ' 
 
 I Cor. iv. 7. ^ 
 
 Fourthly, There i^ a wonderful contexture oF parts ill 
 both bii-ths. Admirable is the (truclureoF iran's body, in which 
 there is fuch a variety oF organs : nothing wanting, nothing 
 f uperfluous. The PFahnllt conlidcring his own body, looks on 
 it as a piece of marvellous work ; * I am fearfully and wonder- 
 fully made,' faith he, P (ill. cxxxix. 14. and 'curiouHy wrought 
 in the lower parts of the earth,* ver. 1 5. That is, in.thc womb, 
 where I know not how the bones do grow, more than I know 
 ^hat is a-doing in the loweil parts of the earth. In natural 
 generation, we are curioufly wrought, as a piece of needle- 
 work ; as the word imports : even lb I'i is in regenerjition, 
 PFal. xlv. 14. ' She IhaU be brought unto the King, in raiment 
 of needle-work, raiment curioufly wrought.* It is the fame 
 word in both texts. And what that raiment is, the Apoftle 
 tells u-s, Eph. iv. 24. It is * the new man, which after God is 
 created in righteouFnefs and true holineFs.' That is the raiment 
 he Faith in the Fame place, we muft put on ; ^not excluding the 
 imputed righteouFneFs oF Chriil. Both are curioufly wrought, 
 as mafter-pieces oFthe maniFold wiFdom oFGod. O the won- 
 dei-Ful contexture oF graces in tlie new creature ! O glorious 
 
 reature, new made aFter the image of God I It is grace for 
 O grace 
 
^(^mblance betwixt Natural State 
 
 mf 
 
 prace in Chii^l, wliich makes up tbc new man, John i. i6. 
 liven as in bodily geaci-atioii, tb.c child has member for iriC—' • 
 in tlie parent : has cvcrj' inciiiber the paient has^ in a c, 
 propoitiwi. . 
 
 Fi r T H -Y, All this inbotli cafes hath its rife from thf t 
 
 i :> in it(clf very fmall anJ inconiideiable. O the pon'er of < 
 in making fuch a cT-cature of the corrupt jblu Iced! and 
 more in biinpin,^, forth tlie new creature from ib \\: 
 iiings : it is as * the Utde cloud like a man's hand/ \v 
 till heaven * was biack with clouds and wind, and . 
 great rain,* I Kings xiii. 44, 45. A man gets a 
 lermon, which hundreds betide him heai aiid let Ii:p ; \ 
 remains wi'Xhiin, works i.i hi. li, and never leues him, i 
 little word be turned up-fide-down by it; that i.', till he '.u- 
 comc a ne^v man. It is like the vapout that. got I'p i'.to 
 Ahal'ucrMs's head, and ,cyt otf fleep from his ey.es, V. 
 Tvh'ck proved a i"prih(» of inch motions, as never ct . 1 
 
 Mo'decjijin royal p 'mp, was bro'-ip,ht on horfc-back t:;i«) jXx 
 t\\^ ilreet, proud iiaman trudgini^ at his foot j the faiiie ?lai: ..n 
 rftcrwards hanged, Mcrdecai ailvantcd, and the cBJfcl 
 vered from Hainan's liellifri plot. Tl-^c gr:.'nof .raultard 
 bccoinelh a. tree, Matth. xiii. 21, 2i. God loves to bring gre;. 
 Things out of fmiilll'c^ni\ings. 
 
 Sixthly, Katural. gcn^iation is carried on hy d^ 
 1 '>b X. 10. *^ itgii thoj] not poured me out as milk, and c 
 u.'u me like chccTe?' So is regeneratioji. It is w". 
 • .dinarily, m regeneration, iis with the blind man c 
 Lord, who iir/l law men as trees walking, after 
 every mancleaily, Matlh. viii. 2:;,^4,j2^. It is ti\.v .v^^^v- 
 r:ition, being ilrictly fpeaking, a paihng from death to Ufe, the 
 foul is quickned in a n^oment : like a^, when the embryo i' 
 'brought to perfcClion in the womb, the foul is Infuied into t! 
 li^elefs I'lmp. Neverthelefs, we may imagine fu!.- " ' 
 
 conception in fpi ritual generation, whereby the loul 
 for quickening: and the new creature .is capable '>r giowi. 
 I Pet. ii. 2. aud of life more abundantly, John \. 10. . 
 
 Seventhly, In both thjre are new relatir T' 
 rK:rate may call God, Father ; for they £ 
 |.hni. 12, 1^. begotten of him, i Pet. i. 3. 
 J.amb's wife, (that is the church) Is tVtxx mot' 
 Vhey are related, ar brethren, as fillers!, to an 
 faints, the family of heaven. Tiiey are of t^r 
 and the meaoell: of them, ' the bafe t' 
 
...«..;. and/plriu^l ^. .......... ;jy 
 
 I Cor. i. 28. the kinlefs things, a> the word Jniports, who 
 cannot boail of the h\(^^<\ that runs in their vdus, are yet, by 
 their new birth, near of kin with the excdw^nt in the earth. 
 s Eighthly, Thers isa likcnefs betv/:xt the parent and th<5 
 child. Every thing that generate^ generates it* like j and the 
 litgcnerate are ' partakers of the divine nature/ 2 Pet i. /{.. tj-.e 
 moral perfeftions of the divine nature are in nieaiure and de- 
 gree communicated to the renewed foul, and thus the divine 
 image is retrieved ; fo that, as the child refembles tiie father, 
 the new creature refembles God himfelf, being'* ■trch' as he is 
 
 Lastly, As there is no birth without pain, both to the 
 mo:her and lo the c!ild ; ^o there is grcvit pain in l^nnginq fo''ti*i 
 the nii'vv crear^ure. The cFiil^reh \\z\c more or leisof thefe birth 
 rains, whereby thev are pricked 'in their heart. Aft" ii. £7. 
 1 iVe foul ha^ ibre pains v.'hen undei- corivi'3ion and hvimJliatioa, 
 ' A wounded ipiht who can bear V The nwther rs pained, ZiOii 
 travails, Ifa. Ixvi. S. Ihe ikrh*, ^-T'an?, crieth, aiid f-.ath hard 
 IVoonr; in her minifters and meuibers, to bnng forth children 
 to her Lord, Gal. iv. 19. * Mv little chiidren cf who-.n 1 travail 
 in birth a^rain, 'until Chriil be rormed in vou.' And never was 
 a mother more fc^elingly touciied with joy, that a man-child 
 was born i;?to the world, than ihe is up.r.i the new birth of her 
 children. But what is inore ram^arkable than all this, we read 
 jiot only of our Lord Jef.is Chriil's travail (or toil of foul.) 
 Ifa. liii. II., but (what lies more dh-ecll/ to cur purpofe) of his 
 pains, or pane?, as of one travelling in child-birth; fo the word 
 uied Aflj. ii. 24. properly fignifies. Well .may he call the new 
 creature, as Rachel called her dear-bought fon, Bcnorii, i. e. 
 * The fon of my ibrrr/v j* and as ihe called another, Naphtaii, 
 i. e. * My -wreillin^ :' ior the pangs of that travail put him to 
 ^ (Iron;; cryiugatid tears,' rh-b. v. 7. yea, in * an' agonv and 
 'bloKly iweat,' Luke xsii. 44, And, in the»end, he died of 
 thefe pang<i they became tofiim the pains of death, A.^s ii, 24, 
 
 ihj Dji3rir:e of X':"'". •'*-; '-"^' a^^TiiJ. 
 
 Use 4. By v/hat is faid, you in-iv i . whether yru are in 
 'the ftatp of grace or not- If ye oe brought out of the (tate of 
 vvirath or ruin, into the If^te of grace o: (iilvatibn ; ve aie ^le^,' 
 creatures, ye are born agaiii. - Bat ye will (ay, How \^\ we 
 k'.iow whttheriwe be boin aj^aia or not ? Anf.'Did you alk m<?. 
 if the luii were nfen, and how you fhonid kii»>v> whether it 
 
 O 3 wci:^ 
 
 \ 
 
i6o The DcYIrine of Regeneration applied, Sratc III. 
 
 were rifen, or not ? I would bid you look up to the heavens, 
 and lee it with your eyes. And would you know if the light 
 he rifcn in your heart ? Look in, and lee. Grace is light, and 
 difcovers itlelF. Look into thy mind, fee if it has been illumi- 
 nate in the knowledge of God. Hall thou bten inwirdl)' taught 
 what God is ? Were thine eyes ever turned inward to fee thy- 
 felf, the (iufulncls of thy depraved ftate ; the corruption of th^ 
 nature; tlie Has of thy heart and life.' Waft thou ever let inttt 
 a view of the exceeding finfulneis of (In ? Have ih'nc eves fecn. 
 King Jcfus ifl his beauty ; the jnauifold wifdoin of Gnd in liim, 
 his traii{cende:it excellency, and ablolute fulnels an J (urhciency, 
 with the vamty and empcinefs of all things elfe ? Next, What, 
 change is there on thy will ? Are the fetters taken off, where- 
 with it was fometimes bound up from moving heaven- wards I 
 And has thy will got a new let ? Doft thou find an averfion to 
 fin, and a pronenels to good wrought in thy heart ? !s tky foul 
 turned towards God as thy chief end ? is tiiy will nev/ moUeJ 
 into fome mealure of conforaaity to tlie preceptive and provi- 
 dential will of God : Art thou heartily reconciled to the cove- 
 nant of peace, and iixedly dilpofed to the receiving of Chriik, as 
 he is offered in the gofpd ? And as to a change on your affedicns, 
 are they rccliheJ, and placed on right objefts I Arc your defires 
 going on after God ? Are they to iiis name and remembrance 
 of h^m ? Ifa. xxvi. 8. Are your hopes in him ? Is your love let 
 upon him, and your hatred let againif fin ? Dees your offending 
 a good God aifeft your heart with forrow, and do you fcM- fiu 
 more than fuffering ? Are your alfc«5lions* regulated? Are they, 
 w'ith refpeft to created comforts brought down, as being too 
 high : and with fefpecl to God in Ghfift, fcrewed up, as being 
 too low ? Has he the chief fc- in your heart ? And are all your 
 lawful worldly comforts, and enjoyments Uid at liis feet ? Has 
 thy confciencc been enlightncd and awakenetl, refilling all cafe, 
 but from the application of the blood of a Rcdccmsr i Is thy 
 memory lanctified, thy body confccrated to vhe fer\ ice of God ? 
 And art tnou now walking in nevvnefs of life? Thus ye may 
 difcover, whether ye are born again or not. 
 
 But, for your furtlicr help in this matter, 1 will difconrfe a 
 little of another fign of regeneratk)n, namely. The love of the 
 brethren ; an evidence whereby the weakeft and molt limorou- 
 feints have often had comfort, when they could have little or 
 no confolation froip other marks proposed to them. . This tl t 
 ApolUe lays down, I John iii. 14. " Wc know that xc h.iv 
 pafTcd from death uiito life, bccaufe we love thebrctl 
 
Head I. JriaJ of One*s Siate, &c. j6i 
 
 is not to be thought, that the Apofile, by the brethren In this 
 place, means brethren by a common relation to the finl Ac-am, 
 but to tne iecoac] Adam Chrilt Jeius: becaiile, however true it 
 is, that univerial benevolence, a good-wiii to the whole rate of 
 mankind, takes place in the renewed foal, as being a lively 
 lineament of the divine image ; yet the -whole context fpeaks oF 
 thofe that are the fons of God, ver. l, 2. children of God, 
 ver. ic. born of God, ver. 9. diiunguifhing betwixt the cl.ild- 
 ren of God, and the children of the devil, ver- 10. betwixt 
 thefe that are cfthe devil, ver. 8. 12. and thefe that are of 
 God, ver. lO. And the text itfeif corrics in a& a reafon why we 
 fhould not marvel that the world hates tl^e brethren, the civ.ld- 
 ren of God, ver. 13. How can we marvel at it, feeing the " 
 love of the brethren is an evidence of one's having palTed fom 
 death to life ? And therefore it were abfurd to look for that 
 love amongit the men of the world, who arc dead in trei^^afTea 
 and lin. They cannot love the brelhren : no marvel then that 
 they hate them. Wherefore it is plain, that by bretlnen here, 
 are meant brethren by regeneration. 
 
 Now, in order to fet this mark of 1 egeneration in a true light, 
 conGder tliefe three tilings. ( i .) This love to the brei ..ren, is 
 a love to them as fuch. Then do we love them in the lenft of 
 the text, when the grace, or image of God in them, is the c^nef 
 motive of our love to them. When wc love the gt)dly for their 
 godlinefs, the faints for their fandtity or holineis : then we love 
 God in them, and fo may conclude, we^are born of Gcd ; for 
 *' every one that loveth him that begat, loveth him alio that is 
 begotten of him," i John v. i. Hypocrites may love iaints, on 
 account of a civil relation to them j becaul'e of thtir obliging 
 converfation; for their being of the fame opinion with ihem- 
 felves in religious matters : and on many other luch like ac- 
 counts, whereby wicked men may be induced to love the gocily. 
 But happy they, who can love them for naked gvacd in them ; 
 for their heaven-born temper and difpofition ; who can pick, 
 this pearl out of a dunghill of infirmitie? in and about th^-m ; lay 
 hold on it, and lov'e them for it. (2.) It is a love that Will be 
 given to all, in whom the grace of God appears. They that 
 love one faint, becaufe he is a faint, will have love to all the: 
 faints, Eph. 1. 15. They will love all, v/ho to their dilcciTilng, 
 bear the image of God. They that cannot love a gracious 
 perfon in rags, but confine their love to thefe of them who wear 
 gay cloathing, have not this love to the brethren in them. 
 Thefe who can coafiiie their lov.e to a party, to wiicm God has 
 
 ■O 3 ' not 
 
1 62 Trial ofCnd's State, State III. 
 
 njt coiTfmeu Lis gracc^ are fouls too narrow to be put among 
 the children. In whAi^ points foev)ir men flitfer tVoai us, in 
 their judgment or way ; yet if they appear to agrc;^ with us, in 
 Jove to God, and our Saviour Jefus ChrHt, and in Hearing j\is 
 iniant } we will love them as brethren, if v. e ourfelves be of 
 the heavenly /amily. And (5.) If this love be in us, the more 
 Cjrace any perfon appears to be polTcfletl of, he will be the more 
 lieloved by us. The more veliemently the holy fire of grate 
 doth fjame in any, the iiearts of true Chriftians will be the mofe 
 warmed in love to tiKr.T. It is not with the faints as with 
 many other men, wlvo make thcmrdves theftandard for others; 
 and love them lb far as tliey think they are like thcmfelves. 
 But, if they dtm to out-fliine, and d'.rken them,, their love is 
 turned to hatred and envy ; and they endeavour to detrdA 
 from the due praife of thciV eseniplary piety ; becaufe nothing 
 relifiicth with theirvin the prafrice of religion, tlvit goes beyond 
 their own mcafc^rc: what of the life aiid power of religion 
 appears in others^ ferves only to raifc- t^ie ferpentine grudge In 
 Uietr Pharifaical hc^irts. But, as for them diat are born again ; 
 their love and atfcaion to the brethren, bears proportion -to the 
 degrees of the divine image they difccrn in them. 
 
 Now, if ye would improve thefe thhigs to the knowledge of 
 your ftate, I would advile you, (i.) To fet apart fome time, 
 -\' ■ tn ye are at home, for a re\'iew of your cafe, and try your 
 i ,.te, by what has been faid. Many have comfort and clfer- 
 . 1- as to tlieir ftate, at a fcrmon ; who in a little time lofe it 
 v.n : bccaule, while they hear tlie word preached, t!>ey make 
 , lic^tion of it ; but^do not confider of thtrlc tilings more de- 
 ii ^lately and Ififurely, when alone. The aclion i^too fudden 
 and rti'^>rt, to give lading comfort.' And it is often (6 indcl'l c- 
 rate, that itjpas bad cqnfequences. Therefore, fet ab-'Ut ti ,s 
 \\'^)rk at hom«, after earnclt alid fcrious prayer to God for his 
 ^help in it. . Complain not of your want of tlriie^ while the night 
 folI'Avstlie bufy day; or of place, while the fields and out- 
 h-vjCtrs are to he got. (2.) Renew your repep tana; bef<»rctb9 
 Lord. Ou^lt lying ou the confc'.enee, unVepentcd of, may 
 darken all your evidenceian4 marks ofj^rice. It provokes the 
 Spiriiofgra^e to depart ; and wjien he goes, our light ceafes. 
 
 It is. not fit tinr»c for a I' ' * ■ - ^ ' ■ : ' v^ ■■ i -- 
 
 canolc is blown out 1 
 l-l"' , }■ vert the po>,vev^ n: 
 :■ Spirit in vSu, d\U < 
 
He.id I. ivhether born agatn^ or not, 163 
 
 not, ye muft Wcnv the coal ; iar aXtho it be, and be a iive-coai, 
 yet if it be under the alhes, it will give you no light. Settle in 
 your he-Arts a 'lilm purpofc, thi-o* the grace that is in Chrill: 
 Jefiis^ to coinply with every known duty, ami watch agaiiill 
 every known iin i having a rcauinels of mind, to be inilnicted 
 hi whit ve know not. If gracious fbials would thus manage 
 their inqiiiHes into their ftate ; it is Hkeivj they> would have a 
 comfortable iil'ue. And if others would take luch a iblenin 
 review and make trial of their Hate impartially, lilting theni- 
 felves before the tribunal of their own con fciences ; -they might 
 have a timdy dilcovery of their own naughtiiicis : but the ne- 
 glecl: of lelf-exkmination leave:, mofl men under fad delulio-js, 
 as to their ftate; and deprives many lainti. of the comfoitabls 
 iightof the grace of God in them. 
 
 But that 1 may atford fome further help to true Chriiiians, 
 in' their inquiries into their ftate; I Ihall propofe and brjeily. 
 anJwcr fome cafes or doubts, which may polfibly hinder fome 
 pSrlbns from the comfortable view of t'keir happy ftate. Tlie 
 childrens bread rnuft itot be with-held ; tho' while it is reached 
 to them, the dogs fliould fnatch at it. ^ 
 
 Case I. 1 doubt if I be regenerate, becanfe I know not* the 
 precife time of my converlion; nor can,! trace the particular 
 lleps, in tlie way in v.'hich it was broughtno pais. Anf. Tho' 
 it is very dellreable, to be able to give an account of the begin- 
 nmg, and the gradual ad varices of tlie LoiVi's work upon our 
 fouls, as foine laints can diftinclly do, (howbeit th? manner cf 
 the Spirit's working is ftill amyftery,) yet this is not nectJTary 
 to evidence the truth of grace, flappy he that can fa^-^ in tins 
 cafe, as the bhnd man in the gofpel, " One thiag i know, that 
 whereas I was blind, now I fee." Like as when wc it?rfiaines, 
 \ve know there is fire ; tho' we know not how or v.'heii it 
 began : fo the truth of grace in us may be difcernecj; tho* .we 
 know not how, or wheq. It was dront into our 'hearts." Tf 
 thou canft perceive die happy change, tx'hich is wrought on thy 
 ibul ; if thou findelt thy mind is enlightneu, thy will inclined 
 to comply with the will of God in all things ; efpeciaHy to fall 
 in with the divine plan of falvation thro' a crucihed Redeemer ; 
 in vain doft thou trouble thyielf, and refufe comfort, bccafifc ■ 
 thou knoweft not how, and what way it wa:- brought about. 
 
 Case 2. If I were a new creature, fm could not pic. all 
 again: c me as it doth. Anf. Thp* we muil not lay pillows for 
 hypocntes to reit their heads upon, who indulge therrtfeh.es' in 
 their fiiiS, aiid make the decline of God's ^r«ice fabfervicnt to 
 
 their 
 
164 Cafes ofChri/iians diubting State III. 
 
 thdr luds, lyinp down contentedly in the bond of iniquity, like 
 men that arc Fond of golden chains : yet it mufl be owned, the 
 \a\ ma.i falleth feven times a* day, and iniquity may prevail 
 ( children of God.' But, if thou arc groaning under 
 r . : of the body of death, the corruption of thy nature ; 
 
 loatniiig thyfelf for the lins of thy .heart and life; ftriving to 
 mortify thy lulls -, fleelncr daily to the blood of Chrifl: for 
 parclon ; and lookiwg to his Sprit for fanftification : tho* thou 
 ma\ .i be *-bliot;d to fay with the Pfalmift, " Imquitics prevail 
 againft incl" Yet thou mayelt add with iiim, ** A:> for our 
 tranfgrdlions tl ou (halt purge :hem away,** Plal. Ixv. 3. lljie 
 new cicatare doLa not yet poffefs the houfe alone : it dwells 
 be«ide an ill neighbour; naxely, remaining corruption, the 
 rcliques of depraved nature. Thefe Itruggle together for the 
 ma.iery : '^ Tfte fiefh lufteth a;^ainft the fpirit, and the fpirit 
 againlt the fiefh," Gal. v. i. And (ometimes corruption pre- 
 vails, bringing the child of God *' into captivity to the law o£ 
 fin,'* Rom. vii. 2^. Let not therefoie the prevailing of cor- 
 ruption, make thee in this cafe conclude, thou art none of God*« 
 children r but let it hiunble thee to be the more watchful, and 
 to thirlt the more inteufely after Jefus Chrift, his blood and 
 Spirit ; and that very difpofiticn will evidence a principle of 
 grace in tliee, which feeks the deilrudlion of lin, that prevails fa 
 •ft en a ^ain ft thee. 
 
 C^SE 5. I find the motions of fin, in my heart, more violfnt, 
 Cnce the JLrord began his work on my foul, than they were be- 
 fore that time. Can this confift v/ith a change of mv nature ? 
 Anf. Dreadful is the cafe of mafiV, w4io, after God has had a 
 remarJcable dtaUng with their Ibuls, tending to their refornuti- 
 «)n, ha v, thrown off all bonds; and have become grofiy and 
 ©penly immoral and profane ; as if the devil liad returned into 
 their hearts, with feven fpirits worfe tlian himfelf. Alll (hall 
 fay to fuch perfons is, that their llate is exccedinp. dangerous : 
 they are in danger of fmning againil: the Holy Gh Mt : therefore 
 let them repent, before it be too late. But if it be not thus 
 with you : tfio' corruption is bd\irrin!^ itfelf more violently 
 tlaii formerly, as if all the forces of hell were raifed. to hold 
 fill, or bring back a fugitive ; I fay, thefe ftirrings may confifl 
 ■with a cliange of your nature. When the rtShaint of grace is 
 newl^ laid upon corruption, it is no wonder if this lall ads 
 n>ore viooroufiy than before, '' warring apainft the law of the 
 mind," Rom. vii. 2^. The motioivs of fin may reallv be mod 
 violent i when a uew principle is brought in to call it out. 
 
 Anil, 
 
Hea^ L iheh^ Regeneration^ refohed, 165 
 
 And, as the fun, fending its beams through the windew, dif- 
 covers the motes in the houfc, and theit* motions, ■^^'t^ich were 
 not feen before : fo the light of grace may difcover the rifmg 
 and atftings of corruptio;i, in another maruacr than ever the man 
 faw them before : tho* they really do Dot rife nor act mors 
 vigorouily. Sin is not quite dea<l in the regenerate loul, it is 
 but dying; and, dying a lingering death, being crucified, no 
 wonder there be gi<at lightings, wli^n it is lick at the heart, 
 tnd death is at the door. Bciides temptations ma^ be more in 
 :. iber, and llronger, wiille Satan is firiving to bring yciii back 
 \:o ara efcapcd, than vhile. he endeavoured only to retain 
 you. " After ye were illuminated, ye endured a grw tight 
 of atilictions," fays the Apoftle to the Hebrews,' chap. x. 5 2. 
 But " caft not away your confidence," ver. 34. Rv-memher 
 inghis '^ grace is fulHcient for von, and the God of peace wilt 
 bruifcf Satan under your feet Tnorily." Pharaoh and his 
 Egyptians never made fuch a fl^rmidabie appearance againfl: tie 
 Iliaelites, as aL the Red-fea, after they were broHght out of 
 Egypt: but then were the purfuers ncared to a total over- 
 throw, Exod. xiv. Let not thi.'' caJe therefore makevou raze 
 your fonndiiions ; but be ye emptied of yourielves, and (liong 
 Bi the Lord, and in tl^.e power ot'his might j and )^e fhall cojue 
 otF victorious. . "^ 
 
 Case 4. But v.-he<i I compare my love to God, wth my 
 love to fome created enioyments, I find the pulfe of my atfedi- 
 ons heat llronger to the creature than the Creator. Kow then 
 can I call him Father ? Nay, alas ! thefc turnings of heart 
 within me, and giowings of affection to. him, which fomet-.nes 
 I had, are gone ; lb that 1 fear, all the love I ever had to ihs 
 Lord, has been but a fit and flifn of afTecTion, fuch as hypocrites 
 often have. Anf. It cannot be denied, that the predominant 
 love of the world, is a certain mark of an unregeneratc {laf, 
 I John ii. I5» " If u man love the world, the love of tie 
 PeiiMer u ruit mhiiiiu" Neverthelefs, thefe are not ah\Kiys ihe 
 ftronger: jjfeftions, which arenioft viokjit. A man'* afreJioii 
 .may be more n>^;-^J on foj-ne occafions by an ohic;!:'^ thr*- '•■■ ' .' 
 regarded, than by another, -'v r h- exccediH<^h. ^.cn 
 
 -as a little bri.r^k fbmetimes makes a grcaternc greit 
 
 river. The ftrength oFovir affecDon* is to- be mcaluied by the 
 iirmnefs and fixeJiiefs of the root : not by tl^.e violence of their 
 afiiugs. Suppore a perfon meeting with a friea-.l who has been 
 long abroad, hnds his affe<ftion more vehcnentl^^afiing tov^ard 
 i«is hieud on that occadon, than towards his own wife ^}A 
 
 chi:a- 
 
Caf.s of Chrtfll an s doubting • State II I. 
 
 dren; \\'\\\ he therefore fay that be loves his friend more 
 '' •** ? Surely no. Even fo, although the Cbrilliaa may 
 lijf more moved in his love to the creature, than in bis 
 Xo^i^ij udH: yet he L. not therefore to be faid to love the crea-' 
 ture more il^aa God ; leeing love to God ts always more firmly 
 rooud in ^ ^—v ■ :> heart, than love to any created enjoyment 
 wha:loc-. ppcars when competitiojj arifcs in fuch a 
 
 manner, L.iai tiic ont or the other is to be forgone. Woi4d 
 you then know yoar cafe? Retire into your own hearts, a{td 
 there lay the two in the balance, and try which of tbem wci^s 
 «3o^vn ihe other. Alk thylclf, as in' the fight of God, whetJjBr 
 thou woulJvl pArt with Chrill for the Cfcatorc, or part Tclth 
 the crcvitnre for Chriil, if thou were lefiito thy choke m ^c 
 matter.' If you find your heart difpofcd to part wi'l' 
 d;-iiell ra you in i!ie world nir Chrift, at his call ; > 
 no reafoiJ to conclude, yaw love the creature more than Go<|: 
 bat on the contrary, that you love God more tl.an the crea- 
 ture: albtJtyou cionot feel fach violent motions in the love of 
 God, as in tlse love of fome created tbmp., Matth, x. ?7. ** He 
 tiiat loveth father or mother more than -me, is not worthy of 
 mc," Luke xiv. 26. *> If any man come to me, and hate not 
 his father and motiier, — he cannot be my difciple." Frcm 
 wnich tcnts compared, wo may infer, that he who hates, i. e. 
 js ready to part with father and mother for Chrift, is, in c jr 
 Lord's account, one that lov'es them lefs than him; an^'nct 
 •ne wl o loves fatiier and mother more than him. Moreover, 
 ve are to confider there is a twofold love to Chrilt. ( i.) There 
 w a ^enf.ble love to him, wlilch is filt as a dart In the heart ; 
 and makes a holy love-ficktieis in the foiil, a rifmjr either from 
 ■wa 5t of enjoyment, as in the cx'ie. of the fpoufe. Cant. v. 8. 
 ** Ixhargc you,0 dau^itersof Jerufalem, if yc find m\ i^--" '-'^, 
 that ye ted him, that I am tick of love." Or e\L 
 '■■■ -'' nf it, as in that cafe. Cant. ii. j. •' Stay me w'f ' 
 ine wifh .^j^ples : for i am fick of Ir>ve." Tl- 
 
 • ci \ to ..* inii 
 
 1. '. ... 1.,. 
 
 i'l ■'< h a terPi - t, V-.c 1: 
 
 th' r.n a. id i! "'on in the world, liian 
 
 iniU.cd there is. Bai when l.'uv own cup comes to fct' 
 
 tl'.r brim, aad he fint*s tliat in hiniti-lF, which madeh'i 
 
 • . .c ftat* of otiif rji, he is tnore humbkd, and fepls moi - 
 
\fl€ad I. their Regeneration^ refolved. iS-j 
 
 the necelTity of daily recourle to the blood of Chrift for pardon, 
 J and to the Spirit ot Chiiit for ianctiUcatJon : and thus grows 
 ^ downwards hi hiimiliatiou : {elf-l^Jathiiig, and le'f- denial,' 
 (-2.) There is a rational love to Chni't, which, without theie 
 fenlible emotions feit iii ^he foviner cale, evidences itielF by a 
 tlutiral regard to the divine authoii:y and ccmmaiut. AVHeii 
 e bears liach ? love to ChriH, tlio' the veliemeHf llirrings of 
 !e<ftioii be wanting, y€t he is truly reader oFoficuding a gra- 
 >us God; endeavours to walk befjrehi.n unto ail plealing; 
 I uud grieved at the heart, for what is diJ'plealing imto him, 
 I Jo|^n V. q, ^' For this is the love of God, that we keep his 
 comdiaqd;neiits." Now, although that Icnfible love doth not 
 I always continue with you : )^t ye J^ave no reaJbn^to accoi'nr it 
 ; hypocritical lit, whUe the rationed! love remains with ycu, 
 )re than a faitlifal and loving wife needs queition V^er love to 
 I i^er-^ifband, wheaher fondnefs is abated. " 
 I Ck^a. J. The attaii\ments of hypocrites and a|>pftatcs arc a 
 \ terror to me, and come like a ihaking itoi^i on me, .vhcn I am. 
 . Vhout to conclude from the marks of grace which 1 l"c-f?3i ;c <ind- 
 '1 myfeif, that 1 am in the ilat',* of grace. Anf. , Thele things 
 iculd indeed (Ur us up to^a moll ferious and impartial exami- 
 Uion of ourielves : but ought jiot to keep us in a contirued 
 jipfnle as to our Ifate. Sirs, ye lee the outlide of hvpocrii^-, 
 eir duties, their giftSL, their tears, &c. bat yc fee not thc-r 
 ade: ye do not difcern their hearts, the bias of tiieir fpirits. 
 pon what ye fee of them, ye found a judfiment of charity, a-. 
 J their (late ; and ye do well to judge chantahly in fuch a zSc, 
 \ becau'.b ye cannot know the j'ecret fprings of their aftings ; Bu»; 
 1 ve arejpeaking, and ought to have a judgment of ([rertaintvy-as 
 ^ your own ilate : and therefore are to look into rhai pa: * of 
 -ligion, which none in the world but yourfelves cm dilL\-:a 
 - you J and which ye can as little fee in others. An hypocrite' .s 
 -iigion may appear far greater than that of a fine ere ibuh 
 fcut, that which makes the greateft figure in the eyes of mea,. 
 i often leaft ^vorth before God. I w'ould rather utter one of 
 lofe groans the Apoftlc fpeaks of, Rom. viii. 2iS. than fisftd, 
 •aa!s tears, have Baalam*s prophetic fpirit, or the joy of ti-ie H 
 ony-ground hearers. The fire that (hall try every man's 
 work, will try, not of what bulk it is, but of wlmt Ibrt '-t is, 
 J Cor. iii. iV Now, ye may know what bulk- of reUgioa 
 anothe? has: and what tho' it be rrtore bulky than your ow!i ? 
 God doth not regard that: Why then do vou jnakefucha 
 • impoilible for you, without dlviaq reyelatitm, 
 
 ■ C-f' 
 
1 68 Cajcs of Chnftians ticubttng State III^ 
 
 certainVy to know of what fort auotlicr nFian'b.rerigJm is; l\ut 
 yc may certainly know what lort yoiM- owa is of, without 
 e\traor«Jiiiary ^erelatioi^j otii^wilc the Apoltle would not 
 exhort the la'uits to i»ive diUgcnce to make tiiciv calling arvJ 
 election !'are, 2 Pet. !. lo. Therefore the attamHicnts of hypo- 
 crites and apollates fliould not 4iitui-b you in your lehousjn- 
 <juiry into your own Itate. But I'll toll you two things 
 wkerein the meaneft fdi.its go beyond the moft rctined hy- 
 pocrites, (l.) In denying thomfelves, renouncing all c«jnli- 
 dencc in thcmlllves^ and their own work*, acL]uiercing in, 
 being vvcU-plcafed wiui, aiid venturing theii' fouls upon tfOd's 
 plan of .falvation thro' Jcfws Chriil,. Matth. v. 3. " Bleffed 
 are tlic poor in i'pirit, for theirt is the kingdom of heaslten." 
 And ciwp. xi. 6. ** Bleffc^l is he whofocver fliall. nfA- be 
 erfcndcd ia me." Phifip. iii. 3. " We are thQ^^irtutncUioii 
 which worfh:p God in the fpirit, and rejoice ictthrift Jcli."-, 
 and have no confidence in the flelh. • {2.) In a rSal liitini 
 of all (in ; being w^illing to part with every luft, w: 
 exception, and comply with every duty the Lord mil ■ 
 fiiali mike known to them,' Klal: cxi\. 6. *' Then I 
 not be afhamed, wlien I have rei'pcdt uato all thy ^ 
 mandmeHts." Try yourleJves by thefe. 
 
 Case 6. I fee myfelf fill fo far ftiort of the faints men- 
 t'oneJ in the.Icriptures, and of fevcral excellent perfonsof m 
 <j r-n accjuiintancej that, when 1 lopk on them, 1 can hardl\ 
 look on myfclf a-:- one of the fame fa?nlly with th^m. Anf. It 
 ia indeed matter of humiliation, that we g-jt j^ot forward ibthat 
 n:..'af«rer)f grace and holinef^, wliicWwc fee is attainable in this 
 i:fe. Tlfis {hould make us more v^oroufly prefs towards the 
 mark : But fufely it ds from the devil, that weak Chriftiac 
 make a rack for fncnsfelves of the attainments of tii'e rtroni 
 Aiid to yield to this temptation, is as unreaibnable, as for , 
 child to dilpute away his relation to his father, becaufc he is n' 
 of the lame ftature with his elder bretliren.. There are fainr 
 offeveral fixes in Chrfll'^ family; fome fathers, fome youn^ 
 men, and fome little children, Jojm li. i :?, 14. 
 
 Case 7. I never read in the word of God, nor jlid I ever 
 know of a ciiild of God fo tempted, and fo left of God as f am; 
 and therefore no fjint's cafe bei*ig like mine, 1 cannot but con- 
 clude I am none of their number. Anf. This objection anlcs to 
 fome from their uiiaccjuaintednefs wil!^ the Icriptures, and with 
 »->:per cnced Chriliians. h i'^ profitable in this cale. to impart 
 the matter to foaie experienced Chrifliwn friend^ or to lomc 
 
 godlv 
 
HeatTI. their Kegeneratim^ rcfohcd. 169 
 
 godly minifler. This has bcea a bklTed mean of peice to fome 
 ptrlbns ; wliile their cafe, which appeareil to ti^^m to be fmgular, 
 has been evinced to Nive beea th.e ^ale of other faints. The 
 fcnpture gives *n (la aces of very liorriJ temptations, -u herewith 
 the faints have been alTaulted : Job was temptcil to blafpheme ; 
 this was the great tiling the de\'il aimed at, in the cafe of that 
 great "laint, Job i. 1 1 . '^ He will curfe thee to thy face.'' Chap, 
 it. 9. *' Curfe God and die." Afaoh was tempted to think, it 
 was in vain to be religious, v.'hich was in effeft to throw oft all 
 religion, Plil. Ixxiii. i;. " Verily 1 have cleanfed my heart in 
 varo." Yei, Chrifl himfelf was tempted to call himlelt down 
 from a piaacle of the teniple, and to w orinip the devil, Matth. 
 iv. 6, 9. And many of the children of God have not only beeu 
 attacked with, but hive aftually yielded to very crofs tempta- 
 tions /or a tiiBC. Peter denied Chri-^., and curfoJ and Iwore 
 that he knew him not, Mark xiv- 71. Paul, whc.i a perie- 
 cuter, compelled even faints to blafpheme. Ails xxvi. 10, li. 
 Many of the faints can, from their iad experience, bear witnefs 
 to very grofs temptations, w'h'.ch have alloniflicd their fpirits, 
 made their very fielh to tremble, ^.iid fickened their botlies. 
 Satan's fiery dares make terrible work ; and will coft pains to 
 cuench them, by a. vigorous managing of the fificld of faith, 
 tph. vi. 16. S»jmetimes he makes fuch defperate attacks, that 
 never was one more put to it, in running to and fro, wiihout 
 intermilTion to quench the fire-balls incelTantly thrown into his 
 houfe by an enemy detigning to burn the houle about him ; than 
 the poor tempted faint is, to tepel fatanical injections. But 
 thefe mjecllons, thefe horrid temptations, thoBgb tliey are a 
 dreadful afflidion, they are not the fins of the tempted, unlefs 
 they make them theirs by confenting to them. They will te 
 charged upon the tempter alone, if they be ^ot confentcd to ; 
 and will no mpre be laid to the clnrge of the tempted party, 
 than a baftard's being laid down at the challe man's door, will 
 fix guilt upon him. 
 
 But, fuppofe neither miniller nor pri\'ate Chrlftian, to whom 
 you go, can tell you of any who has been in your cafe ; yet you 
 ought »ot thence to infer, that your cafe certainly is fingiilar, 
 far Icfa to give over hopes : for it is not to be thought, that 
 every godly^u-unifter, or private Chrilljan, has had the evperi- 
 ence of all the cafes a child of God may be in. And we D^d 
 not doifbt but fome have had diilrdfes known only to God, 
 and their own confciences ; and, fo, to others theie diftreJfTes are 
 as if they had never been. Yea, and though the fcnpture d.o 
 
 P con- 
 
170 Cafes ofChrifttans doubting St3tc III. fie 
 
 contain fuitable diredlions to every cafe a chilJ of Gc4 can be- 
 in ; and theie illultrated with a Ib^icient number of exannplei; ; \ 
 yet it is not to be imagined, that there are in the (criptures ji)-. 
 perfe^ft inftances of every particular cate incident to tbe faints. " 
 Therefore, howbeit you cannot hnd an inftance of your cafe in 
 the (cripture ; yet bring your cafe to it, and you fivill find I'uit- 
 . able. remedies prefcribed there for it. And ftudy rather to 
 make ufe of Chrift for your c!ife,.who has (alve for all fares ; 
 than to know if ever any was in your cafe, Though one (hould 
 (kew you an inftance of your cafe in an undoubted faint; yet 
 ^nonc could p;oniife it would certainly give you eaie : for a 
 ibrupulous , conftience would readily fiixl out fome difference. 
 And if nothing biit a^erfect conformity ^f another^s c%k to 
 yours, will fatisfy, it will be hard, if not impoflifcle to ^tisfy 
 you. For it is with peoples cafes, as with their natu.^1 faces : 
 though faces of ail men are of one make ; and Ibme are fo very 
 like others, that, at full view we are ready to take them for the 
 fame: yet jf you' view them more accurately, you will fee 
 fomething in every face,.clillingui{liing it from all others ; iho* 
 poflTibly y^iu cannot teil ^xhat it is ; wherefore I conclude, that 
 if you find in yourlelves the marks of regeneration, propoied to 
 you from the word ; you ought to conclude, you are in the (late 
 f^f grace, though your cale were lingular, which is indt^td 
 unlikely. 
 
 Case Laft. The afflidlions I meet with are ftrange and un- 
 lifual: I doubtif ever a child of God was try fted with fuclr 
 difpenfations of providence as I am. Anf, Much of what was 
 faid on the proceeding cafe, may be helped in this. Holy Job 
 was affaulted with this templatiftn, Job v. I. " To which of 
 the lai.its^wilt thou turn ?" But he fe]e<5led it, and held f> ft his 
 integrity.* The ApoiUe fuppofeth Chiidians may be tempted 
 to" think ftrange concerning the fiery trial," i Pet. iv. 12. 
 But tlicy have need oriarger experience than Solomon's who 
 will venture to fay, " See this is.new,^t Ecclef. i. 10. And 
 what though in refpe<5t of tl;e oytw ard difpejilations of provi- 
 dence, it h-ippen to you^accprding to the work of the wicked ? 
 You m.ay be juft: notwithftanding ; according to Solorpon's ob- 
 ferve, Ecclef. viii. J4. 'Sometimes we travel in w^ys, where 
 we cannot perceive the prints of the foot of majy^r beaft ; yet 
 wc cannot from thence conclude, that tlfere ^s never any 
 U''cre before us : fo, albeit t^ou canft not perceive the footfteps 
 of the flock ia the way of thine affliClioh; lln<« muft not there- 
 fore conclude, thou ait the firll that ever tvavellrd that ror ' 
 
' Head I. i&eir Regeneration^ refalved, 171 
 
 But, what, if it were fo, that thou wert indeed the firft ? Some 
 
 one fiint or other behoved to be the firit, in drii^king of each 
 
 I bitter cup the reil have drunk of. What warrant have ycu or 
 
 'I, to limit the holy Olie of Ifrael to a trodden path, in liis dif- 
 
 penfations towards us? ** Thy way is in the fea, and,thy paih 
 
 I in the great waters, and thy footfleps are not known,'* Pial, 
 
 S Ixxvil. 19. If the Lord (hould carry yoa to heaven by 
 
 fome retued road, and let you in at a back-door, (fo to fpeak.) 
 
 you would have no ground to complain. Learn to allow fove- 
 
 reignity a latitude ; be at your duty ; and let no afflieTion cail 
 
 a vail over any evidences, you otherwii'e liave for your being in 
 
 the ftate of grace : for " no man knoweth either, their love or 
 
 hatred by ail th.it is before them/' Ecclef. ix. i. 
 
 Use ii. Ye that are ilrangcrs to this new birth be convinced 
 of the abiblute necclilty of it. Are all in the llate of grace 
 born again ? Then ye have neither part nor lot in it v/ho arc 
 not born again. I mufl tell you in the words of our Lrsd and 
 Saviour, (and O that he would Ipeak them to your hearts,) 
 ** Ye niuft be born again/' John iii. i 7. x^nd for your convic- 
 tion confider thefe few things. - 
 
 Firll:, Regeneration isabtJlutely necefTary to qualify you to 
 do any thing really good and acceptable to God. While you 
 arc not: born again, your bell works are but gliilering {\\y. ; for 
 though the matter of them ii-good, diey are quite marred in the 
 making. Confider, (i.) That without regeneration there is 
 no faith, and " without faith it is impolTiblc to pldafe GcJ," 
 Heb. xi. 6, Faith is a vital ac^ of the new-born foul. Tie 
 Evangelilt, (hewing the diifereht entertainment our Lord Je^"::» 
 had from different perfons. fome receiving him^ fome Tt^jC<ft.;:^ 
 him, points at regencr-ating grace, as the triie rile of tl at d.fic- 
 rence, without which never one would have receivtrd him.'*; He 
 tells us, that as many as received him, were thefe which weve 
 born — of God, John i. I!,i2t, 15. Unreg^nerate men may 
 prefume; but true faith tliey cannot have. Faith is a tlowcr, 
 that grows not in the field 0/ nature. As the tree cannot gro-.v 
 without a root*,i neither can a man fce'ieve witiiout the ne .v 
 r*ture, whereof the principle of beheving is a part. ( 2 . ) "VS ; : '- 
 out regeneration a man's works aie dead woiks. As :; . r 
 principle, fcMg^uft the elfr^sbe: if the lungs be rotten, the 
 breath will bcunfavoiiry ; and he who at befl is c.^Ldi in fjn. his 
 works at bell will be bat dead works. '** Unto them that are 
 dciilcd and unbelieving ii, nothing pure — being abominable, and 
 
 Pi' d:ib- 
 
172 The Necejfiiy of Krgeneration. SiatcHl. 
 
 J'lobcJient, and unto every good work leprobate," Tit. 
 15, 1 6. CouiJ we Uy ota man, that lie is move blamck; 
 hU liu, thai: any other in the world; that l»e macerates his 
 bo(Jy with fititing^ •ind hab made his kntti^ as horn-^ with con- 
 tinual prayinf; i but he is not born agaUi : tliat exception would 
 niar all. • Ao it' cnc ihould fay, there- is a u ell -p; upon it.'iitd 
 LodY> but the foul is goiie, it is bu!;a dead lump. Thi: v n. 
 melting confidciation. Thou doll nuny things niatctiuiiy 
 g<5od, but God iHith, All thele things avail not, a^ long as \ feft 
 the oldniturercigr.rigin the man, Gal. vi. 15. " h'or in Jdlis 
 Ciirift aeitbcr circumcilion availcth any thing, nor unclrtunjcili- 
 •a, buc a npw creature/' 
 If thou art not fcjora agr.in, 
 
 naught in tlie uyhtor' G^d. T^-.-t. ...v . u .»i^ ...- i, ..... u. , 
 
 tliief is (liU in t:.« hoafe. It naay be thou art not what onie^ 
 thou wait, yet thou art not \vi;at tiiou mult be, if ever thoa 
 ieeftljeaven: for, '* Except a man be born again, he cannot 
 lee the kingdom of God," Joj^.n iii. 3. (^.) Thy prayers are 
 an aborair-ition to the Loid, Prov. xv. 8. It may be, others 
 admire thy leriouiiicfs ; thou cricll as for thy life : but Go<t 
 accounts of the opening of thy mouih, ai> one would account ot' 
 the open';ng of a grave full of rf ttcnnefs, Rom. iii. 13." Their 
 thrc*it is an open fepulchie.'* Others are alfc<5ted with thy 
 prayers ; wh.th feem to them, as if t'ney would rend the 
 hLavens: but Gcd accounts tl.cm ii the howling of adof,: 
 '* They \\a.i2 not cried unto me with their#ieart, when they 
 howled upon their beds," fiof. vi.'. 14. Others take thee for 
 a wreftlcr and prevailer with God : but he can tahe no delight 
 with tbce, nor thy praters i.cither, lla. Ixvi. 5. " He tliat 
 klMeth an ex, is as it' he flew a man : be that fa^riiiceth a lan.b 
 as if lip cut on a dog's necjc : — ^he that burneth incenfe, as if he 
 blcfle<l an idol :'* Why that, becaule thou art yet in the gall of 
 bi t ter|ic iS, and boi.d of ildq uity . ( 3 . ) All thou haft done for 
 God and lus caufe in the world, though it n^y be followed 
 with tcn,poral' rewards, yet is loft 2,1 Xo divine acceptance. 
 Thii is clear fr(>m the cafe of Jcliu ; wlio vyas indeed rewardad 
 
 fJKh a kingdom, for his executing due vengeance upon tkc 
 )ufe of Ahab j as being a work good for the matter of it, 
 becaufc it was commanded of Ged, as you ma]^£e, 2 Kin;* 
 X. 13. Ytt he was [v^niftitdforit iiihis pofteri^Xbecaii 
 did it not in a right manner, Hof.i. 4 ** 1 will avenge the bio..: 
 of Jezieel Ujion thehoufe«of Jcbu."» God looks mainly to t! •_ 
 
Head I. The N:cejfity gf RegensralhK» i'73 
 
 than that of many others, yet the hidden man of thy leatt is 
 lothfome : thou lookelt well before men, but art thcu as Moics 
 was, *' fair to God," as the margin hath it. Aces vii. 20. O 
 what a diiiereace is there betwixt the characteri of Ata and 
 Amaziah : The high places were not removed : neverthel^is 
 Afa his heart was perfect with tiie Lord all hi^ I'jtys,'' i Kin.:- 
 XV. 14. *' Amaziah did that which was right in the fi^ht of the 
 Lord, but not witii a perfect heart," 2 Chran. xxv. 2. It may 
 be thou art zealous againtl iin in others, and doH: adraonilh 
 them to their duty, and reprove them for their fm; and they 
 hate thee becaufe thou dolt thy duty. But 1 mu{t tell thee, 
 God hates thee too beciule thou doft it not in a right manner ; 
 and thra thou canll never do, whilft thou art not born again. 
 Laftly, x\ll thy Itru^gles againit fin, in thine own heart and, 
 )ife, are naught. The proud Pharitee afHidted his body with 
 fafting, and God ftruck hib foul in the mean time with a len- 
 tence of condemii:ltion, Luke xviii. Bajaam tln.ggled with 
 his covetous temper to tliat degree, that though he loveu the 
 wages of unrighteoufnels, yet he would not win them by cur- 
 iing Ifrael, but he died the death of the wicked, Numh.'xxxi. S. 
 All thou doll while m an unregenerate llate is for thyfelf : and 
 therefore it will fare wiih thee, as with a fubjedt, who having 
 reduced the rebels, put th.c^rown on his own head ; and tliere- 
 fore lefeth all his geod fervice, and his head too. 
 
 Object. If it be thus with us, then we need never perform 
 any. religious duty at all. Anf. The conclufion is not juft. 
 No inability ©f thine can' loofe thee fronj the duty God's law 
 lays on thee : and there is lels evil in thy doing thy duty than 
 there is in the omitting of it. But there is' amid s betwixt 
 omitting of duty/and the doing of it as thou dolt it. A man 
 ordereth mafons to build a houfe : if they quite negle»5t the 
 work, that will not be accepted ; "if they fall on, and build npoQ 
 tlie old rotten foundation, neither wijl that pleafe : but they 
 mud raze the old foundation, and build on firm groutTd. '* Go 
 thou and do likewife." In the mean time, it is not in va'm for 
 thee, even for thee, to feek the Lord : for tho* he regards thee 
 not, yet he may have refpeft to his own ordinance, and do thee 
 good thereb}', as was f^id before. 
 
 Secondly, Without regeneration there is no commun'on 
 with God. There is a fociety on earth, whofe " fellowlhip i^ 
 wth the Father, and with the Son Jefus Chrift," i John i. 7. 
 But out cS that fociety all the unregenerate are excluded ; for 
 they are all 'wjcinies to God, as v© heard before at hrg^ Now, 
 P 3 <» can 
 
I; 4 The Neceffity of Regeneration, State III. 
 
 *• can two walk together, except they be agreed ?*' Amosiii.^. 
 Tliey^ are all uiiiio'.y : and what '* communion hath liglil with 
 ci'-knels — C hri'l with Belial r 2 Cor. vi. 14, 15. They may 
 have a fhcw and reiemblance of holinefs, but they are Uranizcrs 
 to true horuiefs, aiui therefore without God in the world, l^^ow 
 fad is this cale, to be imployed in religious duties, but to have ^ 
 no fd lowlliip with God in them! ye would not be content 
 with your meat, unlcfs it fed you ;' nor with yoiir clothesj un- 
 lefs they kept you warm : and how can you fatisfy ycrrfclves 
 with your duties, wliile they ar6 Bot» effectual toy 
 munion with God ? 
 
 Thirdly, Rjegeneration is abfolutely necelTary to qualify yoi* 
 for heaven. None go to heaven but they that are Vnade meet 
 for it. Col. i. 12. As it was with Solomon's templo^ I Kin^ 
 vi. 7. fo it is .with the temple above : " It is built ot itone made 
 ready before it is brought tUther :*' namely, of lively ftonrts, 
 I Pet. ii. 5. * wrought for the fame thing,' 2 Cor", v. 5. for 
 tliey cannot be laid in that glorious building, juft ab they came 
 out of the quarry of depraved nature : Jewels of gold aie not 
 meet for fwine, and^arlefs jewels of glory for unrenewed 
 finners. Beggars in their rags are not meet for kings houles ; 
 norfinnefs to enter into the King's palace, without the raiment 
 of needle- work, Pfal. xlv. 14, i 5*. ' What wife man would 
 bring fiflies out of the water to feed in his meadow ? or ^end his 
 oxen to fwed in the fea ? Even as little arc the unrc5;enerate meet 
 for heaven,' or is heaven meet for them. It would nevei*be 
 liked by them.. 
 
 The un regenerate would find fault with heaven on fevera! 
 accounts. As, (i.) That it is a ftrihge cc-untry. Heaven 
 is the renewed man's native country : liis Father is in heaven ; 
 his mother is jerufalem, which is above. Gal, iv. 26. He is 
 ' born from above, John iii. ;?. Heaven is his home, 2 Cor* v. i. 
 Therefore he looks on himfelf as a ftranger on this earth, and 
 Lis head is homeward. Heb. xi. 16. * They defire a tetter 
 country, that is, an heavenly.* But the unrcgenerate man is 
 'the man of the earth, Pfal. x. 18. * written in the earth, Jer. 
 xvii. 15. Now, home is home, be it never fo homely, therefore 
 he/ minds earthlv things, Philip, iii. 19. There is a peculiar 
 fweetnefs in our native foil ; and hardlv are men drawn to leave 
 5t, and dwell in a ftrange country. In no cafe does that prevail 
 more, than in this ; for unrenewed men would quit their pre- 
 tenfions to heaven, were it not that they fee they cannot make 
 a bcutr t)f it. (2.) Tliei^ is notliJng there of what they de- 
 
 Trht 
 
Head I. The Necejfity of Regeneration. 175 
 
 ligKt moft in, as moil agreeable to the carnal hearth Rev. 
 xxi. 27. *' And there (hallm no wife eiitef into it, any ihing 
 that deliletb.** When Mahorret gave oat paradiie to be a 
 place of lenlaal delights, his religion was greet'ily embraced': 
 Mr that is the heaven men naturally chufe. If the covetous 
 piian could get -bags full of gold there, and the voluptuous man 
 CAU proniiie^himlelf his fenlual delights there; they might be 
 reconciled to heaven, and meet for it r(^o; buthnce.it is' not fo, 
 tho' they may utter f?,ir words about it, truly it lias little of 
 tiicir hearts. (3.) Every corner there is tilled "^'VCii that, which 
 of all thiTJgs they have the leaft liking of: and that \i holineis, 
 trueholineis, perfect holineis. \Vere^>ne that abliors fwine's 
 fielh, bidden to a feal^, where all the dilhes were of that fort 
 of meat, but varioufly prepared; be would find fault with 
 every difn at the table, notwithftanding ail the art iifed to make 
 them palatable. It is true, there is joy in heaven, but it is holy 
 joy ; there are pleafures in he.i. en, bat they are holy pleafures ; 
 there ai^ places to itan'd by in heaven, but it is holy ground. 
 That holii>efi that calls up in every place, and in every thing 
 there, would mar all to the unregenerate. (4.) Were they 
 earned thither, they would not only change their place, wiiich 
 would be a great heart-break to them : but they would change 
 their company too- Truly they would nc^er like the company 
 there, who care not for communion with God here \ nor value 
 the fellowlhip of his people, at leail in the vitals of pradhcal 
 godlinefs. Many indeed mix themlelves with the godly oa 
 earth, to procure a name to themfelves, and to cover the naugh- 
 tinefs of their hearts: but that trade could not be managed 
 there. (5.) Tl%ey would never like the employment of 
 heaven, they care fo little for it now. The bufmefs of the 
 faipts tliere, would be an intolerable burden to them,* feeing it 
 is not agreeable to their nature. To be taken up in beholding, 
 admiring, and praifmg of " him that fitteth upon the throne, 
 and of the Lamb," would be work imfuitable, and therefore 
 iinfavoury to an unrenewed foul. Laftly, they would find this 
 fault'with it, that the wfcole is of everlafting continuance. This 
 would be a killing ingredient in it, to them. How would fuch 
 as now account the fabbath-day a burden, brook the celebrat- 
 ing of an everlalling fabbath in the heavens? 
 
 Lastly, Regeneration is abfolutely necelfary to your bem^ 
 admitted into heaven, John iii. ;?. No heaven without it, Tho* 
 carnal men could digeft all thefc things,, which make heaven fo 
 unfoitable for them ; y€t God will never fuffer them to come 
 
 thi- 
 
1-76 The Neccjjlty of Kegehe Potion. State III. 
 
 tlilther: Therefore born a'^^aui ye maH: bej elfe ye ihall nri'er 
 fee heaven, \c !l;ail periih cicniaily. For ^i.) rhercisabill 
 '^ 'c^ t ' ioa agaiiill you in the court of he2\ en, and agaVilk art 
 \ou: 1 .rt : " ir-xctpt a man be born aga.iu, he cawftoL lee the 
 kingdom of Godi" i jotm iii. 3. iiere is a bar before yokf, 
 that men and aniJfls cannot remove. And to hope for heaven, 
 over the belly of this peremptory icatcnte, i^to hope that God 
 will recal his word, and lacrintc his trutli aiuVfuthfuIners to 
 your fafety ; which is infinitely more than to hope the earth 
 Ihall be forlaV.ei> for you. and ihe rf)ck removed out of his place* 
 (2.) There is r.o holinci's without regeneration. It is the tiew 
 man, * which is createu ui true holinei•^,' Kph. iv. 24. Ai:d no 
 heaven without holinefsj for * without holintfs no man' fiiall 
 fee the Lord,' Heb. xii. 141 Vv'^ill the gates of pearl be opened, 
 to let in dogs and Avine ? No ; their place is without. Rev. 
 x^ii. 15. God will not admit 'ibch into the holy place of com- 
 mnnioTi with him here ; and will he ?dmit them into the holiefl 
 t)fall hereafter? Will he take the children of the devil, and 
 give them to fit with him in his throne ? Or will he bring the 
 unclean into the city, whofe jtreet is pure g''!c.' Be not deceived, 
 prace and glory are but two links of one chain, which Gotl has 
 joVied, and no man fhall put afunder. None "arc tranfplanted 
 into the paradife above, but out of the nurfery of grace below. 
 If ye be unholy ^vbilc in this world, ye nill be for ever mifer- 
 abVe in the world to come. (;?.) All the unregcnerate are 
 without Chrilt, and therefore hjrving no hope while in that c^e, 
 Eph. ii. 12. Will Chrift prepare manfiins of plory for tliem, 
 that refufe to receive him into their hearts ? N^iy ; rather, ^^nW • 
 he not laugh at their calamity, who jiow fet at nought all his 
 counfel ? Prov. i. 2^, 26. Laftly, There is an infallible con* 
 ncilion betwixt a finally unregcnerate ftate and damnation, 
 rifin^T from the nature of the things themfelyes: dnd from the 
 decree of heaven, which is fixed and unmoveable as mountains 
 ©f brafs, Jolin iii. 7. Rom. viii. 6. * To be carnally minded is 
 death.* An unregenerate ftate is hell in tlie bud. It h eternal 
 deftruif^ion in embryo ; growing daily, tho' thou doft not dlf- 
 cern it. Diath is painted on many a fair face, in this life. 
 Depraved nature makes men meet to be partakers of the inhe- 
 ritance of the dauTTeii, in utter darkncfs. (l.) The heart of 
 flone within thee, is a finking weight, as a ftone naturally goes 
 , downward ; fo the Iiard ftony heart tendi downward to the 
 bottomlcfs pit. Ye are hardned againfl reproof: though yc 
 are told your danger ; yetyou will not fee it; yc w " '"^^ *- .lievc 
 
 it. 
 
Head I. like Necefflty 9f Regeneration. i77 
 
 I it. But remember, that the confcjence its behig now feared 
 with a hot iron, is a fad prefage of everlalbng burnings. ( v) 
 . Your uiifruitfulnefs under the means of graee, fits you for the 
 ax of God's judgments, Matih. iii. lo. " Every tree thatbrinj;- 
 tJth not forth good fiuit is hewn clown arid call ii:to the fire.'* 
 The withered branch is fuel for the fire, Jolm xv. 6. Tremble 
 at this ye defpiiers of the golpel : if ye bp not thereBy made 
 meet for heaven, ye will be like the barren ground, bearing 
 briers and thorns, nigh * unto curfinfr, whofe eud is to be burn- 
 ed/ Heb, vi. 8. (3.) The hellilh difpofition of mind, which 
 diicover theipfelves in profanity of life, fit the guilty for the" 
 regions of horror. A profane life will have a mifcrable end. 
 * They which cfo. fuch things Ihall not inherit the kingdom of 
 God, Gal. V. 19, 20, 21. Think on tlus, )c prayerlefsperfons, 
 ye mockers of religion, ye curfersand iwearcrs, ye unclean, and 
 wnjuR peribiT?, who have not fo much as moral boneily to keep 
 you from lying, cheating and ileailHg. What fort of a Uti 
 th'mk ye it to he, upon which thefe frmts grow ? I^ it a. tree of 
 rigbteoulnefs, which tiie Lord hath.piantecl ? Or is it not fuch 
 an one as cumbers the ground, which God will pluck up for 
 fuel to the fire of his Mnath ? (4.) Your being dead in fin 
 Biakes you meet to be wrapt in fiam^s ©f brimffone, s.s a wind- 
 ing fheet ; and to be buried in the Lyjrtomlels pit, as in a grave. 
 Great was the cry in Egypt, when the firit-bo ti in , ch fam- y 
 was dead ; but are there not many fancies, w'.icre aif are Ae?A 
 together ? Nay, many there are, who are twice dead, plucked 
 up by the roots. Sometime, in their life, they have been rouzcd 
 |>y apprehezjiions of death, and its coni'equences ; but now they 
 are fo far on in their way to tlie land of darknefs, that thty 
 hardly ever have the lea'.l glimmering of hght from he;.ven. 
 { 5.)* The darknefs of your minds preiageth eternal darkiicfs. 
 O the horrible ignorance fo:ne are plagued with : while others 
 who have got fome rays of morninir light into their heads, are 
 utterly void of (piritual light in their hearts! If \ t knew vour 
 cafe, ye would cry out, Ohl darki'^ef>'- darknefs 1 darknefs 
 making way for the biacknefs of darknefffor everl The face- 
 covering is upon you already, as v,ondcmncd per-on'^ ; fo n'^ar 
 are ye to everlafiing darknefs. It is only Jefus Cliriil who cau 
 flop the execution, pull the napkin off the ficc of tlie condemn- 
 ed malcfador, and put a pardon in his hand, Ifa. xxv. 7. " And 
 he will defl:rr,y in tliis mountain, the face of the covering cail 
 over all people,' i. e. The face-covering cail cner the condem- 
 i-cJ, as ill Hamau's cafe, Either vii. S. *' As the word went out 
 
178 ^ 7he Necejftty cf Kegeneriithn.^ State III. 
 
 of the kind's mouth, they covered Haroan's face." Laftly, The 
 chains of darknefs^ye are bound with in the prifon of yourde-, 
 praved ftate, Ifa. Txi. i.-6ts you to be call into iiic burning 
 iiery furnace. Ah mifeiable men ! SomeLimes tV"ir confcicnces 
 ftir witiiin them, and tiiey begin to think of amending their 
 ways. Butalab! tliey are in chains, they cannot do it. They 
 are cliain^d by the hc^rt ; their lulls c'lcave lb faft to them, that 
 they canaot, nay, they will not, rtiake them oft'. Thus you 
 fee what affinity there is betwixt an unregencrate fUte, and the 
 ftate of the damned, the ftaic of abfol ute and irretrievable 
 milery ; be convinced then, that ye mull be borr; again ; put a 
 high value on the new birth, and eagerly defire it. 
 
 The te\t tells you, that the word is the k':<S^ whereof the 
 new creature is formed : therefore take heed to it, irid entertain 
 it, for it is your life. Apply yourfclves to the reading of the 
 fcripture. Ye that cannot read, caufc others read it to you. 
 Wait diligently on the preaching of the word, as by divine 
 appointment, the fpecial mean of converfion : * F*r— it pleaded 
 God by the foolifhnefj of^ preaching to (avC thejn that belie v^e,* 
 1 Cor. i. 21. Wherefore call not yourfelves out of Chriil's 
 way; rejedl not the means of grace, lell ye be found to judge 
 youi-felves imworthy of eternal life. Attend carefully to the 
 word preached. liear every fermon, as if you were hearing 
 fo: eternjti: ani take heed, the fowl? of thtrair pick not up 
 this feed tVom you as it is fown. * Give thy felf wholly to it, 
 X Tim Jv. 1 5. * Receive it not as the word of men, but (as it 
 is in truth) the word of God,' iThcflT. ii. 1 5. And hear it with 
 application, looking on it as a mclTa^e lent from heaven to you 
 in particular tho* not to you only, Rev. iii. 2 2. * He that hath 
 an ear, let him hear what the Spirit I'aifh unto the churches.* 
 Lay it up in your hearts, meditate upon it : a^d be not as the 
 unclean beads, that chew not the cud. But by earneft prayer 
 beg the dew of heaven may fall on thy heart, tfiat the If ed may 
 Ipiing up tlievje. 
 
 More particularly, (i.) Receive the teftlmony of the word 
 of God, concerning the mifery of an urtregenerate ftate, the 
 finfulncfs thereof, and the abfolute ncccflity of regeneration. 
 (2.) Receive its tcllimcvny concerning God, what a holy and 
 j nil one he is. (^.) Examine thy ways by it; namely, the 
 thoughts of thy heart, the exprelTions of thy lips, and the tenor - 
 of thv lire r.ook back thro' the feveral periods of thy life, and 
 fee thy fins from the prtccpts of the word ; and learn fromit^ 
 threat n'<!.g^; what tViou ait liable to^ on the account of thelc- 
 
 Gns. 
 
Mead II. The Text Explained, 179 
 
 fms. (4.) View the corruption ef thy nature, by the help of 
 the fame word of God; as a glafs which feprefents our ugly 
 face in a lively maiiner. Were thefe things deeply rooted in 
 the heart, they might be the feed of that fear and ibrrow, 0:1 
 account of thy foul's flate, which are necelTary to prepaie and 
 Jlir thee up to look after a Saviour. Fix your thoughts upon 
 him offered* to thee in the gofpel, as fu.ly fuited to thy cale; 
 having, by his obedience to the death, perfectly fatiified the 
 jufticeof God, an4 brought in everlalling righteoufnefs. This. 
 r«ay prove the {^d. of humiliation, defire, hope, and faith i and 
 put thee on to ft retch out tlie withered hand unto him, at kis 
 ^;wn command. 
 
 Let thefe things fmk deepU^ into your hearts, and improve 
 them diligently. Remember, whatever ye be, ye Must be 
 born again ; elle it had been better for vou, ye had never been 
 born. Wherefore, if any of yoH fhall live and die in an unre- 
 generate ftate, ye will -be inexcufable, haviog been fairly warn- 
 ed of your hazard. 
 
 HEAD IL 
 
 Tlie MYSTICAL UNION betwixt 
 CHRIST and BELIEVERs". 
 
 John xv. 5. / am the Vine^ye are the Branches* 
 
 HAVING fpoken of the change* madei)y regeneration on a!l 
 thofe that (hall inherit eternal life, in oppofition to their 
 natural real ftate, theftate of degeneracy ; I proceed to fpcak 
 of tlie change made upon them, in their union with the Lord 
 Jefus Chrift, in oppofition to their natural relative ftate, the 
 flate ofmifefy. The do<5lrine of the faints union with Chriil is 
 very plainly and fully infill edbn, from the beginning of the 12th 
 verfe of this chapter ; which is a part of our Lord's fare-well 
 fermon to his difciples. . Sorrow had now filled their hearts ; 
 they were apt to fay, Alas ! What will become of u?, when our 
 Mafter is taken from our head ? Who will then in ft ru 61 us? 
 Who will folve our doubts ? How will we be fupported under 
 our difficulties and difcourRgements ? How will w^e be able to 
 
 .live, 
 
i8o The Txt Explained. State III. 
 
 live, without our wonted communications with him? Where- 
 fore our Lord Jcfus Chriii. lealonably teaches them,the myflery 
 of their unioii with Kim, comparing him rdt* to the vme ibock, 
 an^ tl^em to the bianche?. 
 
 ' He compares/ I fay, (i.) Hirafelf to a vine ftock, " I am 
 t!ic vine ^" He had befen celebrating with his ciiiciplcs the facra- 
 nieut of his llTppcr, that fign and leal of l«s people's union with 
 himfclf; and hud tcld them, *' He would drink no more of the 
 fruit of the vine, till he fhould drink it new with them, in his 
 •fattier' j» kirit^dom :*' aad now he (liews himfclf to be the vine, 
 from whefice the wine of their coni'olatton (houkl com*. The 
 vine hdth lefs beauty than many othef trees : hat is cxc • - 
 fruitful ; £tly reprefenting the low condition our Lcrv. 
 then in, yet bring'mg many fons to glory. But that whicli i.> 
 chiefly aimed at, in his comparing himfelf to a vine, is to repre- 
 f'-nt himlelf as the fuppo:tor and nourifher of his peopk, . 
 whom they live, and bring forth fruit. (2.) He compare 
 them to the branches, ye are the branches of that vine. Ye are 
 the branches knit to, and growing on this ftock: draw mg all 
 your life and Tap from it. It is a beautiful companion ; as if he 
 had fa'd, I am as a vine, ye are as the branches of that vine. 
 Now there are two forts of branches, (l.) Natural braRches, 
 whicli at firfk fpring ©ut of the ftock : thefe are the brahcht 
 that are in the tree, and were never out of it. (2.) There a: 
 in['Tafted branches, which are branches broken off from the tree 
 tbat firft gaveiheir life; and put into another that grow upon 
 it. Thus branches come to be on a tree, which originally were 
 not on it. The branches mentioned in the text are o€thc latter 
 f.iit i branches broken off (as the word in the original language 
 denotes) namely, from the tree that ftrft gave them life. None 
 of the children of men are natural branches of the fecond Adam, 
 viz. JefusChrift the true vine ; they are all the natural branchc 
 of the Tirft Adam, that degenerate vine ; but the elc<5t are allcf 
 them fooner or later broken off from the natural ftock, 'and 
 ingrafted into Chrift the true viiie. 
 
 DqcT. " They who are in the ftate of grace, are ingrafted 
 in, a\id united to, the Lord Jefus Chrift.'* They are taken ont 
 of their natural ftock, cut off from it ; and are now ingiafted 
 into Chrift as the new ftock. In handling of this, I fliall fpeak 
 to the myftical union, (i.) More generally, (2.) More 
 particularly. * 
 
 A 
 
Head II. A general View of the Myjhical Union, i8 C 
 
 First, In the general, for underftanding tiie union betwixt 
 the Lord Jefus Chrill^ and his elcd, who believe in him and 
 oivhim : 
 
 I . It is a fpiritual union. Man and wife, by their mar:iage- 
 «nion, become one flelh ; Chrift and true belie\ ers hy this unioii^ 
 become one (pirit, 2 Cor. vi. 1 7. As o\\e. foul or (pirit actuates 
 'both the head, and the members, in the natural bodv : To tlie 
 one Spirit of God dwells in Chrift and tlie Chriftian ; for, *• If 
 any man have iK)t the Spirit of Chrift, he is none of hi?," Rom. 
 viii. 9. Corporal union is made by contrad ; fo the ftones in % 
 •building are united : but this is an uni(Mi of another nature. 
 Were -it poftible we could eat the flefti, and drink tl\c blood of 
 -Chrift, in a corporal and carnal manner: it would profit noth- 
 ing, John vi. 65. It was not Mary's bearing him i« her womb ; 
 'but her believing on him, that made her a faint, Luke xi. 2 7, 28. 
 ** A certain woman — faid unto him, Blelfed is the w^omb that 
 bare thee, and the paps which thou Imft lucked. But he laid, 
 'Yea, rather, blefled are they that hear the word of God^ and 
 keep it." -^ * 
 
 2.--It is a real union. Sueh is our w€aknefs In our prefent 
 ftate, fo much are we immeried in fm, that we are prone to form 
 in our fancy an image of every thing propofed to us : and as to 
 what foe ver is denied us, we are apt to fufpe^l it to be but a 
 ifi(5tion, or what has no reality. But notliing is more real, than 
 what is fpiritoal ; as approaching neareft to the nature of him 
 who is the fountain of all reality, namely, God himfelf. We 
 •do not fee with our eyes the union betwixt our own foul and 
 body ; neither can we reprefent it to ourfelves truly, by imagi- 
 nation, as we do fenfible things : yet the reailt}' of it is not to 
 be doubted. Faith is no fancy, but the fabftance of things hop- 
 ed for, Heb. xi. Neither is the union thereby made betwixt 
 Chrift and believers, imaginary, but moft real ; " for we are 
 members of hisbody,of hisflefh, and of his bones," Eph. v. 30. 
 
 g. It is a moft clofe and intimate union. Believers, regene- 
 rate perfons, who fiduciouflf credit him, and rely on him, have 
 p.ut on Chrift, Gal. iii.27' If that be not enough, he is in them, 
 John xvii. 25. formed in them, as the child in the mother's 
 belly, Gal. iv. 19. He is the foundation, i Cor. iii. 11. Xiiey 
 are thejively ftones built upon him, I Pet. ii. 5. He is the head, 
 and they the body, Eph. i. 22, 23. Nay, he liveth in them, 
 as their very fouls in their bodies. Gal. ii. 30. And, what is 
 more than all this, they are one in the Father, and the Son, as 
 the Father is^jn Chrift; and Chrift in the Father, Jolin xvii, 21. 
 
 Q^ '<That 
 
i82 A general view ^of State Hi. 
 
 ^^ That they all may be one as thqu the Father art in me, and 
 I in thee, they alio may be one in us." 
 
 4. Though it is not a mere legal union, yet it is an union 
 fuilaincd in law. ChriH as the ciuLioner, the Chrii>iAns as the 
 principal debtors, are one, in the eye oF the law. When the 
 eleft had ryn thcmfelves with the rett of mankind, in debt to 
 the julHce of God ; ChriIl,JDecame lurety for ihcm, .ai:d paid 
 the debt. When they believe on him, tiiey are united to him 
 in a fpiritual marriage union; which takes effed To far, tlmt 
 what he did and faffered for tbem, is reckoned in law, as if Ibey 
 
 4iad done and fulfered for themselves. Hence they «.re Ctid to 
 be ' cruciiied with Chrift,' Gal. ii..20. * Biiiied wich hi''>/ 
 Col.ii. li. Yea, * raifcd up together, (namely, with Chv , 
 
 , and made to fit together in heavenly places in Chrill J . 
 Eph. ii. 6. In which places, faints on earth, of whom the Av 
 there fpeaks, cannot be faid to be Uttinij, but in the way or 
 law reckoning." 
 
 5. It is ail mdifloluble union. One in Chrill, ever in him. 
 Having taken up his habitation in the heart, he never removes. 
 None can untie this happy knot. Who will dilTblve this union ? 
 Will he himfelf do it ? No, he will not ; we have his word for 
 it^ * I will not turn away from them,' Jcr. xxxii. 40. Bur. 
 perhaps the firmer will do this milchief for himfelf : No, he fh?.li 
 not, ' They (hall not depart from me, faith their God,' ibid. 
 Can devils doit ? No, unlcfs they be flrongcr than Chrill, and 
 his Father too : * Neither fiiall any man pluck them out of m / 
 hand,' fiith our Lord, John x. 3S. * And none is able to ptiick 
 •them out of my Father's hand,' ver. 39. But. what lay you of 
 death, which parts hulband and wife; yea, feparates the foul 
 from the body ? Will not death do it ¥ No ; the Apoftlfe, Rom. 
 vlii. 5?, ?9. isperfuaded that neither death, (as teirible as it is) 
 nor life, (as defirahic as it is) nor devils, thole evil angels, nor 
 the devil's perfccuting agents, tho' they be principalities or 
 powers on earth ; nor evil things prefent, already lying on us, 
 nor evil things to co:ne on us ; nor the height of worldly felicity, 
 nor depth of worldly milery ; nor any other creature, good or 
 ill, * (hail be able to feparate us from die love of God, which 
 is inChrilt Jefus our Lord.* As death feparated Chrift's foul 
 from his body, but could not feparate either his foul or body 
 •frofn his divine nature : io tho' the faints (hould be feparated 
 from their neareft relations in the world, and from all tiieir 
 «arthlv enjoyments ; yea, though tlreir fouls fhould be feparate 
 from th^ir bodies, and their bodies feparate Jaa thoulan^piccer, 
 
 their 
 
Head 11. the Myflkal Union, 583 
 
 their bones fcattered, as when one cutteth or cleaveth wood : 
 yet foul and body, and every piece of thc-body, the fballeft dull 
 •^P it fiiall remain united to the Lord Chrifl : for even in death, 
 
 :hey fleep in jefus/ I Thell. iv. 1 4. And * he keepeth ail their 
 uones/ Plal. xxxiv. ao. Union with Chrift, is the grace whereip- 
 we ftand firm and liable, as * I\Jount ^^n^ which cannot be 
 removed.' 
 
 , Lastly, It is a myfteribus union. The gofpel is a do>5lrine 
 of myfteries. It difcovers to us the lubftantial union of the 
 three perlbns in one God-head, i John v. 7. ' Thefe three are 
 one :' the hypoftatkal union, of the divine and human natures, 
 in the perfon of the Lord Jelus Chrift, 1 Tim. iii. 16. Gnd was 
 manifeit in the flcfH: and the myllicai union, betwixt Chrift ?,xA 
 ^lieversj t'^js is a great rayllery alio, Epii.v. 52. O what 
 myftenes arc here! the Head in heaven, the menibets on earth, 
 yet really united ! Chrift in the believer, living in him, walking 
 in bin : and the believer dv/ciling in God, putting on the Lord 
 Jcfus, eatinnhis flefh, and drinhing his blood ? this maizes the 
 faijjts a myftery.to tlie world ; y(\^, a myftcry to thcmlclvcs. 
 
 Secondly, 1 come now more particularly to ipeak of thJ5 
 union with, and ingrafting into jelbs Chnil. And, (i.) ^ ^^^1 
 confider the natural (tock, which the branches arc taken out of. 
 (2.) Tiie fuperKatui'il (lock, they are ingrafted into. ( 3 .)What 
 branches arc cut oiTthe old Hock, and put into the pew. (4.) 
 How it is done. And, \iXi\Sf The benefits flowing from tUi» 
 union and ingrafting. 
 
 Of the natural andfupernatural Stocks^ and the Bran- 
 ches, taken out of tkc former, and ingrafted into the 
 latter, 
 
 L Let us take a view of the flock, which the branches are 
 taken out of. The two Adams, tliat is, Adam and Chrift, are 
 i^[\e. two ftocks: for the fcripture fpeaks of thcJc two, as if there 
 had never been mgre men in the world than tliey, i Cor» 
 XV. 45. * The firft man Adam wss made a Wm\i foul, the laft 
 Adam was made a quicknirrg Spirit,' ver. 47. * The firft man is 
 of the earth, earthy ; the fecond man is the Lord from heaven/ 
 And the rcalbn is, there were never any, that were not bravitbe$ 
 of one of thcfe two ; all men being either in the one fto:k or in 
 the other ; f«r in thefe two forts all mankind' ftands divided, 
 ver. 48. ' As is the earthy, fuch are they alio that arc earthy : 
 and as is the heavenly, fuch a;e they alio that ire heavenly.' 
 
 q.2 Ti't 
 
184 Adam the natural Slack State 111. 
 
 The firli Adam then is the natural ftock* on this ftock are the 
 branche '^' )->! growing at firft; which arc afterwards cut off, 
 and int^ ' c) Chrilt. As for the fallen angels, as they had 
 
 DO f elaijon 10 tne fii-ft Adam, To they have none to the fecontf. 
 
 There arc four things to be remembered here, (l.) That all 
 mankind (the man Chrift excepted) arc naturally branches ut 
 the tirft Adam, Rom. v. 12. * By one man fin entered into tlie 
 world, and death by fin : and lo death palfed upon all men.* 
 (a.) The bond which knit us unto the natural liotk, was the 
 Coveiiantcif works. Adam being our natural root, was made 
 the moral root alloj bearing ail his pofteriiy as reprefendng 
 them in the covenant of works. For, * by one man's dif obedi- 
 ence mdny were made finners,* Rom. v. 19. Now, there be- 
 hoved to be a peculiar relation betwixt that one man and the 
 many, a*^ a foundation for imputing his lin to them. This re- 
 lation did not arife from the mere natural bond betwixt hijn 
 Eiftd us, as a father to his children ; for fo we are related to our 
 imrnediate parents, whofe fms are not thereupon imput^ to us 
 as Adam's (in is. It behoved then to arife from a moral boni 
 bcLwixt Adam and us ; the bond ef a covaiant, which could be 
 no other thaii thecovenaat of works, wherein we were united 
 to him as bra.iches to a ftock. Hence jelus Chrilt:, though a Ion 
 of Adam, Luke iii. 27,, 5?. was none of thefe branches; for 
 feeing he came not of Adam, in virtue of the blelling of mar- 
 riage, which was given before the fall, (Gen. i.^ 28. * Be fruitful 
 and rniiltiply,' &c.) but in virtue of a ipecial proinife nude ai'tcr 
 the fall, {Gtvi iii. 15.^ The Seed of the Woman fliall bruife 
 the ferpcnt's he^d,') Adam coulJ not reprcfent him in a cove- 
 nant made before his fall. ('3,.) As it 45 impoffible for a branch 
 to be in two ftocks at once ; io no man can be, at one and the 
 fame time, both in the firft and fecond Adain. (4.) Hence it 
 evidently follows, tlut all who are not ingrafted in {efus Chrift, 
 are yet branches of the old ftock ; and fo partake of the nature 
 of the lame. Now, as to the iirft Adam our natural ftock : 
 Confider, 
 
 First, What a ftock he was originally. He was a vine of 
 the Lord's planting, a clioice vine, a noble vine, whc41y a right 
 feed. There w^s a confultation of the Trinity, at the planting 
 of this Vine, Gen. i. 26. * Let us make man in our own image, 
 af^er our own likenels.* There was no rottennefs at the heart 
 of it. There wa^ Tap and juice enough in it, to have nourifhed 
 all the branches, t« bring forth fruit unto God. My meaning 
 IS, Adam was made able perfedly to keep the commandments of 
 
 God, 
 
Head II. of ail Men. 185' 
 
 God, which would have procured eternal life to himfelf, and to 
 U his poiterity : For feeing all die by Adam's diiobedience ; all 
 .ould have ^d life, by his obedience^ if he had ftood. Confider, 
 
 Secondly, What that ftock now is, ah ! moft unlike to wl.at 
 it was, when planted by tne aathor and fountain of all good. 
 A blaft from hell, and a bite with the venomous teeth of the old 
 ferpent, have made it a degenerate ftock, a dead ftock ; nay, a 
 killing ftock. 
 
 lit. It is a degenerate naugb^ty ftock. Therefore the Lord 
 God laid to Adam, in that dilmal day, * Where art thouf' 
 Gen. iii. 9. In what condition art thcu now ? How art thou 
 turned into the degenerate plant of a ftrange vine, unto me? 
 Or, where wall thou I Why, not in the place of meeting with 
 me ? Why fo long a-coming \ What meaaeth this fearful change, 
 this hiding of thyfelf from me? Alas ! the llock is degenerate, 
 quite fpoiled, become altogether naught, and brings forth wild 
 grapes. Gonverfe with the devil is preferred to conihiunion 
 with God. Satan is believed j and God, who is truth itfeif, 
 difbelieved. He who was the friend of God is now in confpi- 
 racy againft him. Darknefs is come into the room of Hght : 
 li^iorance prevails in the mind, where divine knowledge fhone : 
 dfie will, fometime- righteous or regular, is now turned rebel 
 againft its Lord : and the whole man is indreadf*il diforder. 
 
 Before I go further, let me ftop and obferve. Here is a mir- 
 ror both for faints and finners. Sinners, ftafld here and conlider, 
 what you are : and faints learn ye, what once ye were. Ye 
 fi»ners, are branches of a degenerate ffock. Fruit ye may bear 
 indeed ; but now that your vine is the vine of Sodom, your 
 grapes muil of courfe be grapes of gall. Dent, xxxii. f;2. The 
 icripture fpeaks of two forts of fruit, which grow ©n the branches 
 upon the natural ftock : and it is plain enough, they are*of the 
 nature of their degenerate ftock. (i.) The wild grapes of 
 wickednefs, Ifa. v. 2. Thefe grow in abundance by influence 
 from-hell. See Gal. v. 19, 20,21. At their gates are all 
 manner of thefe fruits both new and old. Storms come from 
 heaven to put them back ; but they ftill grow. They are ilruck 
 at with the fword of the Spirit, the word of God: confcience 
 gives them many a fecretblow : yet they thrive. (2.) ^ Fruit 
 to themfelves/ Hof. x. I. "* What elle are all the unrenewed 
 man's acls of obedieace, his reformation, fober deportment, his 
 prayers, and good works ? They are all ^one., chicHy for him- 
 felf, not for the -glory of God. Thefe fruits arc like the apples 
 of Sodom f fair to look at, but fall to alhes, when handled and 
 
 ^3 tried 
 
i86 Jhe natural Stocky State IH. 
 
 tried. Yc tliiiik ye have not only th« leaves of a profeflion, but 
 the fraits ot" a holy pra^^ice too; but, if yc be hot broken oif 
 from tlie old Ikock, and ingrafted in Chrlii Jel'us ; tod accepts 
 not, nor leg-ards your fruits. 
 
 Here I mult take occa(ion to tell you, tlicre are five faults 
 will bs fo.md in heaven, with your beil fruits, (i.) Their 
 bitternel's : < Your cluftcrs are bitter,' Deut. xxxii. 32. There 
 is a fpirit of bitternels, wherewith fome come before the Lord, 
 in religious duiics, living in malice and envy ; and which fome 
 profcllbrs entertain againil others, becaule tliey outlhine them, 
 by holinefs of life, or becaufe they are not of their opinion or 
 way. This, wlierelbever it reigns, is a fearful fymptom of an 
 unregenerate (tate, • But, I do not fo much mean this, as that 
 which is common to all the branches of tlie old llock; namely, 
 the leaven of hypociify, l^ukexii. i. which lowers and embit- 
 ters every duty they perform. The wifdom, that is full of 
 good fruits, is without hypocrify, James iii. 17. (2.) Their ill 
 favour. Their works are abominable, for themlclves are cor- 
 rupt, Plal. xiv. I . They all favour of the old (tock, not of the 
 Dew : it is the pccuhar priviledge of the faints, that they * are 
 unto God a fweet favour of Chrift,' 2 Cor. ii. 1 5. The unre* 
 generate man's fruits favour not of love to Chrift, nor of the 
 blood of Chrirt,rfior of the incenfc of his intercellion ; and there- 
 fore will never be accepted of in heaven. (5.) Their unripe- 
 nefs. Their grape is an unripe grape, Job xv. ^^, There is no 
 iniluence on them from the Sun of Rightcoufnefs, to bring ihein 
 to perfeftion. They have the (hape of fruit, but no more. The 
 matter of duty is in them; but they want i-ight principles and 
 ends: their work? are not wrought in G»d, John iii. 21. Their 
 prayers drop from their lips, before their hearts he impregnate 
 with the vital fap of the Spirit ©f fupplication : their tears fall 
 from their eyes, ere their hearts be truly loftned : their feet turn 
 to new paths, and their way is altered ; while yet their nature 
 is not cliane^ed. (4') Their iightnefs. Bein*^ weicrhed in the 
 balance?, they are found wanting, Dan. v. 27. For evidence 
 wliereof, vou mav obferve, they do not humblje the foulj but lift 
 it up in pride. The good fruits of holinefs bear down the 
 branches they grow upon, making thear to lalutc the ground. 
 I Cor. XV. ic. * 1 laboured more abundantly than they all : 
 yet not I, but the grace of God which was with me.' But the 
 blaftcd fruits of unrenewed men's perform^ince, hang lichtly on 
 bra. xljes tovverkigtip to heaven, judges xvii> 1 3. * Now know 
 I, that the Lord will dome good, feeing I have a Levite to mv 
 
 pricft.'* 
 
Head II. a drgenerate^ Stock, 187 
 
 p riefl . ' They look indeed fo high, that God cannot beliold them, 
 " Wherefore have we fatteid, i'ay they, and thou feeft not?'* 
 lia. Iviii. 3. The more duties they do, and the better they item 
 to perform them, tlie lets are they humbled, th^ more they are 
 r-fted up. This difpolition of the iinner is the exact reverie of 
 what is to be found in the faint. To men, who neither are in 
 Chrill, nor are folicitous to be found in him, their duties are like 
 windv bladders, wherewith they think to fwim aihore to Im-- 
 manuei's land : but thefe mull needs break, and they confe- 
 quently fmk ; becaui'c they take not Chrill for the liner up of 
 their head, Pfal. iii. 3. Laltly, They are not all nvmner of 
 pleafant fruits, Cant. vii. 1 3. Chriil is a King mull be ferved 
 with variety. Where God makes the heart his garden, he 
 plants it as Solomon did his, with trees of all kinds of fruits, 
 Ecelef. ii. 5. And accordingly it brings forth tlie fi-uit of the 
 Spirit ' ill all goodnei's,' Eph. v. 9. But the ungodly are not 
 io : their (jbedience is never univerial ; there is always ibme one 
 thing or other ex-cepted. In one w«jrd, their fruits are fruits of 
 an ill tree, that cannot be accepted in heaven. 
 
 2dly, Our natural ftock is a dead llock, according to the 
 threatning. Gen. ii. 17. ^ In the day thou eatcil thereof, thou 
 (halt furely die.' Our root now is rottennefs, no marvel the 
 bloffom go up as dufl. The ftroke is gone to the heart ; the 
 fap is let out, and the tree is withered. The curfe of the firft 
 covenant •, like a hot thunder-bolt from heaven has lighted on 
 it, and ruined it. It is curfed now as the fig-tree, Matth. 
 xxi. 19. * LetJio fruit grow on thee, henceforth forever.* 
 Now it is good for nothing, but to cumber the ground, anj 
 furnidi fuel for Tophet* 
 
 Let me inlavge a little here alfo. Every unrenewed min i-s 
 a branch of a dead ftock. When thou feeft, O fmner, a (\czd 
 llock of a tree, exhaufled of all its fap, having branches on it in 
 the lame condition ; look on it as a livelv reprefentation of thy 
 foul's Itate. (i.) Where the llock is dead, the branches muft 
 needs be barren. Alas ! the harrennefs of many profelFors plain- 
 ly difcovers on what ftock thev are growing. It is taly to 
 pretend to faith, but fhew me thy faith without thy works* if 
 thou canft, James ii. i '^. A dead ftock can convey no fap to 
 the branches, to make them bring forth fruit. Tl>e covenant 
 of works, was the bond of our union, with th.e natural ftock ; 
 but now it is become weak thvough the fieih ; that is, through 
 thedegeneracy and depravity of human nature, Rom. vii. g. It 
 is ftrong enough to command^ and to bind heavy burdens on the 
 
i88 The natural Stock, State III. 
 
 (boulders of thofc who are not in Chnft ; but it affords no ftrength 
 to bear them. The iap that was oace in thp root, is now gone : 
 and the law, like a inercileit creditor, apprehends Adam's heirs, 
 laying, ' Pay what ihou owelt ;' when alas ! his dfUts are riot- 
 oufl) ipent. ^ 3. ) AU p^uns and coft are loft on the tree, whofe 
 life is gone. In vain do men labour to get fruit on the branches 
 mrben there isnofap in the root. Firil, The gardiner's pains 
 are loll : rninHlei-s lole their labour on the branches of the old 
 (lock, while they continue on it. Many fermons are preached 
 to no purpofe, becaule there is no life to give fenfation. Sleeping 
 men may be awaker.ed ; but the dead cannot be railed without 
 a miracle : evei fo the dead lianer mui remain lb, if he be not 
 reftored to life, by a miracle of grace. 
 
 Secondly, The influences of heaven are loft on fuch a tree: 
 in vain doth tfee rain fall upon it : in vain is it laid open to the 
 winter-cold and froils. The Lord of the vine) ard digs about 
 man\ a dead foul, but it is not bettered. * Bruile the fool in a 
 mortar, his folly will not depart.* Tho* he meets with many 
 crolTes, yet he retains his lulls : let him be laid on a fick-bed, he 
 will there ly like a fick bead, groaning uiider hi? pain ; but not 
 mourning for, nor turning from his un. Let death itfelf ftare 
 him in the face ; he will prefumptuoufly maintain his hope, as 
 if he would look, the grim njelfenger out of conntenance. Some- 
 times there are common operations of the divine Spirit perform- 
 ed on him : he is fent home with a trembling heart ; and with 
 arrows crf'convifHon flicking in his foul ; but at length he pre- 
 vails agiinft thefc things, and turns as fecure as ever. Thirdly, 
 Summer and winter arc alike to the branches of the dead flock. 
 When others about them are budding, bkjfToming, and bringing 
 forth fruit : there is no change on them ; the dead ftock has no 
 growing time at all. Perhaps it may be difficult to know, in 
 the winter, what trees are dead, and what are alive; but the 
 fpring plainly difcovers it. There are fome I'eafons, wherein 
 there is little life to be perceived _, even among faints ; yet times 
 of revrving come at length. But even when ' the vine flouiifh- 
 eth, and the pomegranates bud forth,' (when faving gt ace is d:f- 
 covering itfelf, by its lively aftings, wherefoever it is) the 
 branches rn the rid flock are* Hill withered : when the dry bones 
 are corr" :o bone, amongfl faints , the linners 
 
 bones arc he grave's mouth. They *are trees 
 
 that cumber the ground, are near to be cut down : and will be 
 cnt down for the fire, if God in mercy prevent it not by cutting 
 them off from that flock, aad ingrafuug them into another. 
 
 Lastly, 
 
He»d II. a dead Stcck. 189, 
 
 Lastly, Our natural ftock-is a killing ftock- If tlie ftock 
 
 ; e, how can the branches live I If the fap be gone from the root 
 and hearty the branches muft needs wither. * In Adam all die,* 
 
 r Cor..xv. 22. The root died in Paradil'e, and all the branches 
 in it, and with it. The root is inipoifoned, thence the branches 
 come to be infetfted ; deatii is in the pot j and all that tafte of 
 the puUe, or pottage are killed. 
 
 Know then, that every natural man is a branch of a killing 
 (lock. Our natural root not only gives us not life, but it has a 
 "ling power reaching ail the brandies thereof. There are four 
 .;jg5, which tlie firll Adam conveys to all his branches i and 
 tlicy are abiding in, and lying on, iuch of them as are not in- 
 grafted to Chrift. Firft, A corrupt nature : Ke finned, and 
 bis nature was thereby corrupted or depraved ; and this cor- 
 ruption is conveyed to all his poderity : He was iafe^fleJ, and 
 the contagion fpread itfelf over all his feed. Secondly, Guilt, 
 that is an obligation to punifhrnent, Rom. v. 21. * By one m^n 
 fin entered into the world, and death by fin : and Co death palftd 
 upon all men, fur that ail have finned^' The threatnicgs of the 
 law, as cords of death, are twifted about the branches of the 
 old Urtck; to draw them ov^er thfe hedge into the fire: And till 
 they be cut otFfrom this itock by the pruiiing knife ; the fword 
 of vengeance hangs over their heads, to cut them down. 
 Tliirdly, This killing ilock tranfmits the curfe into the branches: 
 The ftock as the ftock (for I fpeak not of Adam in hii perior.al 
 and private capacity,) being curled ; fo arc the branched, Gal. 
 iii. 10. * For as many as are of the works of the law, are jiiJer 
 tlie curfe.' This curfe afievfls the whole nun, and all that be- 
 longs to him, every thing he p-ofT^tres ; and worketli three way?, 
 (l.) Aspwfon, infecting; tha>, their *' bleilings are curfed," 
 ^lal. ii. 2 , Whatever the man enjoys, it can do him no gocx?, 
 but evil; being thus impoifoned by the curfe» His profpcrity 
 ii) the world ' Jeftroys him,' Prov, i. ^2. The miniltry of the 
 gofpel is * a favour of death unto death,' to him, 2 Cor. ii. 16. 
 His fqsminj^ attainraeats in religion are curfeJ to.l>im: his 
 knowledge ferves.but to pu!f him up, and iiis duties to keep him 
 back from Ch rift. (2,) It worketh as a moth, confuming and 
 wafting by little and little, Hof v. 12,. * Therefore will 1 be 
 unto Ephraim as a moth.' There » a worm at the root, con- 
 fuming tliem by degrees : Thus the curfe purfued Saul, till it 
 wormed him oui of alj his enjoyments, and out or tlie very fhcw 
 he had of religion : Sometimes they decay like the lat of Jan^bs, 
 and melt away as the faow iq a. fun-ihiae. (2,) It adcthas 
 
 a 
 
l^ Chrip the fu^^rHafural Stock. State ITL 
 
 a lion rampant,' Hof v. 14 * I vnll be unte^ Ephraim as a lion,* \ 
 The Lord * r^ns oil t}-c-- '"^•-^;, fire and brimilone, and m 
 horrible tempelt,' ia fuel , that they are hOrricd a'.\ 
 
 with the llream. He I. ir enjoyments from them yn 
 
 kis wrarh, purfueth the n-ors, rents the'fr fouls from 
 
 thrlr bou : ' td branch into the fire. Thus 
 
 the ciirk none can q'jench. Laftly, 
 
 Tm5 kiH ■ ■ ■ ■ ^ ^:: 
 
 Adam to . 
 
 death to hJmlcit a.vd js: W c came iiiio tl - 
 dead, thereby obnoy-oiis to eternal d*^th, a . ^ 
 
 l^> temporal <ir ..i kivtr, 
 
 which/ they f\ ^ •', outof 
 
 ^•Wch ro ' .cliaitL;- ' "?♦ 
 
 winpe<! •. ^ .. _.t: a vcr; . ^ nof 
 
 cur le. 
 
 T - : ; rt r.'^t abC-^utdv ^rcdTs ry to be broken <^from 
 
 tliUour;. ^rleavepi»fa profelTion, 
 
 crourfr-. . ;1 branches of the dege- 
 
 nerate, dead and killing ilockf But aksl am©ng the many 
 ^icltjons tolTcd a:;ion^ j?, few are tiken 17 about thcfe, Whe- 
 ther am I broken off from die old (lock; or liot ? WTietlicc am 
 I 'ngraficd in Chrift, or not ? Ah '. wherefore ;in tl .ts wa(l« ! 
 Why is there (b much jioilc about religion a~ ::iy, whq 
 
 cangTCDOgoodaccountoftbcVrliAv • a 5.5 1 ^ ^ .iriditifm, 
 
 btitig mere ftrangers to ex per- me m? I fea/ifviftd 
 
 do nf t in merc\% ti '--^■f ' u ce^^w^iw w.pv: rcligbn of roanv of 
 us, and let u& fee v ,-.e at ail ; our root will be fou;id 
 
 rottcascfs, and oiu i^.. .1 ',.» go up as duft, in a dying hoar: 
 Therefore let us look to our iute, that we be not found fooU 
 in onr latter end. ' 
 
 n. Let us BOW V iew the fopematoral ftock, in which the 
 b-anc!^e5, cut off from the nacvrai fuKrk, are ingrafted. Tefuf 
 C'lrlfr ';s fometlncs called ' the Branch,' Zech. :i. 8. So he \i, 
 in refpe:! of \\ih human nature ; being a braixh, and the top 
 branch of ihc houii: of David. Sometimes he is called * a Root,* 
 La. xi. I ? ■-. together, Rev. xxii. 16. ' I am the root 
 
 and the vid ' David's root as G^>d, and his off- 
 
 fpri'ii as man : T. . : he ii ' the Vine/ i. c lie^ as 
 
 aM?^\iror, i? i^z \ e<*f believers are the branches. 
 
 Ai the root and flock, and 
 
 fro .; fo by Chrift, as Me- 
 
 diates ^ I : co&v^y ui li oe& lae fouataiu^ unto thde who 
 
 are 
 
Hesd II. Jhe Eie^I taken cut, 191 
 
 are united to Ivm by faiths Jolin vi. 57 ' As the living Father 
 hath feat me, and 1 live by the Father: fo he that eaieth me, 
 even he ftiall liv e hv me* Norv Chrilt is Mediator, cot as God 
 — :^v, as fome.ha^e af?erted : nor yet as man only, as the Papitts 
 -era!ly hold: but he is Mediaior as (Tod-man, Afis xx. 23. 
 • The church of God which he hatl» purchafed with his blood,* 
 Heb. i>:. 14. ^ Chrift, who through she eternal Spirit, offered 
 himfelf without (pot to God.* Tr^e divine and homzn natures 
 "have their diftincl aeticgs, yet a joiat operation ia this, difcharg- 
 . mg the oifxce of a Mediator. Ti>is is iliuftrated by the iimlii- 
 tude of a liery {"word, which at once cuts and bums : cutting it 
 burncth, and barniiig it c-uttethi the Lteel cuts, and the fire 
 burns : Wherefore Chriit God-maxi, is the ^"rock, whereof be- 
 lievers are the branches : and they arc united to wkole Chrilt : 
 They are united to liim in his huaian nature, as being * mem- 
 bers of ins body, of his flelh, and of his bones,' Eph. v.^o. and 
 they are nuited to hini in Iv-s divine nature ; for fo the Apoltle 
 fpeaks of this union, Col. i 27. * Chnit in you the hope of glory.' 
 And by him they are united to the Father, and to the. Holy 
 Ghol't, I John iv- I 5. ' Whofoever ihall coafeis that Jelus is the 
 Son of God, God dv. eUeth in hiiH, and he in God.' Fcith, the 
 bond of this union, receives whole Chrift God- man : and fo 
 unites us to him as fuch. 
 
 Behold here, O believers, your high privilege Ye were once 
 branches of a degenerate Itock, ev-en as others : but ye are, by- 
 grace, become branches of the tru^i Vine, John xv. i . Ye are 
 cut out of a dead and killing fp3tk ; and ingrafted * in the laft 
 Adam who was made a. cjaickuing fpirit,* i Cor. xv, 4 c. Your 
 lofs by the firft Adatw is made up, with great advaiitage, by 
 you-r unidn with the feccad. Adam, at liis beft cftate, was but 
 a flirub, ill comparifon with ChrilE: the treeofUf^. He v . 
 a -jrvant, Chrilt is the Son, the Heir, aiid Lord of all : 
 ^ the Lord from heaven.' It canmjt betle»fied, that g'.-ace wj.i 
 fiiow'n in the hrtl covenant ; but it is as far exceeded, by the 
 grace of the fecund covenant, as the twilight is, by the li^L of 
 the mid -day. 
 
 IIL What branches are taken out of the catural ftock, and 
 grafted into thi^ Vine ? Ani'. Thele are thcele^, a>»d ftoi\e other: 
 Tli€y,^and they only, are grafted into Chrilt ; and confe'>^'-:ent!y 
 none but they are cut off from thekilling ftock : For tl-en. alone 
 he interceeds, * that they may be one in him and his- Father,' 
 ■John xvii. 9, 5;. Faith, t!:e bond of this umcn, is giver^ to none 
 .^ife: It is « the faith of God's elea/ Tit. i. i. The Lord palled 
 
 by 
 
192 How the Branches arc taken out State III. 
 
 by many 'branches growing on the natural ftock, and cuts off 
 only Iwrc one, and tliere one, and grafts tlicm into the true Vine, 
 according as free love hath determined. Oftdocs he pitch upon 
 the moi't unirkftly brj^nch, leaving the top boughs ; palling by 
 the mighty, and the noble, and calling the weak, bale, and de- 
 Tpifed, I Cor. i- 26, 2 7. Yea, he often leaves the fair and liiiooth, 
 and takes t^ rugged and knotty : < and fuch were iome of you, 
 but ye are xialhed/ i Cor. vi 1 1. If ye inquire why fo ? \V^ 
 find no other real'on but becaufe they were * chofen in him/ 
 Eph. i. 4 ' Predeftinated to the adoption of children by Jefiit. 
 • Chrift,* ver 5. Thus are they gathered together in Chrift • 
 •while the 'pelt are left growing on their natural ftock, to be 
 afterwards bound up in bundles for the iire : Wherefore, to 
 whomfoever the gofpel may come in vain, it will have a blsft 
 effe^on God's eledl, A(5ts .xiii. 48. * As many as were ordained 
 to eternal life, believed Y Where the Lord has much people, the 
 gomel will have much fuccefs, fooner or latter : Such as are t« 
 i)e laved, wilUje added to the myftical body ofChrtft. 
 
 How the Branches are taken out of the natural Stocky 
 and ir.graftcd into the fupcrnatural Stock, 
 
 IV I am to fhew how the branches are cut off from the na- 
 tural ftock^ the ftrl't Adam, and grafted into the true Vine, the 
 Lord Jefus Chrift. Thanks to the hufbendman, not to the 
 bi-anch, that, it is cut off from its-natural ftock, and ingrafted 
 into a new one. The Gnner, itv his coming off from the firft 
 ftock, is pafTive; and neither can nor will come off from it of 
 his own accfird ; but clings to it, till*Tilmighty power make him 
 to fall off, John vi. 44. * No man can come unto me, except 
 the F'athcr which hath fent nee, draw h\fl\-' And ch. v. 40. 
 ' Ye will not come to me, that ye might have life.' The in- 
 grafted branches are * God* s husbandry,' i Cor. iii 9, '.Tlie 
 planting of the Lord,* Ifa. Ixi. 3. The ordinary means he makes 
 ufe of in this w ork, is the mmiftry c3f the word, i Cor. iii. 9. 
 ' Wc are labourers together with God.' But the efficacy 
 thereof is wholly from him, whatever the minifter*> parts or 
 piety be, ver. 7. * Neiriier is he that planteth any thing, neither 
 he that watereth: but God that giveth the increafc.' The 
 Apoitle preached to the Jews, yet the tody of that people re- 
 mained in infidelity, Rom, X. r6- 'AVho liath Relieved our re- 
 port ?' Yea, Chrift himfelf; who fpokc as never man Ipoke, faith 
 concerning the fuccefs of his own miniftry, < I luve laboured in 
 
 vam. 
 
Head IL cf the ndlureil Stock. 193 
 
 vain, I have fpent my ftrength for nougbt/ Ifa. xlix. The 
 branches may be hacked by the preaching of the word : but the 
 ftroke will never go through, till it be carried home en them, 
 by an omnipotent arm. However God's oidinary way is, ' by 
 the foolilhnefs of preachin;:^ to fare them thatbelieve,'iCor.i.2r. 
 
 The cutting otf of the branch from the natural ftock, is per- 
 fonned by the pruning knife of the Law, in the hand of the 
 Spirit of God, Gal. ii. 19. ••' Fori, through the law, am dead 
 to the law.* It is by the bond of the covenant of works, as I 
 laid before, that we are knit to our natural ftock : and therefore 
 as a wife, unwiUing to be put away, pleads and hangs by the 
 marriage tie ; fo do men by the covenant of works. They hold 
 by it, like the man who held the fnip with his hands ; and when 
 one hand was cut off, held it with the other ; and when both 
 were cut off, held it with his teetli. This will appear from a 
 diiliiKt view of the Lord's work on men, in bringing them o^ 
 from the old ftock ; which I now^ offer in thele following 
 particulars : 
 
 First, When, the Spirit of the Lord comes to deal with a 
 perfon, to bring him to Chrift, he finds him in Laodicea's cafe, 
 in a found fleep of fecurity, dreaming of heaven, and the favour 
 of God, tho' * full of fm againft the holy One of Ifrael,' Rev. 
 iii. I 7. * Thou knovv^eft not that thou arttvretched, and mifer- 
 able, and poor, and blind, and naked:' and therefore he darts 
 in feme beams of light into the dark foul ; and lets the man fee 
 he is a loft man, if he turn not over a new leaf, and betake him- 
 felf to a new courfe of life. Thus by the Spirit of the Lord, 
 a^ing as a fpirit of bondage, there is a criminal court eredcd in 
 the n>an'sbreaft; where he is arraigned, accufed, and condem- 
 ned for breaking the law of God, convinced of fm and judgment, 
 John xvi. 8. And now he can no longer fleep. fecurely in his 
 former courfe of life. This is the firft ftroke the branch gets, 
 in order to cutting off. 
 
 Secondly, Hereupon a man forfakes his former profane 
 courfes, his lying, fwearing, Sabbath-breaking, ftealing, and 
 flich like practices, though they be dear to him as right eyes ; 
 he will rather quit them than ruin his foul. The ftiip is like to 
 fink, and therefore he throweth his goods over-board, that he 
 himfelf may not perifti. And now he begins to blefs hinifelf in 
 his heart, and look joyfully on his evidences from heaven ; think- 
 iog himfelf a better fervant to God tiian many others, Luke 
 xviii. II. ^ God I thank thee 1 am not as other men are, extor- 
 tioners, unjuft, adulterers/ &c. But he foon gets another ftroke 
 
 R with 
 
194 HoiU'the Branches ^ltc taken out State III 
 
 vith the ax oFthe law, ftiewing him that it is only he thatdotk 
 what' is written in the law, who can be faved by it; and that 
 his negative holinefs is too fcanty a cover from the ftorm of 
 God's wrath: And thus, although his fins of commiflion only 
 were heavy on him before; his fins of omilfion now crowd into 
 his thoughts, attended with a tra.inof law-curfe* and vengeance. 
 Andaachof theten commands difcharges thunder -claps of wrath 
 againd him, for his omitting required duties. 
 
 Thirdly, Upon this he turns to a pofi Lively holy courfeof 
 life. Ke not only is not profane, but \yt performs religious 
 duties : he prays, feeks the knowledge of the principles of re- 
 ligion, ftriiftly obierves the Lord's day, and, like Hdnjj, does 
 many tilings, and hears fermons gladly. In one word, there Is 
 a great conformity in his outward converfation, to tke letter of 
 both tables oF the law. And now there is a mighty change 
 L'pon the man, that his neighbours cannot mifs to take notice of. 
 Hence lie is chc-rfully adnnitted by the ^odly into tl^ir fociety, 
 as a praying perfon, and can confer with them about religion 
 mattery yea, and about fi^l-exerciFe, wliich fome are not ac 
 c]uainted with. And their good opinion of liim confirms liis 
 goodopinion of iiimfelf. This ftep in religion is fatal to many, 
 who" never get beyond it. But here the Lord reacheth the 
 eleft-branch a farther ftroke. ConFcience flies in the man*s facc» 
 for fome v/ron^ fteps in his converiat^on : the negleft of fomc 
 duty, or ccmmiiTion of Fome fm, which is a blot in his conver- 
 latinn : and then the flaming fword of the law appears again 
 over his head ; and the curie rings in his ears, for he that ' con- 
 linueth not in all things written in the Uw to do them,* 
 Gal. iii. lo. • 
 
 Fourthly, On this account he is obliged to feck another 
 £alve for his Fore. He j^oes to God, confelfeth his Fm ; Feek5 the 
 pardon oF it, promihng to watch againft it For tlie time to come, 
 and Fo Finds eaFe, and thinks he may very well take it. Feeing the 
 fcripture Faith, * IF we coaFeFs our fins, he is faithful andjuft 
 to forgive us our Gns,' i John i. 9. not conGdsfing that he graFp^ 
 at a privilege, which is theirs only who are ingrafted intoClirift, 
 and under the covenant of grace; and which the branches yet 
 growing on the old (lock cannot plead. And here Fometimes 
 there are formal and exprcFs vows made againll Fuch and Fuch 
 fms, and binding to fiich and Fuch duties. Thus many go on 
 all dicir days ; knowing no other religion but to do duties, a^d 
 to confcfs, and pray for pardon of that wherein ti.ey failj pro- 
 jniling tli^mfelves eternal Iiapplncli, though they are utter 
 
 ft rang- 
 
Head IL of the Natural StocK, 19/ 
 
 ftrangeis to Chrift. Here many ele^ ones have -been call dowa* 
 woitnded^ and many reprobates have been flain ; while the' 
 wounds of neither of therh have been deep enougli, to cut them" 
 off from their natural flock. But the Spirit of the Lord gives 
 yet a deeper ftroke to the branch which is to be cut off; (hew- 
 ing him, that, as yet, he is but an out-fide faint ; and difcover- 
 ing to hinl'the filthy li^f^s lodged in his heart, which he took no 
 notice of before, Rom.vii. 9. * Wh^n the comjiiandment came, 
 (in revived and 1 died.' Then he {^t^ his heart a dungnill or 
 hellilh lufts ; filled with covetoufnefs, pride, malice, filthinefs, 
 and the like. Now, as fooil as the door of the chambe^-s of his 
 imagery is thus opened to him, and he fees what they do there 
 in the dark, his outfide religion is blown up as inililhcient ; and 
 he learns a new leflbn in religion ; namely, * That he is not a 
 Jew which is one outwardly,' Rom. ii. 28. 
 
 Fifth LY, Upon this he goes further, even to infide religion ; 
 lets to work more vigoroufly than ever, mourns over the evils 
 of his heart, aud flrivesto bear down the weeds he finds grow- 
 ing in that ilegledtcd garden. He labours to curb his pride tind' • 
 pallion ; and to banifh fpcculative implirities ; prays more fer- 
 vently, hears attentively, and flrives to get his heart affedted in 
 every religious duty he performs; and thus he comes to think 
 lamfelf not only an -outfide, but an infide Chriftian. Wonder 
 not at thi^: for there is rtothing in it beyond the power of na- 
 ture, or what one may attain to under a vigorous influence of 
 the covenant of works. Therefore another yet deeper frroke 
 is reached. The law chargeth home on the man's confcierice, 
 that he was a tranfgrefTor from the womb ; that he came into 
 the world a guilty creature : and that, in the time cf l.is igno- 
 rance, and even fmce his eyes were opened, he has been guilty of 
 many actual fins, either altpgetlicr overlooked by him, or' not 
 fufficiently mourned over: (For fpiritual fores, not healed by 
 the blood of Chrifl, but fkinned over fjme other vray, are eafiiy 
 ruiRed, and as foon break out again.) And therefore the law 
 takes him by the throat, fiying, * Pay what thou owed.* 
 
 SiXT H L Y, Then the finner fays in his heart, * Have patience 
 with me, and I will pay thee all ;' and fo falls to work to pacify 
 an offended God, and to atone for thefe fins. He renev/^ his 
 repentance, f^jch as it is ; bears patiently the afBldionslaid upon 
 him ; yea, he afilitfls himfelf, denies hirnfelf tiie ufe of his lawful 
 comforts, fighs deeply, mourns bitterly, cries with tears for a 
 pardon, till he hath wrought up his heart to a conceit of having 
 obtained it ; having thus done penance for whiit is pafr^ and re- 
 
 R 2 folviog - 
 
196 Hov) the Branches are taken out State III. 
 
 folvlng to be a good I'crvant to God, and to hold on in outward 
 and inward obedience for the time to come. But the ftroke 
 muft go nearer the heart yet, ere the branch fall off. The 
 Lord dilbovers to him, in the glafs of the law, how he finneth 
 in all he does, even whert he does the beft he can ; and therefore 
 the dreadful found returns to his ears, Gal. iii. 10. * Curfcd is 
 every one that continueth not in all things, &c. When yc failed 
 and mournec^ filth the Lord, Did ye at all fafl: unto me, even 
 tome?* Will muddy water mike clean ciothch ? Will you 
 fatisfy for one fin with another ? Did not your thoug'ats wander 
 in fuch a duty ? Were not your a(}ecllon$ flat in another ? Diu 
 Bot your heart give a whori(h look to fuch an idol ? And did it 
 not rife in a fit of impatience under fuch an afHidi«n ? * Shouli' 
 1 accept this of your hands ? Curfed be the deceiver, which TAt- 
 rificeth to the Lord a corrupt thing,' Mai. i. 1 3, 14. And thus 
 he becomes fg far broke off, that he lees he is not able to iatisfy 
 the demands of the law. 
 
 S2 7ENTHLY, Hencc, like a broken man, who finds he is not 
 able to pay all his debts, he goes about to compound with his 
 creditor. And being in purfuit of cafe and comfort, he does 
 what he can to fulfil the law ; and wherein he fails, he looks 
 that God will accept the will for the deed. Thus doing l»is 
 duty, and having a will to do better, he cheats liimlelf in a per- 
 fuifion of the goodnefs of his ftate : and hereby thoufands art 
 ruined. But the eleft get another ftroke, whicli loofeth their 
 hold in this cafe. The doctrine of the law is born in on tlieir 
 coiifqences ; demonflrating to them, that exact and perfect obe- 
 dience is required by it, under pain of the curfe : and that it is 
 doing, and not wilhing to do, which' will ava-l. Wifhing to do 
 better will not aufwer the law's demands : and therefore the 
 cu:-l£ founds again, ' Curfed is e\ ery one that continueth not^ — 
 to do them : ' that is, aftually to do tUcm . In vain is williing ther 
 
 Eighthly, Being broken off from hopes of compounding 
 with the law, he falls a-borrowing. He fees that all he can do 
 to obey tliclaw,'and all his delires to b3,and to do better, will 
 not fave his foul : therefore he goes to Chrift, intreating, tliat his 
 rightcoufnefs may make up what is wanting hi his own, and 
 cover all the defe<5ts of his doings and futferings ; that lb God, 
 for Chrift'sfake, may accept them, and thereupon be reconciled. 
 Thus doing what he can to fulfil the law, and looking to Chriil 
 to make up all his defe(5ls, he comes at length, again to deep in 
 a fo-und ikiii. Many pejfuns are ruined this way. This was 
 the error of the Galatians, which Paul in his epiftle to them, 
 
 dii- 
 
Head li. ef ths Natural Stock. i^'jl 
 
 difputes cgainll. But the Spirit of God breaks off the flnntr 
 from this hold alfo ; by bearing in on his conlciencc that great 
 truth, Gal. iii. I2. * The law is not of faith : but the man thit 
 doth them ftiall hve in them.' There is no mixing of the law 
 and faith in this bufmefs : the fmner nfull hold by one oi them, 
 and let the otlicr go i the way of the law and the way of faith, 
 arc lb far different, that it is not poffible for a linner to walk ia 
 tlie one, bat he mull come off from the other : and if he be for 
 doing, he muft do all alone ; Chrift will not do a part for him, 
 if he do not all. A garment pieced up of fundry forts cf righte- 
 oufnels, is not a garment meet for the Court of Hcaveji. Thus 
 the man, who was in a dream, and thought he was eating, is 
 awakened by theftroke, and behold his foul is faint ; his* hL;art 
 finks in him like a ftone ; while he finds he can neither bear h';s 
 burden himfelf alone, nor can he get help under it. 
 
 Ninthly, What can one do, who mult needs pay, and yet 
 neither has as much of his own as will bring him out of debt, 
 nor can he get as much to borrow ; and to beg he is alhamed f 
 What can I'uch a one do, I fay, but fell liiwifeif as the man under 
 the law, that was waxen poor P Lev. xxv. 47. Ttierefore the 
 fmner beat off from fo many holds, goes about to make a bavgaiii 
 with Chrift, and to fell himfelf to the Son of God, (if I may fo 
 Ipeak) folemnly piomiling and vowing, that he will be a fci'vaut 
 to Chrill, as long as he lives, if he will lave his foul. And here 
 oft-times the finner makes a perfonal covenant with Chrift, re-j 
 figning himfelf to him on thefe terms ;'yea, and takes the facra- 
 ment to make the bargain fure. Hereupon die man's great care 
 hy how to obey Chrift, keep his commands, and fo fulfil his bar- 
 gain. And, in this the foul finds a falfe, unlbund peace, for a 
 wliilc: till thS Spirit of the Lord fetch another ftroke, to cut 
 off the rhan from this refuge ol^lies like wife. And that happen^ 
 In this manner : When he fails of the duties he ingagcd to, and 
 falls again into thefm he covenanted againft it ; it is powerfully 
 carried home on his conference, that his covenant is broken: fo 
 all his comfort goes, and terrors afrefh felze on his Icul, a: one 
 that has broken covenant with Chrift, and commonly the man, 
 to help himfelf, renews his covenant, but breaks again as before. 
 And how is it poflible it fhould be otherwife, feeing he is ftill 
 upon the old ftock ? Thus the work of many, all their days, as 
 to their fouls^ is nothing but a nicking and breaking fuch cove- 
 nants, over and over again. 
 
 ObJKct. Some perhaps will fay, 'Who liveth and finneth not ? 
 Who isihcre that faileth not of the duties he is engaged to ? If 
 
 R 3 you 
 
%98 How the Branches are taken out Scatc III, 
 
 you rejefl this wiy as unfound, who then can be laved I* Anfw. 
 Tixie believers will be iaved ; namely, all who do by faith take 
 hold ot God''; covenant. But this kind of covenant is men's own 
 covenant, dcvifed of their own heart; not God's covenant re- 
 vealed in the gbfpel of hif grace : and the making of it is nothing 
 €)fe, but the mi km ;^ of a covenant of works with Chrift, con- 
 Tou jdiiig the law and the gofpcl ; a covenant he will never fub- 
 fcr be to, though we (ho«ld fign it with our heart's blood, R©m. 
 iv. 1 4. * For if they which are of the law be heirs, faith is made 
 void, and the promife made of none effect. Ver. 16. Therefore 
 it is of iaith, that it might be by grace, to the end the proniife 
 might be fure to all the feed. Chap. xi.6. And if by grace, then 
 it h no more of works ; otherwile grace is no m(jre grace. But 
 if it be of works, tnen it is no more grace ; othei'wife work is no 
 more work.' God's covenant is everhfting: once in, never out 
 of it aaain ; and the mercies of it are fure mercies, Ifa. Iv. 5. But 
 that covenant of yours is a totterintr covenant, never fure, but 
 broken every day. It is a mere fervile ajvenant, giving Chrift 
 fervicefor lalvation : but God's covenant is a tilial covenant, in 
 which the fmner takes Chrift, and his falvation freely offered, 
 and fo becomes a fon, John i. 12.^ But as many as received him, 
 to them gave he power to becoine the fons of God :' and being 
 become a Ion, he ferves his Father, not that the inheritance may 
 become his, but becaufe it is his, through Jefus Chrift. See 
 Gal. iv. 24. and downwad. To enter into that fpurious co- 
 venant, is to buy from Chvifl with money ; but to take hold of 
 God'i covenant js to buy of him * without money and without 
 price,* Ifa. Ix. i. that is to fay, to beg of him. In that cove- 
 nant men work for life ; in .God's covenant they come to Chrift 
 for lif • artd work from life. \V]ien a perion under that cove- 
 n-ant fails in hi? du:v, all is gone: the covenant muft be made 
 over aL;ain. BUt under God's covenant, although the man fail 
 inhisdu y, and4t)r his failures fall under *thedifc1phne of the 
 cov-nant ; and' lies under the weight of it, till fuch time as he 
 -Ll; rv^-irt-'ciiri«v to the blood of Chrift for pardon, and renew 
 bis repentance : yet all that he trufted to for life and falvation, 
 
 ?amtly, the ri:;hteoufnefs of Chrift, ftill ftands entire, and the 
 ove .ant rcmaiiisHrm. See Rr.m. vii. 24, 25. and viii. i. 
 Now, tho' fome men fpend their lives in making and breaking 
 iuch covenant* of their own ; the terror upon tlie breaking of 
 them wearing weaker and weaker by degrees, till at laft it 
 creates tliem little or no une;»rincrs: yet the man, in whom the 
 good work is carried oH; till it be accompUlhcd in cutting him 
 
 off 
 
Head ll. df the 'Natural SUjck, 199 
 
 , .oiFtVom the old (lock, finds thele covenants to be as rotten cords 
 broke at every touch : and the terror ot God, being thereupon 
 redoubled on hisfpirit, and the waters, at every turn, getting 
 in into his very fcul, he is obliged to ceale from catchiijg hold 
 of iuch covenants/ and to leek help Tome odier way. 
 
 Tenthly, Theretore the man comes at length to begat 
 Chriil's door for mercy : but, yet he is a proud beggar, ftauding 
 on his perfonal worth : For, as the Papiils luve mediators to 
 plead.for them., with the one only Mediator; io the branches 
 of the old flock, have always lomething to produce, wbJch, they 
 think may commend them to Chrlit, and engage him to take 
 their cauie in hand ; They cannot tliink otcoming to thefpiritual 
 Ridiket without money in their hand : They are like perlons 
 who oiice had an eitate of their own, but are reduced to ex- 
 treme poverty^ and forced to beg : When they come to beg, 
 they ftill reinember their former thara,»5ler ; and though they 
 ha\'e loll their iiibftance, yet they retain mu!.h of their firmer 
 iphit ; therefore they cannot think they ought to be treated as 
 ordinary beggars; but deferve a particular regard ; and, if that 
 be not given them: their fpivits rd'e againft liim to whom they_ 
 addrefs themfelves for fupply. Thus ood gives the unhumbled 
 linner many common mercies ; and Ihuts him not up in the pit, 
 according to liis delerving: but all tiiis is nothing in his eyes. 
 He mull be let d«wn at the children's table, otherwil'c he reck- 
 ons himfelf hardly de.ilt with, and wronged: for he is not yet 
 brought fo low, as to think, * God may be jullified when he 
 ipeaketh, (agaiuil him) and clear from all iniquity, when he 
 judgeth him, according to his real demerit,' Pfal. li. 4. He 
 thinks, perhaps, that even before he was enlightned, he was 
 better than manv others; he conliders his reformation of life, 
 his repentance, the grief and tears liis fin has coll him, his earneil 
 defires aftei Chrill, his prayers, and wrelUings for mercy ; and 
 iifeth all thele now, as bribes for mercy, laying nofmall weight 
 upon them, in his addrefTes to the throne of grace. But here . 
 the Spirit of tiie Lord (hoots a (heaf of arrows intathe man's 
 heart, whereby his confidence in thefe things is funk and de- 
 ft royed ; and inftead of thinking himfelf better than many, "he 
 is made to feeiiimielf worle than any. The naughtinefs of his 
 reformation of life is difcovered : His repentance appears to him 
 no better than the repentance of Judas ; his tears like Efeu's, 
 and his defires after Chriil to be felfifh and lothlbme, like tlieirs 
 who fought Chriil becaule of ifje loaves, John vi. 26. His an- 
 fwer from God feems now to be^ Away proud beggar, * How 
 
 ftiall 
 
^ij H:,xj th3 Branches are taken out State III. 
 
 ih^il i pu: tnec ama.ig the cliildren?* He Ibcms to look ftemly 
 on him, for nis flighting of Jel'us Chrifl by unbelief, whicU is a 
 fjn he fcarce JifcerncJ before : But now, at length, he behvlib 
 it ill its crinifon colours, and is pierced to the heart as with a 
 thoufaad darts, while he fees hov he has beeu J^oing on blindly, 
 finuiag againil the remedy of fin, and in the whole courfc of his 
 life, trampling on the blood of the Son of God. And now he 
 is, in liis own eyes, the mjferable objeft of law- vengeance, yea, 
 and gofpel- vengeance too. 
 
 Klevekthly, The man being thus far humbled, will n© 
 more plead, * he is worthy for whom Chrill fhould do this thing : 
 fcut, on the contrary, looks on himfelfas unworthy of Chrift, 
 .and unworthy of the favour of God. We may compare him, 
 in this cafe, to the young nun who followed Chrirt, < haviQg a 
 iineii cloth ca.l about his naked body : on wliom, when the 
 young men laid hold, he left the liaen cloth, and fled from them 
 naked,' Mark xiv. Ji, 52. Even fo the man had been follow- 
 ing, ChriJl in the thin and coldrife garment of his owm perfonal 
 worthme^s J but by it, even by it, which he fo much trailed to, 
 the law catcheth hold of him, to make him prifoner ; and then 
 he is fain to leave it, and flees away naked : yet not to Chrift, 
 but from him. If you now tell him, he is welcome to Chrift, 
 if he will come to him ; he is apt to fay. Can fuch a vile and 
 iinxvordiy wretch as I, be welcome to the holy Jefus ? If a 
 plaitter be applied to his wounded foul, it will not ftick : He 
 fays, ' Depart from me, for I am a fmful man, O Lord,* Lftke 
 V. 8- No man needs fpeak to him of his repentance, for his 
 comfort ; he can quickly cfpy fuch faults in it as makes it 
 naught : nor of Ijis tears, for he is aifured, they havp never come 
 into the Lord's bottle. He difputes himfelf away from Chrift, 
 and conclude^, now that he has been fuch a fiighter of Chrift, 
 and is fuch an unholy and vile creature, he cannot, he will not, 
 he ought not, to come to Chrift ; and that he muft cither be in 
 better cafe, or elfc he'll never believe. And hence, he now 
 makes his O:rongeft efforts, to amend what was amifs in his way 
 before: He prays more earnellly than ever, mourns more bit- 
 terly, ftrives againft fin in heart and life, more vigoroufty, and 
 watcheth more diligently J if by any means he may, at length 
 be fit to come to Chrift. One would think the man is well 
 humbled now : But ah ! devilifli pride lurks under the veil of all 
 this (earning humihty. Like a kindly branch of the old ftock, 
 he adheres ftill ; and will not fubfhit to the lighteoulhefsofGod, 
 Rom. X. 3. He will not come to the market of free grace, 
 
 with- 
 
Head II. 0/ ths natural Stock* 20i 
 
 without money. He is bidden to the marriage of the King's 
 Son, where the bridegroom himfelf fui-nifheth all the gueils with 
 wedding garments, ftripping them oF their own: but he will 
 not come, becaufe he wants a wedding garment ; howbeit he \s 
 very bufy making one ready. This is tad work ; and tlicrefore 
 he mull have a deeper llroke yet j elle he is ruined. This 
 ftroke is reached him with the ax of the law, in its irritating 
 power. Thus the law girding the foul with cords of death, and 
 holding it in with the rigorous commands of ^obedience, under 
 the pain of the curfe : and God, in his holy and wiie conduit, 
 withdrawing his reftra'ining g-.ace; corruption is irritated, luils 
 become violent, and the more they are flriving againll, the more 
 they rage, like a furious horfe checked with the bit. Then do 
 corruptions let up their 'heads, which he never faw in himfcif 
 before. Hei e oFt-times atheifm, blafphemy, and, in one v/crd, 
 horrible things concerning God, terrible tlioughts concerning 
 the faith, arile in his bread : i") that his heart is a verv hell 
 within him. Thus u hile he is fweqvng the hoaie of his heart, 
 not yet watered with g-ofpel grace, thel'e corruptions which lay 
 quiet befoie in neglectad conicrs, fiy up a i.\ down in ' ' like dalt. 
 He is as one who is mending a dam, and while he's repairing 
 breaches in it, and ftrengtheeing every part of it, a mighty flood 
 comes down, overturns his work, and drives all away betcreit, 
 as well what was newly laid, as what was laid before. Read 
 Romlvii. 8, 9, 10, l 5. This is a llroke wldch goes to the heart : 
 and, by it, his hope of getting himi'slf more £t to come toChriil^ 
 is cut oW. 
 
 Lastly, Now the time is come, when the man betwixt hope 
 and dtifpair, rciolves to go to Chriit as he is ; and therefore, hke 
 adyin;7 man ftretching himfelf, ^uft before his breath goes out, 
 ke rallies the br>>kcn forces of his foul ; tries to btilicve, and in 
 foine fort lays hold on Jefus Chviil. And now the branch hangs 
 on the old itock by owe Tingle tack or a n.itural faith, produced 
 by the natural vigour of one's owa fpirit, under amoft prdling 
 necciKty, Pfal. Ixxviii. ^4, 35. * When he flew them, then 
 tliey fought him, and tliey returned and enquired early after 
 God . And they remembrtd that God was their rock; and the 
 high God their Redeemer.* Hof. viii. 2. * llVacl fhall cry unto 
 me. My God we know thee.* But the Lortl minding to pcv- 
 fe<ft h's work, fetches yet another llroke, whereby the bi^acch 
 falls quite oiF. The Spirit of God conxincingly difcoveri to the 
 linner, ^i^ utter inability to do any thintr that is good ; and fo 
 dieth, Rom. vii. 9. That voice powerfully ilrikes through his 
 
 loul^ 
 
202 How a Sinner is ingrafted intcrChrifl. State Ilf. 
 
 foul, ' How can ye believe ?' John v. 44. Thou canil no more 
 believe, than thou canfl reach up thine hand toheaven; and bring 
 Chrlft down from thence. And thus at length he ices he can 
 neither help himl'elf by working, nor by believing; and havin;; 
 no more to hang by on the old ltock,he therefore falls off. And 
 while he is diftrefTed thu?, feeing himfelf like to be (wept away 
 with the flixxl oF God's wraths and yet unable lb much as to 
 ftretch forth a hand to lay hold of a tv/ig of the tree of life, 
 growing on the banks of the river : he is taken up, and ingrafted 
 into the ti-ae Vine, the Lord Jefus Chrift giving him the fpirit 
 of faith. 
 
 By what has been faid upon this head, I defign not to rack or 
 diftrefs tender confciences ; for though there arc but few fuch, 
 at this day, yet God forbid I fhould offend any of CKrift's little 
 •nes. But, alas ! a dead deep is fallen upon this generation ; 
 they will not be awakened, let us go as near the quick as we 
 will : and therefore, I fear there is onother fort of awakening 
 abiding this lermcn-proof generation, which ftiall make the ears 
 of them that hear it to tingle. However, I would not have this 
 to be look'^vJ upon as the foyereign God's ftinted method of 
 breaking off Imners from the old ftock : but this I ailert as a 
 certain truth, that all who are in Chrift, have been broken off 
 from all thefe feveral confidences ; ainl that they who were never 
 brokcH off from them, are yet in their natural ilock Never- 
 thelefs, if tlie houfe be puUed down, and the old foundation 
 razed, it is all a cafe, whether it was taken down ftone by ftone, 
 or whether it was undermined, and all f^U^own together. 
 
 Now it is, that tlie branch is ingrafted in Jefus Chrifl. And, 
 as the law, in the hand of the Spirit of God, was the inftrument 
 to cut off the branch from the natural flock, fo the gofpel, in 
 the hand of the fame Spirit, is the infti-uinent ufed for ingiafting 
 it in the fupematural ftock, i J«jhn i. 3t? ' That which we have 
 leen and heard, declare we unto you, that ye alio may have 
 fellowfhip with us : and truly our fellov.iliip is with the Father, 
 and with his Son Jefus Chrift.' See Ifa. Ixi. i, 2, ^. The 
 gofpel is the filver cord let down from heaven, to draw perifh- 
 ing (inners to lanti. And, though the preaching of the law pre- 
 pares the v^ ay of the Lord ; yet it is in the word of the gofpel, 
 that Clrrift and a Gnncr meet. Now, a? in th^ natural graft- 
 ing, the branch bcLig taken up, is put into the ftock ; and being 
 put into it, takes with it ; and fo they are united : even lb in the 
 (biritua! ^n^^rnftin;:^, Chrift apprehends the iinner: and the 
 nnner ^ of Chrift,. apprehends liim: and ft> 
 
 they be .- 12. 
 
Head . II . Hovj a Sinner h ingraflcd into Ckr'ift, 203 
 
 .First, Chrift apprehends the fmner by his Spirit, and draws 
 him. to himfelF, i Cor. xii. i;?. * For by one Spirit, we are all 
 baptized into one body.* The fame Spirit, which is in the 
 ^Mediator himfelf, he communicates to his ele<5»: in due time ; 
 ^ever to depart From tljem, but to abide iii them, as a principle 
 oF liFe. Thus, he takes hold of tliera, by his own Spirit put in- 
 I to them ; and fo the withered branch gets life. The foul is now 
 in the hands of the Lord oFhFe, and pofTeiled by the Spirit of 
 liFe : how then can it but live ? The man gets a ravidiing fight 
 of Chrift *3 excellency in the glafsof the gofpel : he lees him a full 
 fuitable, and willing Saviour; and gets a heart to take him for, 
 and inftead of all. The foirit cf faith fumilheth him with feet 
 to come to Chrift, and hands to receive him. What by nature 
 he could not do, by grace he can j tjie holy Spirit working in 
 him the work of faith witli power. 
 
 Secondly, The Sinner thus apprehended, apprehends 
 Chrift by faith, and fo takes with the bleflTed ftock, Eph. iii. 1 7, 
 * That Chrift may dwell in your hearts by fr^ith.' The foul 
 that before tried many ways of efcape, but all in vain, doth now 
 look again with the eye of faith, which proves the healing look. 
 As Aaron's rod, laid up in the tabernacle, budded and brought 
 forth buds. Numb. xvii. 8. So the dead branch apprehended by 
 the Lord of life, put into, and bound up wiih, tlie ji'orious 
 quickning ftock, by the Spirit of life, buds forth in actual believ- 
 ing on Jefus Clu'ift, whereby this union is.compleated. ' We 
 having the feme fpirit of faith — believe,' 2 Cor. iv. i:;. Thus 
 the ftock and the graft are united, Chrift and iV." Chriftian are 
 rnarried : fait^ being the foul's confent to the fpiritual marriage 
 covenant, which, as it is propoied iii the gofpel to mankind fm- 
 ners indefinitely, fo it is demonftrated, attefted^ and brought 
 home, to the man in particular, by the Holy Spirit : and fo he, 
 being joined to the Lord, is one fpirit with him. Hereby a be- 
 liever lives in and for Chrift, and Chrift lives in, and for the 
 believer, Gal. ii. 20. ' I am crucified with Chrift, Neverthelef?, 
 I live, yet not I, but Chrift liveth in me,' Hof. iii. g . ' Thou 
 (halt not be for another man, fo will I alfo be for thee.' The 
 bonds then of this bleffed union are, the Spirit on Chrift's^part, 
 and faith on the believer's part. 
 
 •Now, both the fouls and bodies of believers are united to 
 Chrift. ^ He that is joined to the Lord is one fpirit/ i Cor. vi» 1 7. 
 The very i)odies of believers have this honour put up6n them, 
 that they are ' die temples of tbfe holy Ghoft,' ver. 19. And ' the 
 members of Chrift/ ver. X 5. When they fleepin theduft, they 
 
 * fleep 
 
204 Infertnces, State III. 
 
 * deep in Jefus, i ThelT, iv. 14. And, it is in virtue of this union 
 they lIuU be railed up out of the dull again, Rom. viii. 1 1. ' He 
 fhall quicken your mortal bodies by hib Spirit that dwelleth in 
 you.* In token oF this myftical union, the church of beUevers 
 is called by the name of her head and huf^and, i Cor.xii. 12. 
 
 * For as the IxK-y is one, and hath many members, — 1-lb alio 
 is Chriit.' 
 
 Use. From what is faid, we may draw thefe following 
 inferences : 
 
 I. The preaching of the law is moft neceffary. He tl-it 
 would ingraft, mult needs ufe the fncddinir knife. Sinners have 
 many ftiifts to keep them from Chrift ; many things by which 
 they keep their hold of the natural Itock : therefore, they have 
 need to be clofely purfued, and hunted out of their fciilking. 
 holes, and refuge of lies. 
 
 Yet, it is the golpel that crowns the work : ' the law makes 
 nothing perfect.* The la\" lays open the wound, but it is t)M5 
 gofpel that hea^s. The law * ftrips a man, wounds him, and 
 leaves him half dead :' the gofpel ' binds up his wounds, pour- 
 ing in wine and oil,' to heal them. By tht law we are broken 
 off: but, it is by. the gojpel we arc taken up, and implanted 
 in Chrifc. 
 
 3. * If any man have not the Spirit of Chrift, he is none of 
 his,* Rom. viii. 9. We are told of a monfter in nature, having 
 two bodies differently animated, as appeared from contrj^y af- 
 fe«5l!ons at one and the lame time ; but lo united, that they were 
 ferved with tlie felf-fame let»s. Even fo, however men may 
 cleave to Chrift, ^ call themfelves of the holy city, and ftay 
 themfelves upon the God of Ifrael,' Ifa. xlvii. 2. And they may 
 be bound up as branches in him, John xv. 2. by the outward 
 ties of facraments : yet, if the Spirit that dwells in Chriit, 
 dwell not in them, they are not one with him. There is a great 
 difference betwixt adhefion and ingrafting. The ivy clafp* an J 
 twifts itfelf about the oak ; but it is not jne with it, for it Itill 
 grows on its own root : lb, to allude to Ila. iv. i. many pro- 
 feflbrs * take hold of Chrift, and eat their own bread, and wear 
 their own apparel, only they are called by his name.' They 
 ftay themfelves upon him, but grow upon their own root : they 
 take him to fupport their hopes, but their delights are elfew here. 
 
 4. The union betwixt Chriit and his myftical members, is 
 firm and indifrf)lubl€. Were It fo that the believer only appre- 
 hended Chrift, but Chrift apprehended not him ; we could pro- 
 nnk little on the ftability cf inch aa union ; it might qukkly be 
 
 dif- 
 
Head II. Inferences, to^ 
 
 diflolved : but, ^% the believer appreheiKis Chrift by faith ; f» 
 Chrift apprehe-nds him by his Spirit, and ' none (hall pluck him 
 out of his hand** Did the child only keep hold of the nuHe, it 
 might at length weary and let go its hold, and fo fall away : but* 
 if me have her arms abwut the-child, it is in no hazard of falling 
 away, even though it be not aclually holden by her : lb, what- 
 ever finful intermilfions may happen in the exercife of faith, yet 
 the union remains fure, by reaion of thecoiiftant indwelling of 
 t!fe Spirit. BleiTcd Jefu's \ ^ All his faints are in thy hand/ 
 Deut. xxxiii. 5. It is bfcrved by fome, that the wokI Abba, 
 is th6 fame, whether \ou read it forward -or backward ! what- 
 ever tlic believer's cafe be, the Lord is ftill to him Abba, Father. 
 
 Lastly, They have an unfure hold of Qirift, whom he has 
 not apprehended by his Spirit. There are many half marriages 
 here, where the foul apprehends Chrift. but is not apprehended 
 of him. Hence many fall away, and never rife again : they let 
 go their hold of Chrift; and when that is. gone, all is gone. 
 Thefe are tlie branches in Chrill, t'hat bear not fruit, wliich the 
 hu{band-man taketh away, John xv. 2, Quell. How can that 
 ^e ? Anf. Thefe branches are fct in the ftock, by a profcffion, 
 or an unfound hypocritical faith ; they are bound up with it, in 
 the ex-ternal uie of the facraments : but the ftock and they arc 
 never-knit; therefore they car.iot bear fruit. And they need 
 not be cut off, nor broken off ; they are -by the hu(band-man 
 only taken a^vay, or, (as the word primarily ligniiies) ' lifted 
 up ;' and fo taken away, becaufe there is nothing to hold them ; 
 they are indeed bound up with tbe ftock ; but they have never 
 united with it. 
 
 Queft. How (hall I know if I am apprehcn<?cd of Chrift ? 
 Anf. You may be fatisfied in this inquiry, if you confider and 
 apply tliefe tw.o things. 
 
 First, When Chrift apprehends a man by his Spirit, he is 
 fo drawn, that he comes away to Chrift with "his whole heart: 
 for ti-ue believing is * believing witli all the heart,' h^% viii. J7. 
 'Our Lord's followers are like thefe who followed Saul at firft, 
 * men whofe hearts God has touched,* i Sam. x. 26. When 
 the Spirit pours in overcoming grace, they ' pour out their 
 hearts like water before him,' Plkl. Ixii 8. They flow unt<> 
 him, like a river, Ifa. ii. 2. * All nations ftiall flow unto it,* 
 namely, to ' the mountain of the Lord's honfc.' It denotes not 
 only the abundance of converts; but the difp'iTition of their 
 fouls, in coming to Chriil : they come heartily and freely, as 
 '* drawn with loving kindacfs,* Jcr. xxxi. 3. < Thy people (hall 
 
 S be 
 
;'^«j of Chrlft^s Stati 
 
 be willljigin tl.e Jay of thy power,' PfAl.cx 3. i.e. f. 
 open-hea; ted, giviiig tiuinlelvei to thee as tree- "1!: 
 When- the br.cicgroom l»as tlje bridc'b heir:, i' 
 riags: but ibme give their ha<id to Chrill, \\ 
 their heart. . T'ney that ar^ only dnvea to C 
 will lurcly leave him ag^in, when tlmt terror i^ 
 way break a heart oFitone; but tl>e pieces, j 
 
 broken, (till continue to be (lone: the terrors - . - 
 
 intoa heart of flcih. Yet terror may begin the work, ^\h:l;!^ 
 love erowi^s, * The fl:rong wind, the earthquake, aiid the fl; j 
 going before : the llili. fniall voice,' in whicl) rheLo:\I i^, njay 
 Cf>ni? after thcra. W'heJi the bleffH Jelus isli- ' " - ers to 
 match with him, t^cy are bold ar-d pcrv eric, the peak 
 
 with hiAi, till he I\ath wounded them, mac- ' -^ 
 
 bound diem with the cords of death. W. 
 *t is that he makes love to ' them, aiu' ■ '■ 
 T-ord telU us, Hof. ii. 16 — *j.o.^ '1 
 
 be iTjarrietl unto '^imfelf. But, 1 .-->«;: .. • s 'P):ieiu t><*, 
 
 won ? Whj', in t'.s nrll place, he u , '.rjnto the wil- 
 
 derncfi,' as he did the people when ijc bioupht them out of 
 -^S> r ^» ^'^^' ^ 4* Theie ftie will be hardly dealt with, fcorthe - 
 w'..n thirll, and bitten with ferpcnts; and then he will ' '' 
 comfortably to her,' or, as the expreiTion is, * he will , 
 upon i^er heart.' The liiuier i^ firft driven, and then draw 
 to Can't. It's with the foul as with Noah's dove : fb? w : 
 forced back af:ain to tlie ark, bccaufe Jhe couid find i c 
 
 to reft upon! I. ■, when ihc did return, (he would ; J 
 
 on the outfide of it, if Noah had nst * put forib lus hand and 
 pufled her in,' Gen. viii. 9. Th.fl^Lqr'.l feiid* the avencer of 
 blood in purluit of the criminal ; and he, with a fad 1 
 leaves his own city ; and with tears in his eyes, parts wi: 
 «ld acquaintance, becaufc h? dare not flay with them.: and h 
 iftees fr his life to the city of refuge. This is not at nil V 
 -choice, J: !;> forced worjc *, necelFity has no law. But, w^ 
 comes to the gates, and fees the beauty of the place, the 
 lency and lovelinefs of it charms him ; and then he er. 
 with hcart and j^ood will, faying, * This is my rcft^ w^ i- 
 will ilay :* aud, as one laid in another cafe, * 1 fiad pcrifhet 
 '•snlefs I had perilhed.' 
 
 Srco NDLY, When Chrifl apprehends a foyl, the heart is dif- 
 
 enga^f^i from, artd turned againft, f: - -^ • • r .1 . 
 
 braiicli from the old ftock, the gi-eat 
 ^. 'she man is po\^rfuily taught to <Icny iur. 
 
:!>.g of thfe (Inacc-by his Spirit, that unloaisdiffolved, whicli 
 
 bervv ixt the maa and his lufts, while he was in the Jielh, ;is 
 
 ApoiV.c expre.^es it, Ro-ti. viii. 5. his heart is Icoied from 
 
 -., though formerly as dear to hLm, as the members of his 
 
 < ; as his ey«s, legs or arrrs ; and, inftead of takicg plea fare 
 
 in them as fomf tiii^s he did; he longs to be rid of them. 
 
 V/hen the Lord Jeliis comes to a ioA, in the day of converting 
 
 grace; he finds it like JeriHalem in the 'd^y of her nativity, 
 
 (Ezsk. xvi. 4.) Avith its navel not cut, di-awing its fulibme " 
 
 ncurifhmeut and fatisfaction from its lufts • but, he ctts off this 
 
 commiKiication, that he may fet the foul on th£ breai^s of hi: 
 
 owncoflfolations, and give it reft in himfelf. And thus the Lord 
 
 woands the head and heart of fni, and the, foiU comes to hiin 
 
 faying, *■ Surely our fathers have inherited iies, vanity and things 
 
 wherein there are no profit/ Jer. xvi. 19. 
 
 Of the B:nifits flrjjing to true bjlievers^ fri- ' 
 union nith Chriti. 
 
 V. And laftly, I come to {peak of the benefits fiowing to 
 true btlievers from their union with Chrid. The chief of the 
 particular benefits behevers have by it, are juftificaticn, peace, 
 adoption, fan flih cation, grov\"th in grace, fruitfulncfs Ingood 
 works, aeceptaii<:e of theie good works, ^ftabli^hment in a ilat© 
 of grace, hipport and a ipecial condua of providerxe abqut 
 th^m. As for conamunion with Chriil, it is fjth a benefit, as 
 being the inimediate conlequent of union wiih hJm, cor>ipveherH5s 
 all the. reft as me Jiate ones. For look, as the branch, immedi- 
 ately upon its unioQ with the ftock, hath communioii >?.ith tire 
 ftock, in all that is in it : fo tl.e believer uniting with Chrlft^ 
 hath communion with him-, in which he launcheth forth into a.a 
 ocean of kappinefs, is led into a paradife of pleafures, and has a 
 laving intereil in the treafure bid in the field of the gofpcl . the 
 uaiearchable riches of Chriil. As foon as the believer is un'ted 
 to Chiiil:, Chrift him'elf, in whom all fulneO dwells, is hi , C " 
 ii. 16. ' My beloved is mine, and I am his.' And, * ho\v . -.'A 
 \ he not with hini freely give us ALL things?' Ro.t.. vii. '2- 
 
 * Whetlier Paul, or Apollcs, or Cephas, or the^we^ld, or lire, 
 
 * or death, or things prefsnt-, or things to ccme^ ALLnre voir ; ; ^ 
 I Cor. iii. 22. Thi:c communion with ChiiH: Is the g: : 
 
 ! prehenfive blcllin^.necdrarily flowing from our union 
 
 ;'Let us.no.v confider the particular benefits fiQwing troi^ .t, 
 
 : befcre-flcentknca. ' S2 Tti« 
 
ao8 Benefits firwlngfr^mChrtft to Believers, State lU. 
 
 The Firfl particular benefit that a finner hath by his urwon 
 ■with Chrid, is Jufti^cation j f©r being united toCJhrift, he hath 
 communion witk him in his right eoulnefs, i Cor. i. 30. * But of 
 kim are ye in Chrift Jefus, who of God is made unto lu wildom 
 and righteoufnefs.' He flands no more condemned ; b«t julli- 
 £ed before God, as being in Chrift, Rom. viii. 1. * There is 
 therefore no-^v no condemnation tp them which are in Chrift 
 Jefus.' Tlje bwche* hereof arc pardon of fin^ andperfonai 
 acceptance. 
 
 1 (l, Inib fins are pardoned, the guilt of them is repiQvqd. 
 The bond ©bliging liim to pay his debt, is cancellc^l, God ihe 
 Father takes the ppn, dips it in the blood of his Son, croireth 
 the finner's accounts, ai)id blotteth the;n out of his cjei^-bowk. 
 The finner, out of Chrift, is bound oyer to the wrath of God : 
 heis under an obligation in law, to go to the prifoa of bell, and 
 there to ly till he has paid the u:moft ferthing. This arifeth 
 from the terrible lan/^ion with, which the law is fenced, wbicl? 
 is no lefs than deaih. Gen. ii. 1 7. So that the finner pafTmg the 
 bounds alTigned him, is as Shemei, in another cafe, a man of 
 death, i Kings ii. 42. But now, boing united to Chrift, God 
 faith, <* Deliver him from going down to the pit ; I hare found 
 a ranfom," Job xxxiii. 24. The fentence of condemnation is 
 reverfed^ the believer is abfoWed, and fet beyond the reach of 
 the condemning l^w. His fins, which fometimcs were fet before 
 the Lord, Pfal. xc. 8. fo tliat they could not be hid, God now 
 takes and ' cafts them all behind his back,' Ifa. xxxvii. 1 7. Yea, 
 be * cafts them into the depths of the fea,* Micah vii. 19. What 
 falls into .1 brook may be got up again ; but what is caft into 
 the fea cannot be recovered. Ay-, but there are fome ftfallow 
 places in the fea : true, but their fins are not caft in there, but 
 into the depths of the fea ; and tlic depths of the fea are devour- 
 ing depths, from whence tliey ihall never come fortli again. But, 
 what if they do not fink ? He will caft them in with force ; fo 
 that they fhall go to the ground, and fink as lead in the migbtj^ 
 waters of the Redeemer's blood. They are not only forgiven, 
 but forgotten, Jer. xxxi. 34. ' I will forgive their iniquity, and 
 I will remember their fins no more.* And tho' their afler-fin« 
 do, in themfelves, deferve eternal wrath, and do actually make 
 them liable to temporal ftrokes, and fatherly chailifcmcnts ac- 
 cording to the tenor of the covenant of grace, Plal. Ixxxix. 
 30 — 33. Yet tliey can never be adlually liable to eternal wrath 
 or the curie qf»th? law ; for they are dead to the law in Chrift, 
 Horn. viL 4.' 'And they can never fall from tlieir Union witV 
 
 Chrift i 
 
Head 11. Juftificatiort. 2C^ 
 
 Chrifl i nor €sn they be in Chrift, and yet under condemnation, 
 Rom. viii. I; * There is therefove now no condemnation to thtm 
 which are in Chnil Jelus.' This is an inference drawn froai 
 that doctrine of the believer's being dead to the law, deUvered 
 by the Apoflle, chap. vii. i — 6. as is clear from tlie 2d, 5d, an4 
 i|th verfes of this viii. chap. And in this rel'peift, thejuitiiied 
 man is * the bleiTed man unto whom the Lord imputeth not 
 iniquity/ Plal. xxxii. 2. As one who has no defign to charge ai 
 debt on another, fets it not down in his count-book. 
 
 2dly, The believer is accepted as righteous in God's figh?, 
 2£or. V. 21. For he is * found in Chrilt, not having his own 
 righteoufnefs, but that which is through the faith of Chrilt, the 
 righteoufncfs which is of God by faith,' Phil. iii. 9. He could 
 never be accepted of God, a» righteous, upon the account of his 
 own nghtcouli:>ers : becaul'e, at beft, it is but imperfed ; and all 
 rightcoufiiefs, properly fo called, which will abide a trial belbre 
 the throne of God, is perfect. The very name of it imphes per- 
 fedlion ; for unleb a work be perfedly conform to the law, it is 
 not right, but wrong: and lb cannot make a man righteous be- 
 fore God, wiiolc judgment is according to truth. Yet if juftice 
 demand a righteoufnefs of one that is in Chrill, upon wh^ch he 
 may be accounted righteous before thd Lord ; * Surely (hall fuch 
 an one lay, In the Lord have I righteoufnefs,' Ifa. xiv. 24. The 
 law is fulhiled, its commands ape obeyed, its fanction is fatisfied. 
 The Seiiever's Cautioner has paid the debt, it was exaded, 
 and he anfwered for it. 
 
 Thus the perfon ».jited to Chrift:, is juftified. You may con- 
 ceive of the whole proceeding herein, in this manner. The a- 
 venger of blood purfuing the criminal, Chrill, as the Saviour of 
 loll fmners, doth by the Spirit apprehend him, and draw him to 
 himfelf ; and he by Faith lays hold on Chrift : fo the Lord our 
 righteoufnefs, and the unrighteous creature unite. From this 
 union with Chrill, refults a communion with him, in his un- 
 fearchable riches, and confequently, in his righteoufnefs, tiiat 
 white rain^ent which he has for clothing of the naked, Rev . 
 iii. 18. Thu« the righteoufnefs of Chrift becomes his: and be- 
 caufe it is his by unqueftioaable title, it is imputed to him ; it is 
 reckoned his, in the judgment of God, which is always according 
 to the truth of the thing. And fo the believing finner having a 
 righteoufnefs which fully anfwers the demands of the law, he is 
 pardoned and accepted as righteous. Sec Ifa. xlv. 22, 24, af- 
 Rom. iii. 24. and chap. v. i. Now he is a frte man : Who 
 ftiall lay *ny thing to the charge of thf fe x^hon^ God juftifictb ^ 
 
 s 3 av 
 
2LIO Peace tvith CoJj F.ute IJil. ^ 
 
 Can ju'licelay any thing to their charge ? No, for it is fati^fleJ. 
 Can the law ? No, for il has got all its demands of them in jefus 
 Chrift, Gal. ii. 26. * I am crucified with Chiift.' VVliat can 
 the law require more aFtcr it has wounded their Head ; poured 
 in wrath, in full mcalure, into their SoOl ; and cutoff tlieir Lift, 
 and brought it into tl>e duft of death ; in fo far as it has done 
 all this to Jelus Chnlt, \vho is the r Head, Eph. i. 22. their Soul, 
 A«5ls ii. 25, ^27. and their Life i Col. iii. 4. \\ bat is become of 
 the finner'sown hand-writing, which would prove the debt up- 
 on him ? Chriit has blotted it out, Col. ii. 14. But, it mav be 
 iuftice may get its eye upou it again : no, * he took it out or the 
 way.' But, O that it had been tom in pieces, may the fmner 
 lay : yea, fo it is ; the nails tliat pierced Chi ill's Imud'S and fec'r, 
 iire driven through it, * he nailed it.' But what if the torn 
 pieces be fet together again ? That cannot be j for * he nailed it 
 to his crols,' and his crofs was buried with him, hut will never 
 rife more, feeiiig * Chriil dieth no more.' Where is the face- 
 covering that' was upon the condemned man f Chriil has de- 
 ilroyed it, Ifa. xxv. 7. Whe^e is death, that Hood before tli« 
 fmner with a grim face, and an open mouth, ready to devour 
 him ? Chriil has * fwallowed it up in victory,' verfe 2. Glory, 
 ^lory, glory to him that, thus ^ loved us, and walhed us from 
 our fins m ^is own blood I' 
 
 The fecond benefit flowing from the fame fpring of union 
 \vith Chriil, and coming by the way of jtiltification, is Peace ; 
 peace with God, and peace of coniiience, according to the irj^a- 
 fureofthc le.:fc the juflified have ol' thc> peace with God, 
 Horn. v. I. * TliertRjse being juftibed bv faith, we have peace 
 with God.^ Chap. xiv. 27. *'For th%kingdon[i of God is not 
 meat and drink, but rigbteoufncls and peace, and joy in the. 
 Holy Gi^oft.' Whereas Gcd was their enerhy before, now he 
 h reconciled to them in Chrifl ; they are in a covenant of peace 
 'vvith.lum ; and as Abraham was, fo they are tl-e friends of God. 
 He is well pleafed with them, in his beloved Son. His woid, 
 wh'ch Ipoke tenor to them formerly, now fpeaks peace, if they 
 '■•;*t!y take up its language. And there is love in all hi^tfil- 
 periiations tow ards them, whic!) makes all work together for 
 their frood. Their coiifciencc-s are purged of that guilt and fil- 
 thincls that fo;©etime lay upon them; his confcicnce-punfying 
 llooci dreams through their iouls, by virtue of their union with 
 1 i:n, Heb. ix. 14. * How much more Ihall the blood <^'ChrHt, 
 — purpe yojr confcience from dead works, to ftr\c the living 
 Cod?' The boads iaid on their coafciciice?. ' • *1 ' '^p: ii. of 
 
 God, 
 
' Ilead Ii. - and Pc.Oce ef Ccrifcicncs, 21 1 
 
 '-/d, afrin^ as the Ipirit of uoiidage, are taken-oif, never more 
 . be laid on by that haad, Rom. vii^ 15. * For yetiave not 
 ,eiveu the fpirit of boiii-iige again to tear.' Hereby the con- 
 -;*;nce is quieted, as fooii u.s the ibui be-comcs conlciotis ct rhs 
 application of tliat blood ; which falls out looner or later, ac- 
 cording to the mealure of faith, and as-tlie only wii'e God (ets 
 meet to time it. Unbel:e\ ers may have troubled confcience':, 
 which they may get quieted again : but alas 1 their coniciences 
 become peaceable, ere they become pure ; fo their peace is but 
 the feed of greater horror and conruiion. CarleiTnefi may gi\ e 
 eale for a while, to a iick confcience ; men negle^ing its wounds, 
 they ciofe a^^^ain of their own accord, before the tiitliy matter is 
 :. purged oat. Many bury thei/guiit in the grave oi- an Ul me- 
 mory : confciencc linarts a little i at Iciigth the man forgets hi* 
 lin, and there is an end of it: but that is only afi e;ilc before 
 death. Buhnef.s, or the affairs of life, orten give cafe in this c,a<e. 
 "U he» Cain is banifhed from the pieftnce of tke Lord,- befalls 
 a buiJdin|4 of cities. When tl;e evil fpirit came upon Saul,"Iie 
 calls not for his Bible, nor for the prieits to CGiiVsjrlc with him 
 about his cafe; but for mufick, to play it away.. So many, 
 whiCn their confciences begin to be uneafy, they fill their hbp.ds 
 arrd hands with bufniels, to divert theinfllves, and to regain cafe 
 at any rate. Yea, fonie will fihover the belly of their conv;c- 
 tions, and iofomc get eale to their ccnlliences, as hazael qAve 
 to his mafler, by lliifling him. ^-.gain the puicrming of duties 
 may give (Cnwt eafe to a difquleted confcjence ; ar.d this is all that 
 legal prcfdiors have reccHirfc to, for quieting ot tl.eir C4/nf'ci- 
 ences. Vvl.cn confcicnce is wounded, tb.ey wiil pray, confefs, 
 mourn, and refolve to do fono more : and lo thev becorafe \» hole 
 again, \^ithout any application of the bloi"d of LhrKt, by faith. 
 But they, whofe coniciences are rightly quieted : come fjr peac e 
 and purging to the blood of I'prinkling. Sin is a fweet moricj, 
 that makes God's clecl lick fouls, ere they get it vomited up. It 
 leaves a fting behind it, which fome one time or other, will cre- 
 ate them no little pain. 
 
 E-lihu fhews us both the cafe and cure. Job ?:x.xiji. BeTiold* 
 the tdfe one may be in, whom God h?s thoughts of love to. H« 
 darteth con»v>tl:ions into his confcience; and makes them ftiek 
 fo fall, that he cannot rid himfelf of them, vei*. 1 6. * He opene:h 
 the ears of men, and fealeth their inii-ruftion,' his very body 
 fickens, vcr. 19. ^ He is chaftened alio with pain upon his bed, 
 and the multitude of his bones with ftrong painT He lofeth his , 
 ftomacb, ver. 20. * His life abhorreth bread, aiid bis foul dainty 
 
 meat.' 
 
ai2 f^cce -mlth G^d^ ScatcIII. 
 
 meat.* His boc^y pines away, fo that there n noth'mg on him 
 but (kin and boiie, ver. 21. * Hib fleOi is coniumed awaty, that 
 it cannot be leen, and his bones that were not f^ren, ftick out.' 
 Tho' he is not prepared for death, he has no hopes of life, 
 vcr. 22. * iiis foul drawetb near unto the grave, and (which i» 
 the height of his niiicry) his hfe to ti>-e deiti overs :' lie is look- 
 iug every moment when deviU, theic deflroycrs, Rom. ix. ll, 
 thel'e murderers, or man- llayers, John viii. 44. will -con le and 
 carry away his Ibul to hell. O dreadful cafe ! yet there is hope. 
 God defigns to * keep back his foul from tlic pit,' ver. 18. altho* 
 hcbnng him forward to tlie brink of it. Now, lee how the 
 i«ck man is cured. The phylician's art cannot prevail here: 
 Thedifeafe lies more'mward, tlian that his medicines can reach 
 it. It is foul-traublc that has brought the body into this dif- 
 OpJer, and therefore the remedies muft be applied to the fick 
 man's foul and confcience. The phylician for tlvs cafe muft be 
 a fpiritual phyfician : tiie reme«iie* muft be fpivitual, a righte- 
 »>uihefs, a ranfom or atonement. Upon the application »f thcfe, 
 the foul is cured, the c«nlcience is quieted, and :he Ixjdy reco- 
 vers, ver. 2;, 24, 25, 26. * If there be a me^cnger with him, 
 an interpreter, one among a thouiand, to (hew unto man his 
 uprightnefs: then he is gracious unto him, and lailh, Deliver 
 hirr* from going down to the pit, I have found a ranfom. His 
 flelh fhiall be frc(her than a child's, he (hall return to the days 
 •f his youth. He (hall pray Ui!Co God, and he (liall be favour- 
 able unto him, and he (hajl fee his face with joy.* The proper 
 phyfic^ for this patient, is * a melTcnger, an interpreter,* 
 vcr. 23. that is, a^j Ibme expofitors, not without ground, un- 
 derftand it, the great Phyficaa Jcfus Chrift, whom Job had cal- 
 led his Rcdsemer, chap. xix. 25. He is a Meffenge^, * the 
 Me(renger of ihe covenant of peace,' MaJ.iii. i. who comes 
 feafonably to the fick man. He is an Interpreter) the great 
 Interpreter of God's counfels of love to Gnners, John i. 28. 
 ' One among a thouiand,' even * the clwef among tea tbouf/iid,* 
 Cant. T. 10. * One chofen out of the people,' Pfal.bcxxix. 29. 
 One to whom the Lord * hath given the tongue of the learned, 
 to fpeak a w«rd in fea(bn to him that is weary,* Ifa. 1. 4, 5, 6. 
 It is He that is with him, by his Spirit, now, to * convince him 
 •f Cn and judgment.* His work now is to (hew unto him hiy 
 vprightnefi, or hiyrighteoufnefs, i. e. the Interpreter Chrift his 
 righteoufneis j which is the only righteoufne(s arifmg from tho 
 paying of a ranfom) and iipon which a (inner is ' delivered from 
 {oiog down to tlvc pit/ ver. 24. hsA thus Chnft is faid to 
 
 < dc- 
 
Head II. and Peace «/ Confc'tence. 213 
 
 ^ declare God's nanac,' Pfal. xxii. 22. and to * preach righu- 
 •ufnefs/ Pfal. xl.9. The phrafe is remarkable : it Is iK)t t^ 
 flicw unto * the man,* but ' wnto man,* his righteoufnefs j which 
 not obfcurely intimates, that he is more than a man, who fliew& 
 •r .i»clareth this righteournefs. Compare Amos iv. 13. * He 
 that tormeththe mountains, and created the wind, and declareth 
 wnto man what is lys thaugkt.' There ieems to be in it a fwcet 
 alluiion to the Erll declaration ^ this righteoufnel's unto man, 
 er as the .word is, unto Adam afier tlie tall, while belay under 
 terror from appre'neniions of the wjath of God : wtich decla- 
 raxion was made by the Meilengcr, the I^iterpreter, namely, 
 the eternal word of tl^ Son of God, called, * The voice of Lb$ 
 L,ord God,* Geo.iii. 8. ^nd by liim appearing, probably in 
 human Ihape. New, -^yhile, by his Spirit, lie is the Preacher of 
 righteoufnefs to -die man, it is luppoted the man lays hold on the 
 ©nered- righteoufneii; whereupon the ranfbm is applied to him, 
 amd he is *■ delivered from going down to iht pit :' for God hatlt 
 a ranfom for him* This is intimate to him : God iiih, ' De- 
 liver him/ ver. 24. Hereupon his conlcience, being purged by 
 the blood of atonement, is pacified, and fvveetly quieted : * he 
 (hall pray unto God — and fee his face with joy,' wliich before 
 he beheld with horrcrr, ver. 26. That is a New Tellament 
 language, ' Having an High-prieft ever the boufe of God,* he 
 'fhall * draw near with a true heart, in full afTurance of faith, 
 fcaving his heart fpriakled ivotn an evil confcience,' Heb. x. 21, 
 22. But then, what becomes of the body, the weak and Nteary 
 flefh ? Why, ' liis fle(h fhall be freOier than a child's, he (ball 
 return to the days of bis youth, ver. 25. Yea, all his bones, 
 (which were chaftened with ftrong pali, veY. 19.) Hiall fay. 
 Lord, who is like unto thee?* Pfal. xxxv. 10. 
 
 A Tliird benefit flowing from union with Chriil, is Adoption. 
 Believers, being united to Chrift, become children of God, and 
 members of the family of heayen. By their union with him, 
 who h the Son of God by nature, they ' become the fons of 
 Gotl,* by grace, John i. 12. As when aliranch is cut oft from 
 one tree, and grafted in the branch of another ; the ingrafted 
 branch, by means of its union with the adopting branch (as 
 fome not unfitly have called it) is made a branch of the fawe 
 ftock, with that into which it is ingrafted : fi» fmners being in- 
 grafted into Jefui Chrift, whole name is the Branch, * his Father 
 is their Father, his God their God,' John xx. 17. And thus 
 they, who are by nature children of the devil, become the chiU- 
 rp» of God. They ha\e the Spirit of adoption, Rom. viii. 1 5. 
 
 namely, 
 
£^4 A^c;f'ioru State 117. 
 
 namely, the Spirit of his Son, which briag t^em to GoJ, 
 children to a falher, to pour out their eon^placiats rahis bolo..j; 
 and lo ic-ek necelfary i'upply, Gal. iv. 6. * iJetauie ye are fons, 
 God haih lent rWth the Spint ot' his Son into \our. hearts, cry- 
 ing, Abba, Father.' Under all their \^'eaknefres, they hS^e 
 fatherly pity and compailion thewn tbem, Pfal. ciii. 1;^. * Like 
 af a father pitietl? his children : fo the Lord piiiictbthcm that 
 fv^ar hifn.* Altho* they were but foundlings, found in a delart 
 laud J yet now that to the^i belonf^s the aacption, ' he keeps 
 thcra as the apple of lus eye,* Deut. xxxii. lo. WhoJbever 
 puruie tlieai, they have a refuge, Piov'. xiv. l6. ' His children 
 fhall have a place of refuge.' In a time of commen calamity, 
 they liave chambers of prote<5tion, where they may be hid, until 
 ' the indi;;na:ion be overpafl,' Ifa. xxvi. 20. And he is not only 
 liiciy refuge for proteftion, but their povtion for provifion, in 
 ihat refuse, ftal. cxlii. 5. * Thou art my refuge, and my. por- 
 tion in the lar^d of the living.* They are provided tor, for eter- 
 r.ity, Hcb. Jii. 16. 'He hath prepared for tlxm a city.* And 
 what he fees they have need of for time, they (hail not want, 
 j.Iat. vi. 31/^2. * Take no thought, faying, What (hall we eat ? 
 O;-, what fnall v.e drink? Or, wherewithal (hall we be clotlicd ? 
 For your heavenly Father knoweth that ye have need of all 
 •J tfe rlings.' Seafooable correction is likcwife their privilege 
 as U'iAZ : to they are not fnlFered to pafs with theu- faults,, as 
 happens -to others who gre not children, but fervarits of the 
 family, ard will be turned out of doors for their miica!rriag« at 
 leaglh, Heb. xli. 7. ' If ye endure challening, God dealeth with 
 yoti as with fons : f(:>r what ion ishc whom the Father chaftenetk 
 noL?* Tiiey ere heir^ of, and fhall infferit tl^e promifcs, Heb. 
 vi. 12 Nay, they a.e heirs of Gtx}, whohimfelf is ' the portion 
 of their inlieritanc^* Plal. xvi. 5. * and joii.< heirs with Chr.ft/ 
 Horn- vm. 1 7. And becaufe they are tlie children of the ^eat 
 Ki.iij, and y^^uig heirs of plory, tliey have angels for their :it- 
 tejdants, who are " leot forth to minifter for them that Ihall be 
 heirs of i' ' Hc\>. i. 14. 
 
 A Ev)i • is Saa(ftiifH:atioB, i C©r. i. 30. ' But of hirn 
 
 ho of God is made ur.to us wifdum and 
 
 ication.' Being uait.'d to Chrift, they 
 
 pa:LaLe c; h» Sp; ii, whicl^ is^ie Spirit of hofmefs. There is a 
 
 fulncTc of tlic Spirit in Chrill, and it is not like the fyjlnefs of a 
 
 •'.ch only reta'ns what is poHred into it ^ but it is the 
 
 .'afudntain for difTu^.c^ anc? conmiDilcatici, w^'ch is 
 
 jdi^ig fbrtliitswa dwaysfa 
 
Spirit of Chri;!:, that fpirituai fap, -i^hich is Ir t*i3 ftock, ami 
 from thence is commuQicate to tiie branchds, is^the Spint of 
 grace^ Zech. xii. 10. And where the Spirit of grace dwells, 
 there will be found a compi'cAtion of all graces. Holinefs j« 
 not one grace osly, but aii the graces oFtiie Spirit : it is a con- 
 fleliati'ja of graces ; it is aU tiic ^i-aces in thtir leed and root. 
 Aiid as the fap conveyed from the ilock iiito the branch, cKDes 
 thro' it, and thro' every part of it ; fo the Spirit cf God (anfti-' 
 ?&e> tiie wlK>ie man. The poifon of (In was diifjicd through the 
 wliOle fpirii:, {oal andJxjdy of the man ; and lanctify'ng grace 
 purfues it into every corner, i ThefT. v. 25. Every part of the 
 man is fandincd, though no part is perte<^ly fo. The truth \\*e 
 arc lan^ftififeci by, is not keid in the head, as in a-prifon ; but runs, 
 •with its fan<n:ifymg influences, through heart and lif^. I'here 
 are indeed fome grace* hi e\ery Ucliever, which appear as top- 
 ' brandies abuve the reli : as meekneTs in Mefes, patin.-.ce in job; 
 but feeing there is in every child of Got^, a holy pr.nciple go'ng 
 aloi^ with the holy lew, in ail the parts thereof, lovi r^, liking, 
 
 • and approving of it; as appears from their un'.verlal rc\-cci to 
 the commands of God : it is evident they are endued with all 
 the graces of the Spirit ; becaule there can '^e r.r, i-.V-re "n" the 
 efFeft, than tliere 'a a^ in the caufe. 
 
 Now, this fan 'ilifyi'nf^ Spirit, whereof I. ..... ;..,.....j, :: 
 
 unto them, (i.) A Spirit of mortiiication. ' Through the Spint 
 they mortify -the deeds cfthe body,' Rom. vii% 15. Sin is cru- 
 cified in ihem, Gal. v. 24. They are *phinted together (n?:me- 
 ly, with Chrift,) in the likenefs of his death,' whkh vv3s a lin^- 
 - ering death, Rom vi- J, Sin in theiaint, tho' not qirite ;'.v"ad, 
 . yet is dying- If it w ere dead, it would Vt taken CLO'<ff':\. f -''i 
 ^rthe crofs;, and buried out of his fight • but, it liancrs there as y^ r, 
 working and ftruggling unrer its mortal wounds. Look, as 
 when a tree has got fuch a (Irgke as reaches the heart of "it, a4l 
 the leaves and brandies thereof begin to fade and <' 
 where the fanclif\ ing Spirit <;omes', and breaks th3 p^-' 
 there is a gradual ceaflng from it, and dying^to it, in }^c \^ Iji.lo 
 
 • man ; fo that he * no longer lives in the fiefn' to the iuirs of mfei/ 
 He does not make fm his trade and'bufniefs ;*it is not his greit 
 dcfign U) feek him felf, and toiktiify his corrupt ind'naLion> : tut 
 be is fnr Immaaud'-' land ; and is walking in the h"nh-way to it, 
 "the way, which is' called, -* The way of ho'linel;- :' Th<;ugh the 
 wind from hell, that was on his back before, blows row full in 
 his face, makes bis travelling uneafy, and often drives him off 
 
 [i.,.tbe: liigh-way. (2 . ) i bis Spirit is^ j^irit of- vivAacatioiy. ta 
 
St( San£iification, State III, 
 
 them-, for he is- t!>e -Spirit of life, and mtkti them live unt« 
 righteoufiicfs, Ezck xxxti 27. * And I will put my Spii; 
 within you, and caufe you to walk in my ftatutes.' Tkefe thi 
 haYC beca * planted together wit^ Chrift, in the Hkenefs of}.! 
 deatli, (hall be alio in the likcncfs of his rcfurreflion/Rom vl 5. 
 At Chrill's refurrertion, when liis foul was re-united with hk 
 body, every metnber of that Woflcd body was enabled again t» 
 l^rform the aft'oas of life: lb, the foul being influenced by tlv 
 f.in<5lifying Spii it of Chrill, is enabled inorc and more to perforr: 
 all the actions of fpiritual life And as the whole of the law 
 and not fome Icrap« cf it only, is written on the holy heart ; lo 
 -believers are ciubled to tranicribc that lavriii their converfation. 
 And although they cannot write one line of it without blot? : 
 yet God, for Chrill's fake, accepts of the performaiKes, in poirr 
 •of fanftification : they being dhciples to his own Son, and led by 
 Ms own Spirit, 
 
 This Cin<5tif)'ing Spirit, commtmicatcd by the Lord Jcfus tb 
 his members, is the fpiritual nouiifhment the branches have from 
 the Stock into which they arc ingrafted ; whereby the life of 
 prace, given them in regeneration, is preierved, continued and 
 actuate J. It is the nourifhment whereby the new creature liv- 
 eth, and is nourifhed up towards perfection. Spiritual life needf 
 to be fed, and miril have fopply.of nou-ilhment: and believer 
 'derive the fame from Chrifl their head, whom the Father hr. 
 ronflituted the head of influences to ill his nien»bers,"-Col. ii. 19, 
 ' And not holding the head, from which all the body by joints 
 and baiids having nourifhment niiniftred,or fupplicd,&c.* Now, 
 this fitpply is, the fupply of the Spirit of JcTus Chrift,' Phil.i ly. 
 The taints f^td richly, eating Chrft's flelh, and drinking Ws 
 blood, for thc-ir fpiritual nourilhment : yet our Lord himfclf 
 tcachcth us, that ' it is the Spirit that quickneth,' even tfet 
 Spirit who dwells in that bleded body, John vi. 65. The hu- 
 Mftn nature is united to the divine nature, in the pcrfon of the 
 Son, and fo (like the bowl in Z^charial:'> candlelHck, ^cch.iv.) 
 lies at the fouiitiin he^d, as the glorious meant, of conveyance oJF 
 influences, from the fountain of the Deity ; and rereivei not tlic 
 Spirit by meafure, but crcr hath a fulneis* of the Spirit by rcaf- 
 'yit of that pcrlonal union. Hence, believers being united to tht 
 rian Chrift, (as the fe\'cn lamp* to the bowl, by their fsvcn 
 t'pdf Zech iv. 2.) * his flcrti is to t'.tfnrt meat indeed, and hit 
 blood drink indeed : for, feeding on that bielfed body, (i. c.cf- 
 fcftiially applying Chrift to their fouls bv faith,) they partake 
 B»oic and niwe of that Spirit, >vho dwellcth therein, to their 
 
Head 11. Sandification, \ ziy 
 
 fpii' tual nouriflupent. The holinefs of God could nevbr admit 
 -of an immediate union .witli the fmf'ul creature, nor (bwnl^- 
 queiuly) an irmnediatecommuiiion with it: yet, the creature 
 could not live the life of grace, without communion witli tl^ 
 fountain of life: Therefore, that the honour of Grid's holinels, 
 and the ialvation of iinners, might jointly be provided for ; the 
 fecond perfbn-of the glorious Trinity, took, i.'.co a pCifonal uni- 
 on with himii'lf, a fmlefs liunian nature; that fo tills holy l.aim- 
 lefs and undctiled humanity, might immediately receive a fuhiels 
 of the Spirit, of which he might -communicate to his members 
 -by his divine power and efficacy. And likeas, if there were a 
 tree, having its root in the earth, and its branches reaching to 
 heaven ; the valt diftance b.etwixt the root and the brai ches 
 would noL interrupt the communication betwixt them. Vv'hat 
 though the parts of myllical Chrift, (viz. the head and the 
 members,) are not contiguous, as joined together in the way of 
 a corporal union I The union is not therefore the lels real and 
 effe(^ual. Yea, our Lord himfelf fliews us, .tl^at albeit we 
 (hould eat his flefh, in a corporal arid carnal manner, yet, ic 
 would profit nothing, J':'hn vi. 63. we would not be one whit 
 , holier thereby. But the members of Chriil on eartli, are united 
 to their head in heaven, by the invifible bond of the felf-fame 
 ' Spirit dwelling in both : in him as th^e head, and in them as thu3 
 mcn.ibers, even, as the wlieels in Ezd^iel's vifion, were not con- 
 tiguous to the living creatures, yet were united to thejn, by aa 
 invifible bond of one fpirit in both ; fo that when the living 
 creatisres'went, tlie wheels went by that, and when the living 
 creatures were lift up from the earth, the wheels were lift up,* 
 Ezek. i. 19. ' For,' fays the Prophet, * the fpirit of the living 
 creature was in the wheels,' ver. 20. 
 
 Hence, we may fee the difi^erence betwixt true f\n(5l;fication, 
 and that fhadow of it, which is to be found amongd I'ume llrift 
 •profelTors of Chrillianity, who yet are not true Chriftians, are 
 not regcnera-te by the Spirit of Chriil, and is of the fame kind 
 with what has appeared in many fober heathens. True {an(5li- 
 •fication is the refult of the foul's union with thif'holy Jefui>, the 
 firft and immediate receptacle of the fan(51ifying Spirit ; out of 
 whole fulnefs his members do, by virtue of their union with him, 
 receive fandlifying influences. The other is the mere product 
 of the man's own fpirit, which, whatever it has, or feems to have 
 of the matter of true holii:»efs, yet does not ari(e fiom the fuper- 
 natural principles, nor to the Ifigh aims and ends thereof: for, 
 as it comes from lelf, fo it runst)ut into the dead fea of felf again ; 
 • T '•' and 
 
ii8 Groiitpi in Grace » State III. 
 
 and lies as viod of true holinefs, as nature doth of grace. Tney 
 who have tlys ballard holinelk^ arc likccommon boat-ir.en, who 
 fsrve themlelves with their own oars : whereas, the fhip bound 
 for Immanuel's land, fails by the blowings -of the divine Spirit. 
 Ko'.y is ir poilible there (hould be true larK^ification without 
 Chriit ? Can there be true fanctlhcation, witlioiit partaking t>f 
 the Spirit of holLicfs? Can we partake of that Spirit, but by 
 Jcfus Chrift, < the way, the truth, and the ^fe V The falling 
 dew (hall as foon make its way through the fliniy rock, as in- 
 fluences of grace lliall come from G<xl to f;nners, any other way. 
 hut through him whom the Father has couftituted the head of 
 influences. Col. i. 19. 'For it pJealL^d tiic Father, that in him 
 
 * Ihould ail fulncfs dwell:* and, chap. ii. 19. * And ift holding 
 the head, from which ail the body by joints and b::nds having 
 nourilTiment miriilrcd, and -knit together, increafeth with the 
 increafe of God.' Hence fee how ft comes to pafs, that many 
 fail away, from their fcemir.g iancliilcation, and never recover : 
 it is hecanfe they are not br^-nchcs truly kiiit to the true vine. 
 J^Ieanwhile, others recover from tliclr. decays ; becaufe of tlieir 
 union wnth the life-giving (lock, by the quickening Spirit, 
 I John ii. 19. ' They went out from us, but they weic not 01 
 us: for if they had been of us, they would no doubt have con- 
 turned with us.* 
 
 A Fifth benefit is growth in grace. ' HaviiTg nourifhmcnt 
 n'-iillred, t'ley increafe with tlie increafe of God,' Col.ij. T(^. 
 ' The righteous fhall flourilh like the palm-tree, he flialTgrow 
 like a Cedar in Lebanon,' Plal.^xcii. I2. Grace is of a growing 
 nature: in the way to Zion th^ go from flrengthto ftrcMgih. 
 
 • Tl.ough the holy man be at firft a little child in- grace, yet at 
 len.^th he becomes a young man, a father, i John ii. 13. Tho' 
 he does but cresp in the way toheiven fometimes ; yet afier- 
 ■wards he * walks, he runs, he mounts up with wing? as eagles,' 
 Ifa. xl. * I . If a branch grafted into a flock never grows, it ii a 
 plain evidence of its not having knit wilh the (lock. 
 
 Eutfome may perhaps iay, * If all true Chriftians be growing 
 ones, ^-hat fliall be faid of thefe, who inllead of growing; arc 
 going back'' I anfwer, Firft, There is a great difference be- 
 tween <he Chriltian's ^rowing Cmply, arid his grmvlng at all 
 times. All true Chriftians do grow, but I do not fay, thev 
 f;row at all times. A tree that has life and nourishment, grov.- 
 to its pcrfeduon, yet it is not always growing; it grows i,ni '.u 
 ihe winter. 'Chriftians alio ha\ e their winters, wherein ll.c ir.- 
 ,^ucnces of^race, ncceifary for growth^ are ccaied,<^ijt..v. 2. 
 
Head ir. GrcJJth in Grace, 219 
 
 * I fleep.' It is by faith, the believer derives gracious inSuence 
 i from jefus Ciirilt ; iike as each lamp in the candleilick, received 
 oil from the bowl, by the pipe goiiig betwixt them, Zech.iv. 2. 
 Now, if that pipe be llopt, if the faints faith iy dormant aiid . 
 unac'rive ; then all the refl of the gra«:es will become dim.^and 
 ieeni read/ to be extinguifhcd. In ccnfequence whereof, de- 
 praved nature will gather ilrengta, and become active. What 
 then will become of the foul r Why, there is dill on t- lure ground 
 of iiopc. The faint's faith is not as the hypocrite'?-, like a pipe 
 laid fnort oi'the fo'antaiu, \yhereby there can be no conveyance t 
 it {till remains a bond of union betwixt Chrift and the lov.i ; and 
 therefore, * becatifs Chrijt live*, the believ£r (hall livealio, 
 John xi7. 19. The Lord Jcfus pncsj in bis hand by the hole of 
 the d'jor, and clears the means of conveyance : and li^cn inBu- 
 enceaFur growth flow, and the believer's graces look.fttfh a:!d 
 grcin again, Hof. xiv. 7. * They th^t dv.-eU under his fnadovy 
 ihall return : they Ihail revive as the com, and [rro?/ as the 
 w^.wc' In the woril Oi' times, the taints have a pi u-ci pie of 
 orowth in them, I John iii- 9. * His feed icmaiDeih in him.' 
 And ti.erefc.re after decays they revive ajrain : namely, whe;i 
 the wi.iter is over, and C^'J Sun of nghtcoufaefs returns tp ther^ 
 with his warm influences. Mud thrown i'.-to a poo!, may ly 
 there at eafe ; but if it be caft into a fountain, the fprirg %';U 
 at length v/ork it out,- and run clear as formerly. Secondly^ 
 Chriltians may miftake their growth, and that two v/ayf, 
 (t .) By judging of their cafe according to their preferit feeling. 
 They ohierve themfelves, and cannot perceive themfelves to he. 
 growing : but there is no reallm thence to conclude they aro 
 not growing, Mark iv. 27. * The ked. i'prings and grows cp, 
 he knoweth not how.' Should one iix his eyes ever fo riedfailiy 
 on the (\M\ running his race, or en a growing tree ; he w<.uM 
 not perceive the fun moving, or the tree growing: b-t, if he 
 compare the tree as it nov.' ii, v/ith what it w as fome years ago j 
 and ccniider the place in ih.s heavisns, where the fun was in the 
 morning ; he will certainly perceive the tree has grown, and 
 the fun has moved. In like manner may the Chriltian know, 
 whether he be in a pjowing or decl'-nlng Hate, by comparing his 
 prefent with his former Cxnulition. (2.) Chriiliaas m»iy miitake 
 their cafe, by mcafuring their growth by the advances of the 
 top oitly, not of the root. Though a man be not growing 
 taller, he rnay be growing ilronger. If a tree be taking wiih 
 the grc«ind, fixing itfeif in the earth, and fpreadingout its roots ; 
 it ii certainly . growing, although it he. nothing taller than 
 
220 Gro-mth in Grace. State III. 
 
 formerly. So, albeit a Chriflian may want the fweet conlola- 
 tion and flifhes of affeflion, which fometimes he has had ; yet 
 if he be growing in humility, felf denial, arid fenle of needy de- 
 pendence on Jelus Chrill, he vs a growing Chriltian, Hof. xlv. 5. 
 ' I will be as the dew imto Ilracl, he Ihall cait forth his rooti 
 as Lebanon.* 
 
 QuciK / But do hyi«>ocrites grow.at ajl ? And if To, how ftiall 
 "wre diiiinguifu betwixt their growth, and trueChrif^ian growth ? 
 Anf. To the firfl part of the qneilion, hypocrites do grow. 
 The tares have their growth, as well as the wheat : and the ieed 
 that fei! umnng thoins did Ipring up/ Luke viii. 7. cnly it did 
 bring no fruit to perfection, ver. 1 4. Yea, a true Chriilian may 
 have a falfe growth. James and Jolin fecmed to grow in the 
 grace of hoi y zeal, when their Ipirits grew fo |iot in the caulcof 
 Chr^i, that they would have tired whole villaf:e3, for not re- 
 ceiving their Lord and Mailer, Luke ix. 54.* They faid, Lo<^l, 
 wilt Lhou that we command fiie to come down from heaven, 
 to confume them, even as jiiias did V But it was indeed no fuch 
 |"hin!7 ; and therffcre he turned and rebuked them, ver. 55. 
 and faid, * Ye know not what manner of fpirit ye are of.' To 
 the fccond part of the quel Lion, it is anfv.ered, that there is a 
 peculiar beauty in true ChriiVian growth, dilbnguilhine it from 
 all falfegrow'th : it is univerial, regular, proportionible. It is 
 a * growisg up to him in ail thipgs, which is the head, Eph. 
 iv. I 5. The growing Chriflian grows proportionably in zjll the 
 parts of the new man. Under the kindly influences of the Sun 
 of righteoufnefs, believers * grow up as calves in the (lall/ Mal» 
 iv. 2. Ye would think it a m on ft ruous growth, in thele crea- 
 tures, if ye faw their heads grow, and not their bodies, or if ye 
 faw o>ie leg grow, and another not : if all the parts do not grow 
 proportionably. Ay, but iuch is the growth of many in reli- 
 gion. Thev grow like rickety children, who have a big head, 
 but a flende'r body r they get more knowledge into their heads, 
 but no more ho'mefs into their hearts and lives: They grow 
 very hot outwardly, but very cold inv^ ardly ; like men in a fit 
 of the ague. They are more taken up about the externals of 
 religion, than formerly ; yet as great f.rangers to the power of 
 godlinefs as ever. If a garden i^ watered with the ha-^.d, fome 
 of the plants will readily get much, fome little, and Ibme no 
 v.ater at all ; and therefjre fome wither, while others are com- 
 ing forward : but after a fhower from the clouds, all con^ for- 
 ward together. In like manner, all the graces of the Spirit 
 ^ow proportionably, by tlxe fpecial inilucnccs of d:t:oe grace. 
 
Head II. Frultfulnefs. 22r 
 
 |The branches ingrafted in Chrill, growing aright, do grow in 
 all the feveral ways of growth at once. They grow inward, 
 I growing into Chrilt, (Eph. iv. 15.) uniting more clofeiy with- 
 him ; and cleaving more firmly to hkn, as the head of influence^, 
 wliich is the fpring of all other true Chriftian growth. They 
 grow outward, in good works in their life and converfatioD^ 
 They not only, with Naphtali, * give goodly words;* but, like 
 Jofeph, ' they are /ruitful boughs.* They grow upward in 
 heavenly-mindednefs^ and contempt of the world; for their 
 ' converfation is in heaven,' Philip, iii. 2C. And finally, they 
 grow downward in humility and lelf-lothing. The branches 
 rfthe largeft growth in Chrift, are in their own eyes, * lefs than 
 the leail of all faints,' Eph. iii. S. * The chief of finners,* 
 1 Tim. i. 15. ' More brutilh than any man,' Prov. xxx. 2. 
 They fee they can do nothing, no not fo much as * to think a^iy 
 thing, as of themfelves,' 2 Cor. iii. 5. that they deferve nothing, 
 being ' not worthy of the leail of all the mercies (hewed unto 
 them,' Gen. xxxii. 10. and that they * are-nothing,* 2 Cor. xii. "2/ 
 A Sixtli benefit is Frultfulnefs. The branch ingrafted into 
 Chrifl:, is not barren, but brings forth frunt, John xv. 5. * Ke 
 that abideth in me, and I in him, the lame bringeth forth mucU 
 fruit.' For that very end are fouls married to Chrift, that they 
 may ' bring forth fruit unto God,' Rom. vii. 4. They may be 
 branches in Chrift, by profeftion, but not by real implantation, 
 that are barren branches. Whofoever are united to Chrift, 
 bring forth the fruits of gofpel obedience and true holinefs. 
 Faith is always followed with good works. The believer is not 
 only come out of the grave of hi'> natural ftate ; but he has put 
 off his grave-clothes, namely, reigning lufts, in the which he 
 walked fometime like a ghoft ; being dead while he lived in 
 them, Col. iii. 7, 8. F^or Chrift has faid of him, as of Lazarus, 
 * Loofe liim, and let him go.' And now that he has put on 
 Chrift ; he perfonates him, (fo to fpeak) as a beggar, in borrow- 
 ed robes, reprefcnts a king on the ftage, * walking as he alfe 
 walked.* Now * the fruit of the Spirit in him is in all goodnefs/ 
 Eph. V. 9. The fruits of holinefs will be found in the hearts, 
 lips, and lives of thofe who are united to Chrift. The hidden 
 man of the heart, is not only a temple built for God, and confe- 
 crated to him ; but ufed and employed for him ; where love, 
 fear, truft, and all the other parts of unfeen religion are exer- 
 cifed, Phil. iii. 3. * For we are of the circumcifion, which 
 worfhip God in the Spirit.* The heart is.no more the devil's 
 common; where thouglits go free ; for there even vain thoughts 
 
 T 3 ai* 
 
222 FruUfulncfs, State II! 
 
 are hated, Pfal. cxix. 123. But it is God's inciofurc, } 
 about as a garden for him. Cant. iv. 16. It is tr^^c^ tiK 
 weeds of corruption there, becaui'e the ground is not )et pe 
 fcdly healed : but the man, in the day of his new ci-cation. 
 let to drefs it, keep it. A live-coal from the altar has touchc 
 his lips, and they are purified, Pial. xv. l, 2, 3. * Lord, wL ^ 
 fha'il abide in thy tabernacle? Whofhall ducll in thy holy ]^\\l 
 He that fpeaketh the truth in hia Ikavt. He :har backbiteth 
 not with his tongue, VjCv takcth irp a reproach agiinli his nei j[h- 
 br»ur.* There may. be indeed a iniooth tongue whei^ theie is a 
 falfe heart. The voice may be Jacob's, wiiile the hands are 
 Ktau's. But, ' If any man among you fecu) to be religious, a t 
 bridleth not his tongue, but dcceiveth his own lifeart, that man 
 religion is vain,* Ja.ines i. 26. '^he pov.er of godlineis will rul 
 
 < ver the tongue, thoucjh a world of iniquity. * If one be 
 Gaiilcnn. his fpeech v/ill bewray him, he'll not fpeak the lani; 
 uaf^e cf Aihdod; but the language or Canaan. He will neithi 
 b < mb in -eligion ; nor will his tongue walk at random, feeir ^ 
 to the double guard nature hath given the tongue, grace haili 
 a:!ded a third > The fruits of holinefs will be found in his out- 
 ward convcrfation, for he hath clean hands, as well as a pu, 
 hc-xrt, Pfal. xxiv. 4. Ke is a g'>dly man, and religiculh/ dil 
 
 < narges the duties of the firft table of the law : He is a righteo:. 
 
 "^nd honeftly pei-forms the duties of the fecond table. In 
 (ation he is a good Cbriilian, and a good neighbour 
 t(H-. carries it towards God^ as if mens eyes were. up<Hi 
 
 him ; d towards men, as believing Gcd"? eye to be upon hiiri. 
 Thefj tilings wh'ch God hath joined, in his law, liie dare not in 
 his practice put afunder. « 
 
 Thus the branches of Chrift are full of good fniits. And 
 t'lofefru'ts are a duller of vital ac'iions, whereof Jefus Chrilt is 
 tlje principle and end : the principle ; for he lives in»tliem, and 
 ' thj life they live is by the faith of the Son of God,' Gal. i. 20. 
 The end ; f jr they live to him, and * to them to live is Chrift,* 
 Plii'ip.i. 21. Tlic duties of religion are in the world, like father- 
 lefs children in rags : fome will not take them in, bccaufe they 
 never loved them nr.r the-r Father: ibme take them in, he aufe 
 they may be ferviccablc to them : but the faints take them in f- r 
 their Father's V^' ; that is, for Chrill's fake ; and the\ are lovely 
 in their eyes, bccaufe they are like kim. O ! whcnt t is the n w 
 lifr of the (iiints ! furcly ic co'ild never have been hamn^ered out 
 or' ihc natutal poww^rs of tl^eir fouls, by the united force of a'l 
 CiiT i'.:!:! poA"!.:-. Ir. ct'.ri a! bar.-c'-ncfs f-riiul tl^L*: w :nh l^avc 
 
Head II. Fruit fulncfs. 223 
 
 beeiifnut up ; but that being ma;ned to Chrift, they bring forth 
 ' fViiit unto God/ Rom. vii. 4. 
 
 IF you Afl<: nie. How your nourishment; growih and fruitful- 
 nefa may be forwarded ? I oner th'ttfefew advices, (t.) Make 
 fure work, as to your knitting with the llock, by faith unfeign- 
 ed ; and beware of hypocriiy : a branch that is not ibund at the 
 heart, will certainly wither. The trees of the Lord's planting 
 are trees of righteoufnefs, Ifa. Ixi. 3, So when others [ade, they 
 bring forth fruit. Hypocrify is a dileale in the vitals of leligi- 
 on, which will confume all at length, it is a leak in the fnip, 
 that will certainly fmk it. Sincerity of grace will make it 
 lafting, belt never lb weak : as tlie fmalleft twicj, that is found 
 at the heart, will draw noiirii'hment from the flock, and grow, 
 wiillc the greateft bough that is rotten, can. never recover, be- 
 cauic it receives no nourilhment. (2.) Labour to be ftedfall 
 in the truths and way of God. An unfettled and Avavering 
 judgment is a great enemy toChriilian growth and fruitfulnef^, 
 as the Apoitle teadies, Eph. iv. 14, 15. ^ That we hence- 
 forth be no more children, toiled to and fro, and carried about 
 with every wind of doctrine. But fpeakin» the truth in jove, 
 may grovi'- up unto hirn in all things, which is the head, even 
 Chriii.' A roili^ig ftone gathers no fog, and a wavering judg- 
 n-icnt. makes a fruitlefs life. Though a tree be never fo found, 
 yet how can it grow, or be fruitful ii: ye be (i-ill removing it o t 
 of one fo:! into another ? (3.) Endeavour to cut oif die fuckers, 
 as gardeners do, that their trees .may thrive. Thefe arc un- 
 mortified iuib. Therefore * mortify ycur menibers that are 
 I'pon the earth,' C6I. iii. 5. When the liratlites cot meat to 
 their lufts, tiiCy got leanncfs to their fouls. She that has many- 
 hungry children about her hand, and mull be Itill puttiiig inio 
 their mouths, will have much ado to get a bit put into her ov/n. 
 They mufl- refufe the craving of inordinate affections, who 
 would have their fouls to profper. Laftly, Improve, for thefe 
 ends, the ordinances of God. The courts of our God are the 
 place, where the trees of tighteouihels flouri(h, Pfal. xcii. 13. 
 The waters of the fanduary are the means appointed of Goci, 
 to caui'e his people grow as willows by the water-courles. 
 Therefore drink in with * defire the fincere milk of tie word, 
 that ye may grow thereby,' i Pet. ii. 2. Come to thefe wells of 
 falvation : not to look at them only, but to draw water out 
 of them. The facrament of the Lord's fupper is in a fpecial 
 manner appointed for thefe ends. It is not only a folemn pub- 
 lic profsffioH; and a feal of our union and communion with 
 
 dirift; 
 
a 24 Accept anct of the Fruits cfHolinefs* S tate HI, 
 
 Chrift ; but it is a means of moft Intimate communion with l\im; 
 and ftrengthens our ui^ion with him, our fiith, love, repentance, 
 amV other graces, i Cor. x. 26. * The tup o^ blelTiug which we 
 bleis, is it not the communion of the blood of Chrift ? The bread 
 wKxh we break, is it not thecommuixiond'the body of Chrift ?' 
 And chap. x'li. l^. * ^Ve have been all made to drink into one 
 fpirit.* Give youiTelves unto prayer : open your mouths wide, 
 and he will fill them. By thele means the branches in Chrift 
 raay be further nourilhed, grow up, and briiig forth much fruit. 
 A feventl benefit is. The Acceptance of their fruits ofholi- 
 nefs before the Lord. Though they be very imperfe(5t, they 
 are accepted, becaufe they favour of Chrift the bltffed ftock, 
 which the branches grow upon ; whlVe the fruits of others are 
 rejefted of God, Gen. ii. 4, 5 • * And the Lord had relpeft unto 
 Abel, and tohii> offering : But unto Cain and his offering he had 
 not ref-xft.' Compare Heb. xi. 3. * By faith Abel offered unto 
 God a more excellent facrifice than Cain.' O how defeftive are 
 the faints duties in the eye of the law ! The believer himfelf 
 efpics many faults in his beft performances ; yet the Lord gra- 
 cioufly receives them. There ig no grace planted in the heart, 
 but there is a weed of corruption had by its fide, while tlie faints 
 are in this lower world. Their very fmcerity is not without 
 mixture of diifimulation or hypocrily, Gal ii. i 3. Hence there 
 are defedls in the exercile of every grace; in the performance 
 of everv duty : depraved nature always drops fomething to ftain 
 their heft works. There is ftill a mixture of darkuefs with their 
 clcareft light. Yet this does not mar their acceptance; Cant. 
 vi. 10. 'Who is (he tliat looketh fo^th ai> the morning? or as 
 the dawning?* Behold how Chrlft's ipojfe is efteemed and ac- 
 cepted of her Lord, even when,(he looks forth as the morning, 
 whofe beauty is mijfed with the blacknefs of the night 1 * When 
 the morning was lookJKg out,' as the word is, Judges xix. 26. 
 i. e. ' in the dawning of the day,' as we read it. So the very 
 dawninp of grace, and good-will to Chrift, grace peeping out 
 from under a mafs of darknefs in.believers, is pleafant and ac- 
 ceptable to him, as die break of day is to the weary traveller. 
 'Though the remains of unbelief make their hand of faith to 
 (hake and tremble ; yet the Lord is fo well pleafed with i'*^ that- 
 he employs it to carry away pardons and fupplics of grace, 
 from the throne of grace, and the fountain of grace. His faith 
 was effectual, who cried out, and faid with tears, ' Lord, 1 be- 
 lieve, help thou mine unbelief,' Mark ix. 24. Tho' the remains 
 of fenfual affe(5lions make tlie flame of thiir love neak and 
 
 (moaky , 
 
Head II. ' Acceptance oftfje Fruits of Uolincfs. 225 
 
 fmoaky ; he turns his eyes from the fmoak, and beholds the 
 flame, how fair it is. Cant. iv. 10. * How fair is my love, my 
 lifter, my fpoufel The imell of their under garments of inhe*'' 
 rent holinefs, as imperfect as it is, is like the fmell of Lebanon,' 
 ver. II. and that becaufe they are covered with their elder 
 brother's clothes, which make the fons of God to * fmell as a 
 £eld which the Lordhath bielTed.' Their good works are ac- 
 cepted : their cups of cold water given to a difctple, in the name 
 of a difcipie, (hall not want a reward. Tho' they cannot offer 
 for the tabernacle, gold, lilver, and brafs, and onyx-ftone, let 
 them come forward with what they have j if it were but goats 
 hair, it fhall not be rejected; if it were but ram-ilcins, they 
 flialJ bekindiy accepted; for they are dyed red, dipt by faith 
 in the Mediator's blood, and fo prelenifd ^arXo Cou. A r-vy 
 ordinary work done in faith, and from faith, if it were bwt the 
 building of a wall about the holy city, is a great work, Neh, 
 V'. 3. If it were but the bellowing of a box of ointment on 
 Cnrft^ it fhall never be forgotten. Match, xxvi. 13. Even * a 
 cup Oi cold water only given to one of Ghrift:*s little ones, in 
 tlie name of a diUiple (hall be rewardetl,* Mattii. x. 42. Naw 
 not a good word for Chrift, ihall drop from, their mouths, bi^ 
 it fliall be regiftred in God's book of remembrance, MaLiii. 16- 
 Nor fhall a tear drop from their eyes for him, but he will p»t 
 it in his bottle, Pfal. Ivi. 8. Their will is accepted for the 
 deed : theii- forrow for the want of will, for the will itfelf, 
 2 Cor. viii. I2« * For if there be firll a willing mind, it is ac- 
 cepted accord'ng to that a man hath, and not according to that 
 he hath not.' Their groanings, when they cannot well word 
 their deSres, are heard in heaven ; the meaning of thefe groans 
 is well known there, and they will be returned like the dove 
 'With an olive branch of peace in her mouth. See Rom. viii, 
 26, 27. Their mites are better than other men's talents. 
 Their lifping and broken fentences arc more pltifant to their 
 Father in heaven, than the moft fluent and flourilhing^fpeecheg 
 of thofe that are not in Chrift. Their voice i5 fweei, even when 
 they aie afhamed it ftiouid be heard ; then- countenance is 
 comely e.en when they blulh, and draw a vaU over it, Cant. 
 ii. 14. The Mediator takes their petitions, blots out fome 
 parts, reftifies others, and then prelents them to the Father, in 
 confecjuence whoreof ihey pafs in the court of heaven. 
 
 Every true Chriftian is a temple to Gcd. If ye look for 
 facrifices, they are not wanting there ; they offer the facrifice 
 of praife, and they do good ; ^* with fuch iacrifices God is well 
 
 pleaf- 
 
226 Eflahlijhment, State III: ll 
 
 pleafed/ Hcb. xiii. 15, 16. Chrift himftlf is the altar that 
 landilics the ^ift, ver. 10. But what comes of the flcins and 
 dung of thdr facriikes ? They are carried away without the 
 carap. If we look for iiicenfe, it is there too. The jrfaces of 
 the Spirit are fouud in their iicarts : and the Spirit (jf a criicified 
 Chrilt, Hres them ami puts them in excrciie; likeas the iire was 
 brought from the aitar of burnt-oifering, to fct the ir.cenfc on 
 flame; then they mount heaven-ward, iilcc pillars of linoke,. 
 Canri iii. 6. But the bed of iiitenfe will icavc aHic^ behind il : 
 yes indeed ; but as the prielt took away the afhes of the iaccnfe 
 in a golden dilh, anu threw them out ; fo our grea,t High-prieil 
 takes away the afhes and I'.Fule or'o;; t\r^ t'liutb fcrviccs, by his 
 mediation in their beh.alf. 
 
 A- i::^l!:!i btiicfi: fiowh^ /.^ -w., with CL-^., is Sftab- 
 
 lininient. The Chiiilian cannot fall away, but muft perlevere 
 unto the end, JoVin x. 2S. * Tliey fliall never. perifh, neitlter 
 fiiall any rna;! pluck, them out of my hau^/ Indeed if a branc 
 dio not knit with th> (lock, it will fail away when ihaking win:! 
 arife : but the braneh kuit to the itcck (lands faftj whatever 
 windb blows. Sometimes a ftonny wind of temptation blow 
 from hell, and toiTeth the branches in Chrill the true vine; bi * 
 their iin"->n with him, is their I'ecurity ; moved thfey may be, 
 but removed they never can be. The Lord * will v;ith the 
 temptation alfo make a way to efcape,' i Cor. x. Ig. Calm; 
 are never of any continuance; there is almofl always fom^ wind 
 blowing; and therefore branches are rarely altogether at reft. 
 But fometimes violent winds arife, whidi threaten to rend them 
 from off their ftock. Even fo it is |/ith faints ; they are daily 
 put to it, to keep their ground againit temptation : but fome- 
 time^ the wind fi-om hell rilbtli io high, and blovv'eth (o furioufly, 
 that it makes even top-branches to (Wc-ep the ground ; yet be- 
 ing knit to Chviil their llcck, they get up again, in fpitc of the 
 mdfl violent efforts of the prince of the power of the air,' Pfal. 
 :kc:v. 18. * When I laid, my foot llippeth, thy mercy, O Lor.l 
 hefdmenp.' But the Chriltian improves by this* trial; and .s 
 lo far from lieing dam.igcd, that he is benelited by it, in fo far: 
 as it difcovcrs w'lat hold the foul lias of Chrift, and what hofd. 
 Chrift has of the foul. And lock as the wind in the bellow 
 which would b'ow out the candle, blows up the fire: even lu 
 it often com'^s to pafe, that fuch tcmptatious do enliven the true 
 Chriftian, awakening the graces of the Spirit in h.im ; and, by 
 that means, difcover both the reality, and the ftrer.pth of grace 
 i)i !>im. And licnce^ r.^ Luther, tliat great man of God, Taith, 
 
 * Que 
 
Head II. EJlubU/JjAicnt, 227 
 
 ' One Chrlfnarx vvbo l^th had experience of temptetion, is 
 worth a thoul'uid otb.eri.' 
 
 Someumes'a ftormy wind of trouble and pcrfecutloa from the 
 men ot the world, blows upon the vine, i. «. myitical Chrill : 
 but union \^i':h the ftcck is a Ibfiicient lecAity to the branches. 
 In a tiine of the church's peace and outward profperity, while 
 t!ie angeis hold the winds that they blow not, there s.re a great 
 manv branches taken up, and uiit into the itock, which never 
 knit'with it, nor live by it, though they be bound up with it, by 
 the bonds of external ordinances. Now tlieie may {land a 
 M-hileon the flock ; and itand w.th gre..". eale, while the calqa 
 laits. But when once the Itomis ariie, and the winds blow , 
 they will begin to fail off, one aFtcr anoiier : and the 1/igher 
 .-the wind rilech, tlie greater wiil the numbtr be tha. falls. Yea, 
 fome (Irong boughs of that fort, when tliey fail, will, by 'their 
 weiglit, carry otliers of theii' own kind, quite down to the earth 
 with them; and will brude'and prefs down Tome true branches 
 in I'jch a manner, t'-iat they would alio rail otf, were it not for 
 their being knit to the Rock ; i;i % irtuc whereof they get up 
 their heads again, and cannot fall off, becaiife of that fait hold 
 the llock has cf them. Then it is that many branches, fome- 
 time high and emiiieut, are fjund l)>ing on the e.trth withered, 
 ;and lit to be gathered up and call into the fire, Matth. x:ii. 6, 
 
 • And when the fun was up, they were fcorched; and becaufc 
 they had no root, they withered away- John xv,6. * If a mm 
 abide not in me, he is call forth as a branch, and is v;;thcrct!, 
 and men gather diem, and cait them into the fire, and they are 
 burned.' But however vioietitly the wind? blow, none of the 
 truly ingrafted branches, that arc knit with the flock, are found 
 milhns, when the flerm is changed into a calm, John xvii. 12. 
 ' Thole that thou gavell me, I have kept, and none of them ;s 
 loil.' The lead twig growing in Chriit Ihall Hand it out, and 
 lubfifl ; when the tai tell cedars growing on iheir own root, (kali 
 belaid flat on the ground, Rom. viii. ^5. * Whofnali feparate 
 us from the love ofChrift? Shall tribulation, ordifiref*, or per- 
 fccution, or funine, or nakednefs, or penl, or fword'' See 
 ver. ^6, T7, 5S, qp. Howe^ver leverely * Ihael be fifted, yet 
 Hiall not the leall grain,' or, as it is in the original language, 
 
 * a little flone fall upon the earth,' Amos ix. 9- It is an allufion 
 to the fifJngof fine pebble ftones.from among heaps of dull and 
 fand ; tho' the land and duft fall to the ground, be blown away 
 '\\ith the wind, and trampled under foot ; yet there fiiall not 
 
 ^all on the earth ^o much as a little Hone, fuch is the exaftaefs of 
 
 tlie 
 
228 Support, State 111, 
 
 the lleve, and care of the fifter. There is nothing more ready 
 to fall on the earth than a ftone : yet iFprofeflbrs of religion be 
 lively ilones built on Chrill the ^hicfcorner-ltone ; altho' diey 
 be little itaiies, they iball not fall to th^ earth, whatever Ilorm 
 beat wpoR them Sac i Pet. ji. 4, 5-, 6. All the good grain in 
 the church oFChriil is oFthis kind ; they are Hones in relpe«5t of 
 Iblitlity ; and lively Hones, in reipe<^ otadivity. If rtien be lb- 
 lid fubllant'^al Chriilians, they will not be like chaff tofled to 
 and fro with every >t'ind; having fo much of the livelinels that 
 they have nothing of the Hone: and if they be lively Ckriltiaus, 
 v/hofe fpirit will Itir in them, as Paul's did, when he law the 
 city wholly given to idolatry, A(5ls x\ ji. 16. t'ley will not ly 
 like ftones, to be turned over, hither and tliither, xnit and carv- 
 ed, according to the lufts of men ; having lb nfiuch of the ftoue, 
 as leaves nothing of livclinefs in them. 
 
 Our God's houfe is a great houle, wherein are not only veflels 
 of gold, but alfo of earth, 2 Tim. ii. 20. lioth thefe are apt to 
 contraci filthinefs ; and therefore when God brings trouble upon 
 the church, he hath an eye tor both. As for the veflcls of gol4^ 
 they are not dellroyed, but purged by a fiery trial in the fur-- 
 nace ofaffliftion, as goldfmiths purge tlieir gold, Ifa. i. 2^ 
 * And 1 will t,ini my liand upon thee, and purely purge away 
 thy drofs.' But deftrudion is to the vefl'els of earth : * they 
 fnall be broken in fliivers, as a potter's velFel,' ver. 28. ' And 
 the deftruftion (or breaking) of the tranlgrelTors, and of the 
 Tinners, (hall be together.' It feeins to be an alluHon vo that 
 law, for breaking the vefTels of earth, wl»en unclean; while 
 vefTels of wood, and.conl'equcntly \£«irels of gold v/erc only to 
 be rinfed, Lev.xv. 12. 
 
 A Ninth benefit ii Support. If thou be a branch in grafted i. 
 Chrift, the root bcareth thee. The believer leans on Chrift ; a? 
 a weak woman in a journey, leaning upon her beloved hufband, 
 Cant. viii. 5. He ftayshimfelf upon him, as a feeble old man 
 ftays himfelf on his ftafF, Ila. 1. ic. He rolls himfelf on him, as 
 one rolls a burden he is not able to walk under, off his own back, 
 upon another who is able to bear it, Pfal. xxii, 8. Marg. 
 There are many weights to hang upon, and prefs down the 
 V> ranches in Chrift, the true Vine. But ye know, whatever 
 weights hang on branches, the ftock bears all; it boars the 
 branch and the weight that is upon it too. 
 
 ifl, Chrill fupports believers in him under a weight of out- 
 vard troubles. That is a large promife, Ifa. xliii. 2. * When 
 thou paficfl through the waters, I will be with tliee : and thro' 
 
 the 
 
Head IL Support, 22^ 
 
 the rivers, they fliall not overflow thee,' See how David was 
 lupported under a lieavy load, i Sam. xxx. 6^ His oily Ziglag 
 was burnt, his wives were taken captives, his men Ipoke of 
 ftoning hin? ; nothing' was leFt him but his Gcd and his faith ; 
 but by his faith * he encouraged himfelfin his God.' The Lord 
 :)mes and lays his crofs on liis people's (houlderi, ; it prelleth 
 cm down ; they are like to fink under it, and theierore cry, 
 * Mafter, fave us, we perirti :' but he fupports them under their 
 burden ; he bears them up, and tl-ey bear their croff. Thus 
 the Chriftian having a weight of outward troubles up'^n hiirr, 
 goes lightly under hh burtlcn, having withal the everlaliing arms 
 underneath him. The Chrillian has a Ipring of comfort, wliich 
 he cannot lole ; and therefore never want^ Ibmeth'ng to fupport 
 liim. If one liave all his riches in mone^', robbers may take thefe 
 away ; and then what has he move? But though the landed man 
 be robiied of his money, yet hib la^ids remain for his fuppoit. 
 They that build their comfort on worldly goods, may qu'ckly 
 be comfortlcfs ; but they that are ur.ited to Chrilt, fliall find 
 comfort when all the fl: reams oi worldly enjoyments are dried 
 
 ' "P? Job vi. 13. * Is not my help in me ? And is wildom driven 
 quite from :ne ?' q. d. Tliough my fubllance is gone ; though 
 my fervant*, my children, i^iy health, and fonadnels of body, 
 are all gone ; yet my grace is iwt oone too. Tho' the Subeans 
 have driven away my oxen and alfes, and the Chaldeans have 
 ■driven awa)%my camels ; they Imve not driven away my faith, 
 and my hope too : thefe are yet in me, they are not d' iven from 
 •nie; lb that by them I can fetch comfort from heaven, when 
 I can have none from earth. 
 
 2dly, Chrift fupports his people under a weight of in\^ard 
 troubles anddileouragements. Many times heart and flefli fail 
 them, but then ' Got! is the i^rength of their heart,' PlLl, 
 
 -ixKiii. 26. They may have a weight of guilt prelTing them. 
 This is a load that will make tlieir back to Itoop, and thefpirits 
 to rnk : but lie takes it off, and puts a pardon in their hand, 
 while tlicy caft their burden over upon bim. Chrift takes the 
 -foul- r.f one marries a widow, under a burden of debt : and fo 
 whei' the -creditors come toChriil's fpoufe, file carries them to 
 ber hiifb3;id, cpnfeiTeth the debt, declare? (he is not able to pay, 
 and lay;- all over npon him. Tl-c Chriftian Ibmetimes, through 
 carelefli*.*^, lofeth his difcharge ; he cannot ^\\d it, however he 
 fearch fo t. The law takes that opportunity ;" vd bends up 
 a procefs apainft him for a debt paid already. God hides his 
 face, and the foul is diftreiled. Many arrows go through the 
 
 U heart 
 
2JP Support. StitelfLP' 
 
 "V.cxrt no\y ; many long accounts are laid brfbre tlic man, which 
 he rea«s and acknowJedue?. Often does be lee tlje officeis 
 comii!^ to apprehend him, r.nd th^ piiion door open to receiv e 
 him. What elie keeps him ^rom linking utterly under dilcoui - 
 agement.sin tiVis cafe, but that the cvcrlaiir.g arms of a Mediator 
 sire underneath him, and that he relies upoii tiic great Cautioner ? 
 Further, they may have a weight of Itrony lults prclTmg them. 
 They have a body of death upon them. l3cath is a weight thai 
 prelleth the Ibul out of the bcdy. A leg or an arm of death (ii 
 I miy fo ipeak) would be a terrible load. (One hvcly luft wiil 
 fometimes ly (o heavy on a child of God, that he can no nior. 
 remove it, than a ch'dd could tiiroT/ a giant frc^r i 
 then are they fupported under a whole \>t-^'.\ •, 
 their fupport is from tlie rooi tliat be iv.t -vcr- 
 
 lailing arm that is underneath them. i'.tTLiLf^.r 
 
 ^\x them,' 2 Cor. xiii. 9- Tho gixat itay 
 
 thft grace of God within him, tliat is a • 
 
 i jmetimes run dry : but: it is the grace of God ^ , 
 grace that is in jefus Chriil ; wiiich i3.an e\'cr-ho>. . 
 to which the believer can never/ome^raUs. For v 
 tells us in the fame verfe, it is the po>»'er of Chriit : * . 
 ly therefore, faith he, will I rather glory in my infirc 
 
 the pcrwer of Chrift may red upon me, or t- ■ — ' 
 
 cs tile cloud of glory did on the liraelites, • 
 a covering, or (helter to them in the wjlde.'.c:-; riai. cv. y~- 
 cawparelfa. ic. 5, 6. So that tl,e believer in this combat, like 
 jhe eagle, fivft flies aioft^ (by faitli.) and then comes down oa 
 the prey, Pfal. xxxiv..^. ^ They hxSked to hrm, ai.d were light- 
 ened.' And finally, tl\ey have a weight of vveakuefs and \\ ant« 
 "pon thtm, hut they ' caft oyer that burden on the Lord,* their 
 ibrengtli, ^ and he (uftains them,' Pfal, Iv. 22. With all their 
 wants and wcakneffes, they are call upon him ; as tl»e poor, 
 weak and naked babe, coming out of th^ woinb, is caft »atf) the 
 lap of 6Re appointed to take care of it, Pfal. xxii, i o. Thovph 
 they bede(ti-.utc, (aaalhrub'in the wildernefs, w! . 
 of every beaft may tread down,) * the Lor-i viil re. 
 Plal. cii. 1 7. It is no marvel, the w. t may he ;arcin 
 
 a garden : hut our Lord Jefiis Chriit .^' for protection 
 
 to his weak and dcftitutc ones, even in a wildemef^. 
 
 Objea. '.But if the faints be fupported. low '^ ir that' they 
 faU fo often ur»der temptation and dift« .5?' /liL 
 
 ( I .) How long foever they fall at any tiuu , \ er fall <}^\ 
 
 ind tlut is a great matter. They *'arciaept by the. power of 
 
 God 
 
j Head H. Thefpeclal Care ofjhelfujbandmsn. 2^ 
 
 I God through faith unto lalvation/ i Pet. i. 5. Hypocritei may 
 ; fo fall^ lb as to fell off, and fall into the p'.t, as a bucket falls 
 ; into a wefi when the chain breaks. But though the child of 
 i God may fall, and tliat fo low as the water gees over Irs bead ; 
 I yet there is ftUla bond of union betwixt Chri^ and h'n>: -tlie 
 1 chain is not broken: he will not go to the ground; he will be 
 'drawn up again, Lukexxii. 31, 52. ' x\nd the Lord fiid, Simon, 
 I Simon, Satan hatyv defired to have you, that he might uft you • 
 I as wdieat ; bvit 1 have prayed tor thee, that thy faith fail not.* 
 i (2.) The falls of the faints flow from their not improving their 
 i union with Chviil, tlieir not making ui'e of him bv faith, for {lay- 
 ing or bearing them up, Pfal. xxvi. it?. « I had fainted-, uclefs 
 I had believed.' While the nuiTe holds the child in her ariii:, 
 it cannot fall to the ground : yet if the unwary child hold no' 
 by her, it miv fat! backwards in her arnas, to its c^reat Jiurt. 
 Thul David's' fall broke his bones, Pfal. li. §• but it did not 
 break the bond of union betwixt Chrill and him : The Holy 
 Spirit, the bo:id of that union, w?.s not takeft frcm him, ver. Tl- 
 The Laft benefit I (hall name, is. The fpecial care cf the 
 hutbandman, Jolm xv. 1,2. * 1 am the true vine, and my Fa- 
 ther is t'ae huibandman.-r-Every branch tk2.t be^.reth frnit, h-r- 
 purs;eth it, that it may bring forth more fruit.' Believers, by 
 virrae of their unioii witli Chrill:, aretheobjc'fts of God; s fpecial 
 care an vT providence. Myftical Chriil is God's vine, other fo- 
 <^iet es in tV.e world are but wild olive-trees. The men of the 
 worid are but God's out- field j the faints are his vineyard, which 
 he has a fpecial propriety in, and a fpecial concern for. Cant, 
 viii. T2. * My vineyard, wliich is mine, is before me.' He that 
 '?. :bers not, nor deeps,- is the keeper of it, he * doe^ keep it left 
 i lUrt it, he will keep it night and day :' he in whofe hand is 
 ithe d.tw of heaven, ' will water it every moment,' Ifa. x.wii. 5. 
 Kc dreiieth and purgeth it, in order to further fruitfulnefs, 
 ! John XV. 2. He cuts oif the luxuriant twigs that mar the F.uit- 
 jfulnef^j of the branch. This is done, efpecially by the word, 
 I and by the crofs of afHi(5Uons. The faints need the rainiflry of 
 ; the word, as much as the vineyard needeth one to dref^ and 
 i prune the vines, 1 Cor. iii. 9. ' We are labourers together with 
 God : : ye are God's hufbaudry, ye are God's building.' And 
 they netd the crofs too, i Pet.' i. 6. 
 
 . And therefore, if we fhould reckon the crofs amon^ {I the 
 benefits flowing to believers from their union with Chrift,. I 
 judge, we fhould not reckon it amifs. Sure 1 am, in their fuf- 
 feringa they fuffer wi-ii him, Rom. viii. 1 7, And the aifurance? 
 
 U 2 they 
 
232 The fpec2ul Careofibe Hujbandman, Stau III. 
 
 they have of the crofs, have rather the nature of a promife, a 
 of a threatning, Pfal. Ixxxix. 30, 31, 32, 33. ' lElirt children 
 forfake ray law, — then will I vifit their tranrgrellion with the 
 rod, and their Iniquity vvitli ftiipes. Neverthelefs, rt>y lovinw 
 kindnefs will I -not utterly take from him : nor faffer.my faith- 
 fuhiels to fail.* This looks like a tutor's engaging to a dying 
 father, to take care of his children left upon him, j and to give 
 therii both nurture and adrnonitioi), fof their po<jd. The cove- 
 nant of grace does truly beat the fpearsof afflidtion into pruning 
 hocJts, to tiiem that are in Chrilt, Ifa. xxvii. 9. ' By this there- 
 fore ih;ill the iniquity of Jacob be purged, and this is all the fruit 
 to take away his fin.' Why then Hiould we be angry with our 
 crofs ? Why fhould we be frighted at it ? The believer ♦ mufk 
 take up his crofe, and follow his leader, the Lord Jefiis Chri.1:/ 
 He ma!t take up his ilk-day *s orofs, Luke ix. 2;;. * If any man 
 will come after me, let him deny himfelf, and take up liis crofs 
 daHy.' Yea, he mail take up his holy -day's crofs too, I^am, 
 «. '5J2. ' Thou hail called, as in a folemn day, my terrors round 
 about.' The church of the Jews had, of a long time, many & 
 plcafing meeting at the temple, on folemn days, for the worlhip 
 of God : but they got a foiemnity of another nature, when God 
 called together, about the temple and city, the Chaldean army 
 that burnt the temple, and laid Jcrufalem on heaps. And now ; 
 that the church of God is yet militant in this lower region, how 
 can it be but the clouds will return after the rain ? But the crofs 
 of Chrift (which name the faints troubles do bear) is a kindly 
 i^me to the believer. It is a crof^indced ; but not to the be- 
 liever's graces, but to liis corruptions. The hypocrite's feem- 
 ing graces may indeed breathe out their laft on a crofs, as thele 
 of the flony ground hearers did, Mat. xiii. 6. * And when the 
 fun (of perfccution, ver. 26.) was up, they were fcorched r 
 And becaufe they had not root, they withered awa}'.' But 
 never <^d one of the real graces in a believer die upon the crofs 
 yet. Nay, as the candle fhines brighteft in the night, and the 
 fire burns Herccft in' intenfe frofl: : So the believer's graces are, 
 ordinarily moft ngorous in a time of trouble. , 
 
 There is a certain pleafure and fweetnefs iii thecrofv, to theiii| 
 who have their fcnfes exercifed to dilicem, and to find it out 
 There is a certaiH fweetnefs in one's feeing himfelf upon his tria 
 for heaven, and (landing candidate for glory. There is » pic : 
 fure in travelling over thefe mountains, where the Chriillan c: 
 fee the prints of Chrift'&own ftct,aad the foot-flcps of tlie flock,, 
 w!io have been there before liim. How pleoiant is it to a faint | 
 
Head II. Ihe fpeciid Care f>f the Mujhandman, 233 
 
 in the exercife of grace, ta fee how a good God crolTeth his ccnr- 
 Tupt indioations, and prevents his folly 1 How fweet is it to 
 behold thefe thieves upon the crofi ! How refined a pleafure ir- 
 there in oblerving how God draws away provihon froai unruly- 
 kids^ aiid fo pincheth them, that the Chriltian may get teem 
 ■bverned 1 Of a truth there is a paradile within this thorn-htdge. 
 Many a tiine the people of God arc in bonds, which are iies-er 
 loofed, till they b€ bound with cords of affli^on. Gcd.talies 
 them, and throws them into a fiery furnace, that burns off their 
 bonds ; and then like the three children, Dan. iii. 25. ihey are 
 loofe, walking in the midit of the fire. God gives his children 
 a potion, with onC bitter Ingredient : If that will not work up- 
 on them, he will put in a iecond, a third, and lb on, as there is 
 need, that they may work together, for their good, Rom. 
 viii. 28. With crol's-winds he haftens them to the harbpur. 
 Tliey are often found in fuch ways, as that the crofs is the bap- 
 picfl f(X)t they can meet with : and well may they falute it, as 
 David did Abigail, faying, * BlefTed be the Lord God of If. aei, 
 which fent thee this day to meet me/ i Sam. xxv. ^2. Woruiiy 
 things are often fuch a load to the Cnrillian, that he moves buC 
 very flowly heaven-ward. God lends a wind of trouble that 
 fclows the burden off the man's back- and then he walks miore 
 fpeedily on his way ; after God hath drawn Icane gilded earth 
 from him, that was drawing his heart away from G«Ki,- Zeph. 
 iii. 12. * I will ^llb leave in the midit of thee, an atfiicted and 
 poor people, and they (hall truft in the name i^f the Lord.* It 
 was an obferve of an heatlien moralift, Tt»at * no hirtory maix? 
 mention of any man, who hath been made bettei by ricKes.' I 
 doubt if our modern hillories can lupply the defecl (4" ancient 
 hiftories in this point. But fure lam, many have been the 
 worfe of riches ; tboufands have been hugged to death, io the 
 embraces of a fmiling world ; and many gobel men have pr t 
 wounds from outward profperity, that behoved to be cured by 
 the crofs. I remember tchave read of one, whohav^og dn Iib- 
 pofthume in his breait, had iiMrain ufed the help of phy'".ciak>s : 
 feut being wounded with a fword,',tRe impofthuuie broke ; and 
 his life was fivej^ by that accident, which threat ned immediate 
 death. Often have fpiritual impofthumci gathe-ed in the breads 
 of God's people, in time of outward -profperitv, and been thus 
 broken and dilcufled by' the crofs. It i^ kindly ftT believers to 
 be healed by (hripes ; although they are ufually To wc^ak as lO 
 iry out for fear, at the Gght of the prnninjT-Hook, as if it were 
 the '.'■■'- ' to think the Lord is coming to kiii tbem, 
 
 "Wi.v -J3g ta cure them. A 
 
 U3 
 
234 The Duties of Saints State III 
 
 I Hiall now conclude, addrcfling myfelf in a few words, fivl: 
 to faints, and next to fmncrs. 
 
 1. To you that are faints, I 1 
 
 Firft, Strive to obtain and kcc^j u^/ ^i.^>uu i.o;ii;- 1 
 
 fdlowfiiip with Jcfiis Chrill ; that is, to l>e ftill dei ;i 
 
 fupplici of grace, ft-om the fountain thereof in hini by raiin ; Mid 
 making fuitable return? of them in the exercife of ^race and holy 
 obedience. Beware of edrangeincnt betwixt Chriil and your 
 (ouls. If it has got in ah-cady, (which lirc-ms to be the cafe <>; 
 many in this day,} endeivbur to get " ed. There arc 
 
 mnltitudes in the world that fligkt Civ. ^a ye fliould not. 
 
 flight him : many have turned their back.> on him, that Ibmc- 
 times looked fair for heaven. The warm fun of out^yard peace 
 ar.d profpcrity, has ca«fcd fonic call their 4.l6ak of religion from 
 tliem, who held it faft when the wind of trouble was blowin;^ 
 upon them : and * will ye all*) go away ?* John vi. 67. The 
 greatelt ingratitude i* ftampt on your flighting of con^muniou 
 with Chrift, j ?. ii. 3 1 . * Have 1 been a wiidemefs unto Ifracl ; 
 a land oF darknefs? Wherefore fay my people, We areloids^ 
 we will come no more unto thee?' Oh 1 beloved, Js this youi 
 kindnefs to your friend i It is unbecoming any wife t6 flight 
 converfe witli ]\er hufoand, but her cipecially who was taken 
 from a pfiion or a- dunghill, as ye were, by our Lord. But 
 remember, I pray you, this is a very ill-chofen time to live at a 
 diftance from God : — it is a time in which divine provMencc 
 frowns upon the land we live in ; the clouds of wrath are gath- 
 ■cring, and are thick above our heads ? }t is not a time for you 
 to be out of your chambers, Ifa. xx\^. 20. They that now are 
 \valking moll clofly with Goii. may have enough ado to ftand 
 "when the trial cjmes; how hard will it be for others then, who 
 are like to be fsFprifw-d with troubles, when guih is lying on 
 thxir confliences ur^rcmoved. To be awakened out of a found 
 lleep, and caft into a raging fea, as Jonah wa;;, will he a fearful 
 trial. To feel trouble before wc fee it coming, to be paft hope, 
 before we have any fiar, is a^ very fad cafe. Wherefore, break 
 down your idols of jealoufy, mort'fy thefe lufts, thefc irregular 
 appetites and deflres, that have ftolen away ^ur hearts, and 
 left yr)u, like Samlon, without his hair, and fay, * I will go and 
 Tcturn to my firlt hulband ; for tlien it was better with me ihaa 
 po-.v,* Hof. ii. 7. 
 
 d!y. Walk as becomes thofe that are united to Chriil. 
 
 v' yor)r union with 'liin, by 'walking as bealfo walked,* 
 
 I j< lui ii. 6. if ycbe brought frona under Xi\c poy/W of dark- 
 
Head II. as umied to Chrifl, 235 
 
 nefs, let your li<ibt fuine before men. ' Siiiiie as lights in the 
 world, hojding forth the word of life/ as theiantljorD holds the 
 candle, which being in it, (liines through it, Philip, ii. 15, 16. 
 Now thiit ye profeli Chriil to be in you, let ifis iiioage, (ViiEC forth 
 ^ your converiation, and remember the buiinefi of your lives is 
 to nrove by pra<5lical arguments what ye profefs. 
 
 I . You know tjie charae'ler of a wife, * She th^t is married^ 
 i-areth how (he may pleafe her hufband' Go you and do like- 
 wife : * Walk worthy of the Lord unto all plealing,' Col. i. ic. 
 This is the great bufiuels of life; you mull pleafe him, though 
 it fiiould ciipleaf<rall tlie world. What he hates mull be hate- 
 ful to you, becaufe he hates it. Whatever lulls come in fuit ot" 
 your hearts, deny them, feeing ' the grace of God has appeared 
 teaching To to do,' and you are joined to the Lord. Let him 
 be a cove?-:ng to your eyes : for you have not your choice to 
 make, it is made already; and you mult not dilKonour your 
 Head. A man takes care of hi^ feet, for that, if he ca:ch hold 
 there, it flies up to his head. • Shall I then take the members 
 of.Chrid, and make them the members cf an harlot.' God 
 forbid,' lays the Apoftle, 1 Cor. vi. 15. Wilt thou take that 
 heart of thine, which is Chritr's dwelling-place, and lodge his 
 enemies there f Wilt thou take that body, wbJch is his temple, 
 and dcHie it, by ufmg the members thereof, as the inllrumeilts 
 of fm \ 
 
 2. Be careful to bringforth fruit, and much fruit. The branch 
 Weil laden with fruit, is the glory of the vine, and of the huf- 
 baadm:<n too, John xv. 8 ' Kere-.a is my Father glormed, that 
 ye bear much fruit, fo/hall ye be my difciples.' A barren tree 
 Hands lafer in a wood, than an ^)rdiard ; And branches in Chrili 
 that bring not fortii fruit, will be taken, away and call into 
 the fire. 
 
 3. Be heavenly-minded, and maintain a holy contempt of the 
 world. Yc are united to Chrift, he is your Head and Hufband", 
 and is in Leaven : Therefore your hearts (houid be there alio. 
 Col. lii. I, < Ifyethen be rifen with Chrill, leek thole things 
 which are above, where Chrill litteth at tlie right hand of God."' 
 Let the (crpent'sfeed go on their belly, and eat the dull of this 
 earth : but let the members of Chrill be afkamed to bow down 
 and feed with them. 
 
 4. Live and acl dependently ; depending by fiith c?n Jefus 
 'Chrill. Tlw.t which grows on its own root, is a tree, not a 
 branch. It is of the nature of a branch, to depend on the Itock 
 for all, and to derive all its lap ffOHi thence. Depend on hini 
 
 for 
 
236 The Duties of Saints, State IIL 
 
 fo^life, light, ftrengt.., and all fpiritual bcneHts, Gal. u. 20* 
 ' i live, yet not I, but Chrilt liveth in me : and the lite which I 
 now live in the ilcHi, 1 li»'e by the faith ot' the Son of God.' For 
 thiscaufe, in the myftical union, ftrengtli -s united to weaknefs, 
 life to death, and liCi.en to earth: tiiat wcaknels, death and 
 earth, may mbunt up on borrowed wings. Depend on him f<*r 
 temporal benetits aifo, Matih. vi. 2. ' Give us this day our 
 dail) breid.' If we have trufttdhim with our eternal concern?, 
 let us be afliamed to diftrul't liim in the matter of our provilion 
 in the wo Id. 
 
 Laftly, Be of a meek dirpofition, and an uniting tennper with 
 thcfeilow members of Chriit*s body, as being united t« the meek 
 Jefus, the blelfed center of uinon. There u> a prophecy to this 
 purpols concerning the kingdom of Chri{l,IIa. x5. 6- * The wolf 
 fhall dwell with the Iamb ; and the leopard Ihail ly down wiih 
 the kid.* It is an allufion to the beads in Noah's aik. Tlie 
 beafis of prey, that v^ere wont to kill and devour others, wh«in 
 once they came into the aik^ lay down in peace with them : the 
 lamb was in no hazard by the wolf there ; nor the kid by the 
 leopard. There was a beautiful acconvplifhmeiit of it in the 
 primitive church, Afts iv. 32. * And the multitude of tl^.em that 
 beh'eved, were of oce heart, and of one foul.' And this prevails 
 in all members of Chriii, according to t])c meafiire of the grace 
 of God in them. " Man is born naked, he comes naked into this 
 world, as if God defigned him for the picture of peace: and 
 furely when he is born again, he comes not into the new •' 
 of grace, with claws to tear, a fvvord to wound, and a ; 
 his hand to bum up his felh)W-me.r.bcrs in Chrift, becaufe they 
 cannot fee with his light. ' Oh ! ii is lad to fee Chrifi's lillics as 
 thorns in one another's iides : Chrift's lambs devouring one ano- 
 ther like lions ; and God's diamonds cutting one another : yet 
 it muft be remembred, that fin is no proper cement for the 
 members of Chrilt, tho' Herod and Pontius Pilate may be made 
 friends that way. The Apoftle's rule is plain, Heb. xii. 14. 
 * Follow peace with all men, and holinefs.* To follow peace 
 no further than our humour, credit, aiid fuch like th'uigs, will 
 allow us, 'tis too (hort : to purfue it further than hollnef , t'uit 
 is, conformity to the divine will allows us, is too far. Peace is 
 precious, yet it may be bought too dear: wherefore we muft 
 rather want it, than purchafe it at the expencc of truth or holi- 
 nefs. But other^'ays it caiinot be over dear bought ; and it will 
 always be precious in the eyes of the fons of peace. 
 
 U, And 
 
Head II. The Duty of Sinners, 237 
 
 II. Aod now, finners, what (hall I Ciy to you ? I liave givcQ 
 yen feme view of the privileges of thefe in the ftate of grace: 
 iye have feea them afar off. But alas ! they are not yours, be- 
 . 1 jle ye are not Chrift's. The (mfulnefs of an unregenerate 
 te is yours ; a»d the mifery of it is yours alio : but, ye have 
 j neither part nor lot in this niattcr. The fiuilt of all ycur {ins 
 I lies upon you : ye have no part in the rghteoulhefs of Chrift. 
 "f'.ere is no peace to you, no peace with God, no true peace of 
 ..Science ; for ye have no laving intereft in the great Peace- 
 Maker. Ye are none of God's family : the adoption we fpoke 
 of belongs not to you. Ye have no part in the Spirit of ran<fli- 
 fication ; and, in one word, ye have no inheritance among them 
 that are fanftified. All I can fay to you in this matter, i?, that 
 the cafe is not delperate, they may yet be yours, Rev. iii. 20. 
 < Behold, 1 ftand at the dijor and knock: if any man hear my 
 voice, and open the door, I will come in to hina, and will fup 
 with him, and he with me.' Heaven is propofing an union 
 with earth ftill ! the potter is making fuit to his own clay, and 
 the gates of die city of refuge are not yet clofed. O 1 that we 
 co'aid compel you to come int 
 
 Thus far of the State of Grace, 
 
STATE IV. 
 
 V. 
 
 M A M E L Y 
 
 T/ie Eternal State: Or^ State of 
 conjurmnatc Hupplntf^ or Mifcry* 
 
 HEAD I. 
 
 Of DEATH. 
 
 Job XXX. 23. 
 
 For 1 krtoiv that tkou wilt bri>ig me to Death, and to the 
 Hqu/c appointed for mil Living, 
 
 ICftme now to difcourfe of man's eternal ftate, into which he 
 enters by death. Of this entrance Job takes a fnlemn "eri- 
 ous view, \n the words of the text, which cCTitain a gc: cral 
 truth, aud a particular application ofcit. The general tmi:h is 
 fuppofcd ; namely, that all men muft, by death, remove ott of 
 thi5 world ; they muft die. But, whither muft they go ? They 
 mufr go * to the houfe appointed for all living;* to the grave, 
 that di'kfome, gloomy, folitary, houfe, in the land of forgerful- 
 nef.. Wherelbever the body is laid up, till the rcfurrdftion ; 
 diither, a? to a dwelling-houfe, death- bnngs us home. While 
 we are in the body, we are but in a lodging-honfe ; in an inn, 
 •n our way hoineward- When we coinc to our grave, we 
 come to our home, our long- home, Ecclef. xii. ^. All living 
 mu L be inhabitants of thi*^ houfe, good and bad, old and young. 
 Maa's life is a ftream, running into death's devouring tieeps. 
 They who now live in palaces, muft quit them, and go home 
 to this houfe; and tkcy who have no where to lay t' cir Vfads, 
 fhalj thv.s nave a houfe at length. It is appointed for all, by 
 kuni, whole counfel ftiail ftand. Thi^ r^'^'^'^-^V"^"'^ r'^r it be 
 
 ^hift. 
 
Head IL The Certainty of Death. 239 
 
 Shifted ;. it is a ll'.v, which mortals caiinot trarifgreC;. Job'* 
 
 application of this general truth 10 himfelf, is expreilcd ia thefe 
 
 vords^ ' I know that tho'j wilt brmg aie to dearh,' Zic. Ke 
 
 knew, tliat he behoved to meet with deaths thatiiis ibul and 
 
 .bpdv behoved to .pari ; that^ God, who had let the tryft, would 
 
 -certainly fee it kept. Soruetiniei> Job wa^ inviting death to 
 
 ^xocne to him, and carry him r^ome to its houfc; yea, he wz," in 
 
 hilzard of running to it before ti^.e time, job vii. 15. * Mj ibul 
 
 vchoofeth ftrangling and death, rath^ tbau my life.* Bui here 
 
 heconfiders God would bring him to it ; yea, bring hJiB b^ck to 
 
 it, as the 'word imports.. Whereby he items to intimaic,^ that 
 
 we have no life in tliis world, but as ru.i- a ways. from death, 
 
 which ftretcheth out its cold arms, to receive us from ^he womb j 
 
 but though we do then narrowly ekape 1l^ clutches, w€ cannot 
 
 efcapelong; we \^ ill he brought back agaiu to it. Job knew 
 
 this, he had laid his account U'th it, and was look'mg for it. 
 
 Doctrine, Ail muji die. 
 
 Although this dodrine be confirmed by the experience of all 
 former generations, ever fince Abel entr^ 1 into the houfe ap- 
 pointe<l for all living ; and though^ the living know that they 
 li die ; yet it is needful to aiftourfe of the ccrtainrv of death, 
 .at it mav be ImpreiTed on the mind, and duly conhciered. 
 AVnerefore conlader hrft. There is an r.nalterable ftatute of 
 'death, under which men are coiicluded. * It isappornted unto 
 men once to die,' Hcb. ix. 27. It is laid up for them, as pa- 
 rents lay up for their children : thev may look fv>r it, and can- 
 ot mifs it i feeing Govl has dehgned and relcrved it for them. 
 X 'ere is no peradventurc in it ; • we mult needs die,' 2 Sam. 
 xiv, T4. Though fon-e men wijl not hear of dea.th, yet every 
 man n^uft fee death, Pfal. Ixxxix. 48. Death is a champion aH 
 m'ift grapple wuth: we muft enter the lifts with it, and it \\ iU 
 have the maftery, Ecclei". viii. 8, * There is no mai* that hath 
 power w&r the fpirit, to ret^in^he fpirit, neither hath Ive power 
 in the day of v/rath.' They indeed who are found ahve at 
 "Ghrift*s coming, fhall all be changed, i Cor. xrv. 51, But that 
 change will be equivalent to death, will anfwer tlie purpofes cf 
 L. All other pcrlbns muft fto, -the common road, the way of 
 all flefh. Second')^,' Let us confult daily obfcrvation. K. ery 
 mm < feet!i that wile men die, likf wife the fool and brufiA 
 .•^rfon,' Pial.xlix. lo, , There is raom enoU;:h, on this" earth, 
 -jrps, iictwitHtanding of the multitudes that were upon it, 
 
 hj- 
 
240 The Certainty of Death, State IV. 
 
 before us: they are gone to make room for us ; as wc muft de* 
 part to leave room for otiiera. It is long lince death began t < 
 traufport men into another world, 'and valt JhoaU and mul: 
 tudes are gone tliither already : yet the trade b going on ftill ; 
 death is carrying o'f new inhabitants, daily, to the houfe ap- 
 poMitcd for all liviiig. Who could ever hear the grave fay, ' • 
 is eivough ? Long has it bc«ii getting, but ftill it aiketh. T! 
 world is. like a greatfair or market, where fome arc coming ' 
 Others going out; while the aflfembly that is in it is confuku. 
 ' and the more part know not wherefore they are come toge- 
 tVicr ; or like a town fit»ate on the road, to a great city, thro' 
 which fome travellers have pafl, fome are paffing, while others 
 are only coming in, Kcclef. i. 4. * One generation palicih away, 
 and another generatioa cometh : but the earth abideth for ever.* 
 Death is an inexorable, irrefiftible melTenger ; who cannot be 
 <hverted from executing his orders, by the force of the mighi 
 the bribes of the ridi, nor the iutreaties of the poor. It do:l; 
 not reverence the hoary head, nor pity the harmlefs babe. The 
 bold and daring cannot out-brave it : oor can tlie faint-hearted 
 obtain a dii'charge in this war. Thirdly, The human body 
 conlifts of perilhing principles, Gen. iii. 19. ' Dult th«u art, and 
 unto duft fnalt thou return.' Tke ftrongeft are but brittle 
 earthen vefTels, eafily broken in fhivers. The Ibul is but meanly 
 houfed, while in this mortal body, which i^not a houfe of ftone, | 
 but a houfe of clay ; the mud walls cannot but monldel* away, 
 cfpecially feeing the foundation is not on a rock, but in tl:c duft; I 
 they are crnflicd before the moth, though tliis infect "be tender, I 
 that the gentle touch of a finger Vill difpatch it, Job iv. 19. i 
 Thefe principles arc like gun-powder ; a very fmall fpark, light- 1 
 kig on them, will fct than on fire, and blow up the l-.o^rc. The i 
 Oone of a raifm, or a hair in milk, have choaked men, and laid 
 the houfe of clay in'the duft. If we confuler the frame and 
 ilruflure of our bodies, how fearfully and v»'f. we are 
 
 made ; and on how regular and exact a motion. . . Js^ and 
 
 balance of liumours, f»ur life depends; and that death has a$ 
 many doors to enter in by, .\% the brnly hath pores-; and if we 
 compare tlie foul and h' '.er, we may ^ly reckon, \ 
 
 there is fomewhat more ait ^ our Jife, than in our death; 
 
 anc^ that it is more ftrange, to fee dutt walking up and down 
 m the duft, than lying down in it. Though the lamp of our 
 life be not violently blown out ; yet the flanv ^»ut at 
 
 lencth, for wamt of oil. And vliat are thou ,>^r5;andi 
 
 '■^ilca&s, we are Ikble to^ but death's barbiogerS; that come to . 
 
 pre- 
 
Held L Mar's Life Vanity, 241 
 
 prepare its way-? They meet us, as foon as wc fet our foot on 
 earth : to teil us at our entry, that wc do but con^e into tha 
 world to go out again. Ko\\ belt, fome are fnatched away ki 
 a moment, without tjeing warn:ed by ficknefs or difeafe. 
 ■FourtWy, We I^ave fintul fouls, and therefore have dying 
 bodies: death follows fin, as tlie ftiadew follows the body. 
 Thr. v.'icked mull die, by virtue of the thrcatcing of the cove- 
 -nant of works. Gen. ii. 1 7. * In the day that thou eatell there- 
 of, thou (halt iurely die.' And the godly mui'l die too; that, 
 as death entrcd by Tin, (in may go out by death, Chrift has 
 taken away the fting of death, as to them ; albeit he has not 
 as yet removed death itfelf. Wherefore tliough it faften on 
 them, as the viper did on Paul's hand, it fhall do them ne harm : 
 -but hecaufe the leproly oFiin is in the walls of thehoufc, it nuifl: 
 ^e brokew down, and all the materials :« .reof carried forth. 
 Laftly, Man's lifc-in this world, according to the (cripture- 
 account of it, is but a few degrees removed from death. The 
 fcripture reprefents it, as a vain and empiy thing, fnort in its 
 ^continuance, and fvvaft in its palling away. 
 
 First, Man's liie ia a vain and empty thing, while it is ; it 
 ^vaniftieth away : and lo ! it is not. yh viii. 6. ' My days are 
 vanity.' If ye fulpecl afflided job of partalitv in this matter, 
 hear the wife and-prorf>erous Solomon's charaifter Oithe day? of 
 his life, Kcclef. viii. 15. * All things have I ieen in tl-ie days of 
 my vanity,' i. e. my vain days.' Mofc^, who was a very aciive 
 man, compares our days to a deep, Fial. xc. 5. They are as a 
 •ileep, which is not noticed, till i: be ended, Tlic refemblancc 
 is pat : few men have rigiiti^pprehcnftonsof life, until death a- 
 Avaicen them ; tl:eQ we begin to know we were living. *• We 
 fpend our years ^as a tale diat is told,' ver, 9. When an idle 
 'tale is a-tellinrr, it may affecw a little -, but vvl,e4i It is ended, it 
 is for»ot : and lb is man forgotten, when tlie fable of his life i« 
 'ended. It is as a dream, or vifion of the nigh:, in which there 
 is nothing folid: when one awakes, all evanhlieth. Job xx. S. 
 * He fhall fly away as a dr-eam, and (lull not be fo\md ; yea, he 
 Ihall be chafed away as a vifion of the night.' It i: but a vain 
 (how, or ima^c, Pfal. xxxix. 6. * Surely every man walketliin 
 a vain ihew.' Maa in this world, is but, as it weic^ a "/alking 
 ftatue : liis life is but an image of life; there is fo much of 
 death in it. 
 
 If we look on our life, in the feveral penods of it, we will rind 
 4t a heap of vanitie*, ^ Childhood and youth are vanity,' 
 EccleC xi. 10. We come into the world; tfee moit helplels of 
 
 X all 
 
1*1 auima-ls : yoiing birds and bcaA* can do (oinctliiDg for them 
 ielvcs, butinfiiit man ■ " ' ;ialle to ticlp liimfclf. Our 
 
 chiltlliofjd is Ipent bi ; icalurts, \vhich become the 
 
 fcornot'cur o\vn at'tci-iiiaugt.Lo. ^outh "s a flciver thxt ibon 
 withcieih, a blolfom tl.at quicJJy falU off: it is a ip^ce oi' time 
 in which we are rain, fooliih, ard iijconridtrate, pieafihg onr- 
 frlvcs with a variety of vanitict, and iwimming, .as it v.crc, 
 tl.rough a floKi of tlicm. Uui e:c we are awiic, iu< part, and 
 v.e arc ia middle-a^^e, enccmpaflcJ \yidi a thick cloud of care?, 
 through whith wc niu't grope; ai.d finding ourieUcs befct with 
 prickju^ thorns of dilficuities^ through diem we inuil K»rcc our 
 -A i\V to.^ccomplifh the projefts aj^d contriyancis of cur rip&r 
 thoujHits, And the more we folace ouiiclv v> ir An% ciitlily 
 fijjymcnt we attain to, thp more bittern ;.!id in part- 
 
 ing with it. The:>* jilses old-age, rttciu^ .:. ..- own crain 
 of infirmities, * labour and fori-ow,' - Pf^i. xc. ic. and fets us 
 .Jown next door to fhc f-rave. In a v.ord, ' All flcih is c'rafs,' 
 10-. xl. 6. Every itar.s, cr period of !i;c,.i3 vanity, ^ Ma^ at 
 his bcft flate, (his !n;ddle-2ue, when,tUe hcii^ or youth is fpcnt, 
 and the tbrrow s c\' old-age have not yet overtaken him) is aito- 
 r^ether vanity,' Plai. xxxLx. 5. Pea th carries of^ k>me in ih-* 
 h':d of cluldhood, others in ,the bioirora- x/f youth, ai.d oCh? 
 wlieii they are come to their fruit : fe^' arc Irl't fta'.^din;;, till, 
 like ripe corn, tlv*y forrake :tlie. grouiid : a^l d:/ one time 
 or oti^:!r. * 
 
 Secckhiy, Man's life is a' (hort tlengr it i« not only. a 
 ▼anitr-, but a l'h.>rt-lived vanity. ConGder, Firll, How the 
 Jifct of man is reck<»r.ed in the fcilpiurc. It was indeed lome- 
 timcs reclcoucd by liuiulreds of years : but no man ever arrived 
 3t a tl-wDufand, wliich yet beavs no proportion to eternity. 
 Now, hundreds arc Irougjit down to icorces ; three fcore dild 
 ten, or fourfcors, is its utmoft length, Pfal. \c. 10. But f«»w 
 men arrive at that length of iil'c. Death docs but rarely wa?t 
 till men be bowing down by'reafon of age, to n.eet the grave. 
 Yet, as if years were ttH» big a word for fuch a finail tl-ing as ll 
 life of man on earth ; wc find Tl counted by n',onth»s. Job i'lv. 
 * The number of his months are with thee.' Our courfc, \,\ 
 that of the moon, is run in a Utile time; we are always vaxir 
 or wanting, till wc Jifappcar- But frequently it is rccko:. 
 by days ; and thcfe hit few , Job xiv. i. * Man that is born < 
 a woman, i'.of fwW days.* Nay, it i: but one day in fcripture- 
 account; awd tjiat a hireling's day, who will prtci<ely obfene 
 -\vhcji hit day cnd^j and give over bis work j,vcr. 6. * Till he fl.. 
 
Head I. Man's Vfe Vanify. 243- 
 
 accorr.pl rlH as an hireling his clay.* Ye.i^ the fcripture brings it 
 down to tl:ke ihcrtelt fpace of time; and calls it a moment, 
 2^Cor.iv. 17. < Our light afflidlion (though it !a{l ail our li^e 
 long, ) is but for a moment,' But cil'ewhere it is brougLt down 
 tq yet a lower pitch, tanner than v/bich one cannot carry it, 
 Pfiil. xxxix. 5. ' Mine age is as nothing before thee.' Agree- 
 able to this, Soloraon tells us, Ecclef. iii.' 2. * Tlieie is a time to 
 be born, and a tirae to die :' but makes no mention of a time to 
 live ; as if our life were but a (liip from the womb to the giave. 
 Secondly, Confider the various flmilitudes by which the scrip- 
 ture reprefents the^ (hortnefs of man's life. Hear Hezekiah, 
 jla. xxxvili. 12- * Mine age is departed, and is removed from 
 me as a fl.epherd's tent : I have cut off like a weaver my life.' 
 The fhepherJ.*s tent is fooa removed ; for the fiocks muft not 
 feed long in one place : Sr.ch is a maa'i life on this earth, quxk- 
 ly gone. It is a web, he is incefiTantiy working ; he is not idle 
 fo rauch as one moment : in a-fhort time it is wrougl'it, and then 
 St is cut off. R/ery breatlintj is a thread in this "A^eb, w.hen the 
 Uft bvcath is dra'vn, the wel> is woven out, he expires, and 
 then it is cut ofT, he breathes no more. Mr»n is like graiV, and 
 like r. flower, Ifu. xl. 6. * All Seih (even the !: ongeft" and moft 
 healthy fefli,) is grafs, and all the goodlinefs thereof is as th^ 
 flower of the field.' The grafs is fi auriflving in the m'.>rninj» ; 
 but, in the evening, being cut down by the mowers, it is wi- 
 thered: fp man iometinies is walking up and do%Nn a^. eafe in 
 the m<5rning ; and in the evening, is lying a corpfe, being V.r.ock- 
 ed down by a fuddea ftroke, with one or other of death'^ VvCa- 
 pons. The-llovver, at bell, is but a weak and tender thing, of 
 fhort continuance, where-et'cr it grows: but (obferve) man is 
 r ot compared to the fiov/er of the garden ; but to the fiower cf 
 ti;e fiekl, which the foot of every bead may tread down at any 
 time. Thus is our life liable to a thouhnd accidents every day i 
 any of which may cut us off. But though we fnould el'cape all 
 thefe, yet at length tliis graTs v.ithercth, this flower fadcth of 
 itfelf.- It is carried off, * as 'ihc cloud is confumed and vanilheth 
 away,' Job vii. 9. It looks big as the morning cloud, which 
 promlfeth great things, and raileth the ex perflations of the huf- 
 bandman ; but the ilm rifeth, ?.n\X the cloud is fcattered ; death 
 comes, and man evaniiheth. The Apoftlc James propofeth the 
 queilicii,* What is your life ? chap.iv.i 4. Hear his own anfwer, 
 * It is even a vapour that appeareth for a little time, and then 
 vanifheth away.' It is frail, uncertain, and laikth not. It is 
 «^fmoak, which goes outof t.iC chimnsy^ aiif it would darken 
 
 X2 ' tae- 
 
244 I^Ians Life Vanity, State IV. 
 
 the face ofthehcaveus ; but quickly is Icattcrecf, an J appears no 
 more; thus goeth man's life, arid where is \ic\ It is a wind. 
 Job vii. 7. * O remember that my life is wiml.* It is b*^ a 
 paifing bUrt, a (hort puflT, * a wind that pafTeth away, ami 
 Cometh not again,' Pfal. Ixxriii. 39. Our brc*ath is in our nwl- 
 trils, a? it were always upon tl>e wing to depart ; ever pafling 
 and repalfinr, like a traveller ; until it go axs^ny For good and 
 all, not to return, till the heavens be no more. 
 
 Lastly, Man's life isi fwift thing ; not only a paiGug, but 
 a flying vanity. Have ycK\ net obfervcd how f^ifti^ a fhack)w 
 hath run along the ground, in a cloudy and v/indy day, fudden- 
 ly darkening the places beautified before with the beams of the 
 fun, but as faddenly difappearing ? Such is the life of man on 
 the earth, for * he fleeth as a Hiadow, and contiaueth not,* 
 Job xiv. 2. A wearer's fliuttle is very Iwift iu its motion ; in 
 a moment it is thrown from one fide of tlic web to the other: 
 yet ' our days are fwifter than a weaver's ihuttle,' chap. vii. 6. 
 How q uickiy is man tolTed through time into eternity ! Seo how 
 Job defcrjbes the fwiitnefs of the time of life^clwp. ix. 25. *No^ 
 my days are fwifter than a poft : they Hee away, they fee no 
 good.' Ver. 26. * They are hailed away as the Iwift (hips; as 
 the eagle that hadeth to the prey.* He comixircs his days with 
 a poft ; a foot poft ; a runner, who runs fpeedily to carry tid- 
 ings, and will make no (lay. But, though the poll were like 
 Ahirnaaz, who over-ran Cufhi : our days would be fwiftcn^han 
 he, for they Jiee away, like a man fleeing for his lift, before tlie 
 purfuing enemy ; he runs with his utmoll vigour, yet our days 
 run as fall as \x. Howbcit, that is,*not all. Kven he who is 
 iiceing for his life, cannot run always ; he muft needs Ibmctimcs 
 ftand ftiil, ly dcjwn, or run in fome-whcre, as Sifcra did i».:o 
 Jad's tent, to rcfi'cfh himfclf -, but our time never haitf. 
 Therefore it is compared to 0iips, which can fail nrj^ht and day 
 without intcrmiilicn, till they be at their port ; and Iwift fliipi., 
 (hips of defire, iu which men quickly arviv e at the dclirtd haven ; 
 or, fliips of plcafure, that failnM^re iwiftly than (hipsof bnrdcn. 
 Yet the wimd failing, the (hip's courle is marred : but our time 
 always runs w)th a rapid courfe. Therefore it is compared to 
 the eagle flying : not with his ordinary flight, for that is not 
 fulficienC to reprefcnt the fwiftncfs of our days; but when he 
 fiie? upon his prey, which is with an extraordinary Twiftnefs. 
 And thus, even thus, mir days fly away. 
 
 Having thus dilcourfcd of dcith, let us improve it, in difcern- 
 ing tlie vanity ot* trie world ; in bearing up, witLChrili.ian ccii- 
 
 tejU- 
 
•Head I.' ■ The Vanhycf ths, World, 245 
 
 tentment and patience, under all troubles aad difficulties In it j 
 in mortifying ourlufts ; in cleaving unto the Lord v/ith purpolc 
 «f heart/ga all hazards ; and in preparing for death's appioach. 
 And/ Firft, Let us hence, as in a looldng-glafs^ behold the 
 vanity of the world ; and of all thefe things in it, which men 
 fo much value and eiieem, and therefore fet their hearts upon. 
 The rich and the poor are equally intent upon this world ; they 
 bow the knee to it ; yet it is but a clay god : they court the 
 bulky vanity, and run keenly to catch the Ihadow i the rich 
 man is hugged to death in its embraces j and the poor man 
 wearies himlelf in the fruitlefs purfuit. -(What v/onder if the 
 world's fmiles overcome us ; wlien we pui lue it fo eagerly, even 
 while it frowjis upon us?) But look into the gra\e, O man, 
 confider and be wife \ liften to the doctrine of dsath ; and learn, 
 (i.) That hold as fall as thou canft, thou (halt be forced to let ' 
 go thy hold of the world at length. Though thou load thyfelf 
 with the fruits ofthis earth,; yet all fhall fall off when thou 
 comeft to creep into thy hole, the houle, under ground, ap- 
 pointed for all living. When death comes, thou miL^ bid an 
 eternal faVewell to thy enjoyments in this world : thou muft 
 leave thy goods to another : and ' whofe fhall tiiofe things be 
 which thou haft provided V Luke xii. 20. (2.) Thy portion 
 •f thefe things Ihall be very little ere long. If thou ly down en 
 the grafs, and ft retch thy felf at full length, and obferve tlx 
 print of thy body when thou rifeft, thou n.iayft fee how miKh of 
 this earth will fall to thy fhare at !aft. It may be thou fha^ t get 
 a coffin, and a winding- Iheet ; but thou art net fure of that : 
 c ^any who have had abundance of wealth, yet have not had fo 
 much when they took up their new houfe in the land of lilence. 
 But however that be, more ye cannot expert. It was a morti- 
 fying leflbn, Saladine, when dying, gave to his foldiers. He 
 called for his itandard-bearer, and ordered him to take his 
 winJinpj-fheet upon his pike , and go out to the camp with it, 
 and tell them. That of all his conquefts, vi^orie<; and triumphs, 
 he had nothing now left him, but that piece of It. en to wrap 
 Us body in for burial. Laflly, This world is a falfe friend, who 
 leaves a man in time of greatefl need ; and flees frosn him when 
 he has moft ado When thou art lying on a death-bed, all thy 
 friends and relations cannot refcue thee ; all thy f-.bftance can- 
 not ranfom thee ; nor procure thee a reprieve for f>nc day ; nay, 
 not for one hour. Yea, the more thou pofTeiTeft of this world's 
 goods, thy forrow at death is like to be the ';reattr; for tho' 
 oix may live mor* connnodioufiy ;n a palace, than in a cottage ; 
 
 X 3 y«t 
 
246 A Storehufe f»r State IV 
 
 vet lie may die more cafily in the cottage, m here he has very 
 little to make him fond or life. 
 
 Secondly, It may ferve a* a ftore-houfc for Chnllian content- 
 meat: and patience under worldly lolfes and croll'es. A tlols 
 application of the do<ftrine of death is an excelient remedy 
 againll fretting ; and gives f«mc eale to a rankled heart. When 
 Job had fullained very great lofles, he lat down contented with 
 this meditation. Job i. 21. * Naked came 1 out of my mother's 
 "Womb, and naked Ihall I return thither ; the Lord gave, and 
 the Lord hath taken away, blclfed be the name of the Lord.* 
 When providence brings a mortaUty or murrain among your 
 cattle, how ready are you to fret and complain 1 But the ferious 
 confideration of your own death (to which you have a notable 
 lielp from fiich providential occurences) may be of uie to filence 
 your complaints, and quiet your rankled fpirits. Look to the 
 houfe appointed for all living, and learn, (i.) Tliajt yc muft 
 abide a forer thrult, than the lofs of worldly- goo^s. Da not 
 cry out for a thruft in the leg or arm ; for ere long there will be 
 a home-thruft at the heart. You may lofe yowr deareil rela- 
 tions : th^ wife may lofe her hufband ; and the hulbaad his wife : 
 the parents may lofe their dear children, and the clwldren thci 
 parents. But if any of thefe trials happen to you, remcraUr 
 you muft lofe your own life at laft ; and.* wherefore doth a llv- 
 "Sng man complain?' Lam. iii. 59. It is always pr ' '• ' to 
 confider, under affliftion, how our cafe might have I . . -^le 
 than it is. Whatever be confumet^ or taljen from us, \ it i* < :" 
 the Lord's mercies that we ourfelveS are not confumed,' ver.2 J. 
 »{2.) ItUbut for a (hort fpace of tim« we are to be in this world. 
 It is but little our neceflitJes require in this fliort fpace of time ; 
 when t'eath comes, we will ftand in need of none of thefe thuigi. 
 Why fhould men rack their heads with cares how to provide 
 for to-morrow ; while they know not if they ihall need any 
 thing to-morrow I Tho* a man's provifion for his journey, be 
 pear fpent, he is not clifquieted, if he think he is near home: j.re 
 you wort n^ with candle lijlht, and is there little of your candle 
 left ? It may be there is as little fand in your glafs ? and if ib, 
 y« hnve little ufe for it. (5.) Ye have matters of greater 
 weight that challcnore your tare. Death's at the door, bcv^a- • 
 ■you loie not your Ibuls. \i blood break out at one part of tk ; 
 Ihody, tlicy k!e to «pen a vein in aiKJther part of it, to turn tiie 
 flream of blood; and fo to flop it. Thus tlie Spirit of Gc.I 
 fcxiietinws cures men of forrow for earthly thin^is; hy opnin;; 
 tfce heart-vein to biccd for i.n, DiJ v/c '^nirllic '. ' ■ - '- tliinp 
 
 ihe 
 
Head I. ContcBtmcr.t and Patience, 24*7 
 
 the mere vijrorouily that our affairs in this hte profper not, we 
 flioulJ thereby gaiiv a double aiivaiitagt: our worldly lorrow 
 wouW be divertetl, and our beft treallire increafed. (4. ) Croires 
 of this nature will not lail long. The world's imiies and trov. us 
 will be qaickly buried together in everlafting tbrgettuinels. Its 
 fmilcs go aw ay as the foam on the w ater : and its frowns are 
 ^ a palling ftitch in a man's iide. Time fiies away with iwift 
 wings, and carries our earthly comforts, and erotics too, along 
 with it : neither of them will accompany us into the houle ap- 
 pointed for all living, Job iii. 1 7. * There the wicked ceale from 
 troubJing, and there the weary be at reft.' Ver.- 18. * Tftere 
 the priioiiers' relt together, they hear not the voice of the op- 
 preflbr.* Vcr. 1 9. * The fmall and great are there, and the 
 fervant is free from his mafter.' Calf your eyes on eternity, 
 and ye will fee, affliction here is but for a moment. The truth 
 is, out time is )^o very fnort, that it will not allow either our 
 joys, or griefs to come to perfeclion. Wherefore, let them that 
 * weep, be as tlio' uhey weeped not ; and they that rejoice, as 
 tho' tliey rejoiced not,' &c. I Cor. vii. 29, ^o, ;i. (5.) Death 
 will put all men on a level. The king and the beggar mull 
 dwell in one houic, when thev come to their journey's end; 
 tho' their entertainment by ihc way be very different. * The 
 fmall and the great Are there,' Job iii. 19. We are in tliis world 
 as c»ii a ftage : it is no great matter, whether a man act the part 
 of a prince or a peafant ; for when th.ey have a<^ted their parts, , 
 they mull both gc;t behind the cujtain, and appear no more. 
 LafUy, If thou be, not in Chriil, whatever thy afSicYions now 
 be, troubles, a thouiand times worle, are abiding ti.ce in another 
 world. Deith will turn thy croiTes into pure unmixed cUrfes : 
 and tl>en how gladly wouldil thou return to thy former afflicted 
 liate, and purchaic it at any rate ; were there- any poilibility 
 Of lijcli aretmn. If thou be in Chriil, thou mayil well bear 
 thy crtjls. Death will put an end to all thy troubles. If a 
 mm Oil a journey be not well accomodate, w'here he lodgeth 
 oaiy for a niglit, he will not trouble himfelf much about thd 
 matter: becaulc he is not to flay there ; it is not his home. Xs 
 are on- the i-cad to eiernity ; let it not difqulet you, that you 
 Kieet with fonie harcliliipsin the inn of this world. Fret not, 
 becaufe it i? not fo well with you as with fome others. One 
 rnan ti-avcls with a cane in his hand ; his fello^v-travellcr' 
 (perhaps) has but a common frick, or iliff : either of them will 
 lerve the turn. It is na great matter which of them be yours ; 
 both will be laid ailde when yow come to vour- journey's end. 
 
 Thirdly, 
 
248 A Bridle to curb LuJIs, Stitc IV. 
 
 Thirdly, It miv fervefor a biiditf, to curb all mannerof Iuft«, 
 particularly ihofe co'iver&nt about the bf^dy. A ferious ''.•ilit 
 made to coiJ dcadi, a/d tliat iolitary manfion, the gravc^ might- 
 be oFgvtxl ule to rcprefb them. 
 
 i(l, It may be of bfe to caufc men remit of their inordioate 
 care for the body ; which is to many the bane of tlieir fouls. 
 Often do thel'e q'ueltions, < Wha: fhall' we eat ^ What (hall we 
 driiik? And wherewithal fhall \vc be clothed ?' leave no room 
 for ar.otf er of more importance, viz. ' Wherewith (hall J-come 
 before the J.ord ?' The foui it put to the rack, to anfwer tbefe 
 mean quelbon*, in favour di' the body ; T.hile its own eternal 
 interclts arc ncgle<5ted. But ah ! why are- men fo bufy to re- 
 pair the ruinous cottage ; leavipg the inhabitant to bleed to death 
 of his wound?, unheeded, unregarded ? Wh^ Jo much care for 
 the body, to the nej^lefting of the concerns of the immortal foul ? ' 
 O! be not {o anxious for what can only ferve your bodies ; fince 
 ere long, the clods of cold earth will fer^e for back and 
 belly too. 
 
 2dly, It may abate your pyjde on accoimt of boilily endow- 
 ments, which vain man is aj»t to glory in. Value not yourfelves 
 ©n the bloJfom of youth ; for \vhile ye are in your blooming 
 years, ye arc but ripening far a grave : ani death gives the fatal, 
 ftroke, without afic.ag-any body's age. Glory not in your 
 ftrength, it will t^iiickly l>e gone : tl^ ticie will foon be, when 
 you {hall not be able to turn yourfelves on a bed ; and you mnft 
 be carried by your giieving friends to your long home. And 
 what lignifies your healthful conftitution ? Death does not al- 
 ways enter in fooneil Avhere it begfhs Iboneft to knock at the 
 df3or ; but makes as great idifpatch with fome in a few hours, as 
 with others in many year^. Value not yourrdves on your 
 beauty, which ' (hall tonfume in the grave,' Pial. xVix. 14* 
 Remember the change death makes on the faircft face, Job 
 xiv. 20. * Thou chattgeil his countenance, and fenJeth hint 
 away.' Death makes the greatell beauty fo ioathfome, that 
 it muft be buried out of fmht. Could a looking-glafs be ufed in 
 the houfe appointed for all living ; it would be a terror to thcle, 
 who now look oftner into their glafles than into their Bibles. 
 Aiid what tliough the body be gorgeoufly arrayed I The finefl 
 clothes arc but badges of our lift and fhame ; and, in a little 
 will be exchanged for a winding-fheet ; when the body will 
 becf)me a ficaft to the worm?, 
 
 ;diy, It may be a mighty check upon fenfuaVity and flefhly 
 iaft:, I Pet. il.'li. * I befeech you, as ftj^iigers arid pllj^injs^ 
 
Head I. A Bridts io curb Lujls, 249 
 
 abftain from flelhly lufts, which war againfi the foul/ It is 
 I hard to caufe wet wood take fire : and when the hre doth take 
 jhold of it, it is ibon extinguifhed. Sejifuality makes men mod 
 jilniit for divine communications, and is an etiedual me;ins to 
 {quench the Spirit. Intemperance in eating and drinking car- 
 ries on the ruin of foul and body at once ; and hatlens death, 
 I while it makes the man molt unmeet for it. Therefore, * tike 
 heed to yourfelves, left at any time yoar hearts be overcharged 
 with furfeiting and drunkennefs, and fo that^ay come upon you 
 unawares,* Luke xxvi. 54. But O, how often is the ioulllruck 
 through \fith a dart, in gratifying the fenfes! At the ("e doors 
 deilruction enters in. Therefore * job mads a covenant with 
 his eyesj' chap, xxxi. i. * The mouth of a ftrange woman is a 
 deep pit ; Ke that is abhorred of the Lord fhall fall therein,* 
 -^rov. xxii. 14. * Let him that ftandcth take head left he fall.* 
 Beware of lafcivioufnefs J ftudy modcfty in your apparel, words 
 and aflions. The ravens of the valley of death will- at length 
 pick out the wanton eye : The cbfcene filthy tongue will at 
 length be cjuiet, in the land of lilence ! and grim death embra- 
 cmg the body ia its ©old arms, wiii eiiectually allay the head of 
 all iiclhly lulls. 
 
 Lastly, In a word, it may check our earthly mindednefs ; 
 and at once knock down the lufc of the fiefli, ti>e luft of the eyes, 
 and the pride of life. . Ah 1 if we mull die, why are we thus \ 
 Why fo fond of temporal things: {^ anxious to get them, lb 
 eager ia the embraces of them, fo mightily touclied with the lofs 
 of them ? Let mc, upon a view of the houfe appQinted for all 
 living; befpeake the worldiii^ in the word? cf Solomon > Frov, 
 xxlii. 5. * Wilt thou fet thine eyes upon that which isnoc? ^ox 
 riches certainly make themCelveF wings, they Hee away as aa 
 eagle towards heaven.' Riches and all worldly things ai'e bat 
 a fair norlilng : they are that which is n£)t. They are not 
 what they fcem to be : tliey are alf but j^lded vanities^ that 
 deceive the eye. Comparatively they are not : thcu-e i^ miinite- 
 ly more of nothingneis and ncH: being, than of being and i"«ality 
 in the beil of them. Wiiat is the world, and all :hat is i:. it, 
 but a railii*»n , or fair fhow,-luch as men make on a liar-,, a palling 
 ihow ? I Cor. vii. :;i. Royal poii:p is but a gaudy foow, or 
 appearance in God's account, Acts xmv. 2^. The beft name 
 they get is gootl things ; but, obferve it, they are only the 
 wicked m;vn*s good things, Lukexvi. 25. ' Thou in thy life- 
 time receivedil thy good thing*;,' fays Abraham in the par.^.ble 
 to the rich man in hell. And v.'ell may the men of the world 
 
 cal-1 
 
±$0 A Spring cf Chnft'tan Kefohilon. S: ate IV. 
 
 call thefe things their goods : for there is ao other gootl in t' 
 
 about them, nor attending tbem. Now wilt thou fet : 
 
 eyes upon empty- fhows and fancies f. Wilt thou ' cjufs thine 
 eyes to fly on them,' as the word is ? Shall muis hearts "jy r. i 
 at their eyes. upon them, as a ravenous bird on its prey ? ii 
 do, let tbem know, that, at length thcfe (hall liy as raft - 
 from them, as ever their eyes liew upon them : like a flo. 
 feir feathered birds, tiiat fettle on a fool's ground ; the \vii?vw 
 when he runs to c»';tch them as his own, do immediately take 
 wirig, fly away, and, fittiiig dmvn on hk ne^gl^bour's ground, 
 elude his expectation, Luke xii. 21. *■ Tliou fool, this n'ght th\ 
 it»ul ftiall be required of thee : then whofe (hall thefc things be r 
 Tho' you do not make wings to them, as many do ; tl-ey m -tkt 
 themfdvcs wi£j^,and fly away ;. not as a lame houie- bird, which 
 may be catched again : nor as an hawk, that -will (how wliend 
 fte is by her bells, and be called a^ain with the lare : but ^ 
 cagie, which qtcc'idy '^zi out of light, and cannot be recA. . 
 Forbear thou to bsfcold thefe thir»gr, O mortal ! there is no rc:^ 
 for., thoQ fnouldd fet thine eyes upon them. This v/orld « ^ 
 great inn, in the ro?.d to eternity, to w] i^h thou art traveU'mj^ 
 Thou art attended by thefe thinjjs, as Cervants bclongmg to thi 
 inn, where thiou lodgell, they wait upon thee, while thou art 
 there; and v^Tsen thou goeil away, they will, convoy ihee to 
 the door. But they are not thine, the) will uot go avray with 
 thee ; but return to wait on otiier ftrangers,a£ they did /u thee. 
 Fifthly, It hiay fer^'C as a fpring of Cliriiliin rcfolution, t« 
 cleave to Chrift, adhere to his truths, and ccntioue in his way v 
 w!;atever he may fuffer for fo doings It would much allay the 
 fear of man, that bringeth a fnare. * Who art thou, tJiat tho* 
 fhouldft be afi-aid oF a man that (hall die V I(a. li. 12. Look cm 
 perfecutors as p?e. is of brittle clay, that (hal! be dafhed to 
 pieces : for then llull ye defpife ihem as foes, that arc mortal ; 
 whofe terrors to others ji the land of the living, (hall quickly 
 die witli thcinfelves. The ferious confideration of the (hoitndi 
 ©four lime, and the certainty of death, will teach us, that all 
 the advantage we can make Wy our apoftacy, in time of trial, is 
 not worth the while : it is not worth going oat of the way to 
 get it: and what v.c refuf^ to forego fo- Chrift'5 fake, may 
 quickly be talan from us by death. B^t, we can never lofc it 
 i^> honourably, as for the eiufe of Cnrift and his gjfpe! i ir^j^ 
 what glory is it, that yc give up what ye have in the world, 
 when God takes it away from you by death, V'hether you will 
 tK Dot \ This coafi^rarioa may teach us to luidervalue life it- 
 
 fdf, 
 
i^ead I. ASpur inciting iofre^ar^ fir Death, 251 
 
 -fclF, and chufc to forego it, rather than to fiTi. The woriV that 
 -4riea can do, is to take away. that life, which we cannot long 
 keep, tho' ail the world (houid confpirc to help us to retain the 
 Spirit. And if we reFuie to offer it up to God, v.hen he calls For 
 it iu defence of hjs honour, he can take it from us another wayj 
 .as it faicd ^\'ith him, who could not bum for Chriil, but was, 
 .afterwards burnt by an acciuerital ure In his heule. 
 
 - Laftly, It may icrve for a fpur, to mcitc us to prepare for 
 
 death.' Conftder, ( I .) Your eternal l:atc will be accoiding to 
 
 the ilate in which you die : death w U r>pen tlw dorrs ofheaven 
 
 -or hell to ycu. As the tree fali^, fc it fn^il ly thro* eteniity. 
 
 If tl>e infant be dead-born, the whole v/<,.rld will not raile :t to 
 
 4ife a^Jim : and if one die out ofChrift, in an unrejenerate (late, 
 
 there is no more hope of him for ei er. (2.) Serfejfly confider 
 
 what it is to go into another wo- id : a world cf fpirit^, where- 
 
 v.lth we are very little acquainted. How friEl.t.ful is converfe 
 
 tvith fpirits^ to poor mortah", in this life ! and, how dreadful is 
 
 -the cifc, when-men are hurried away into anoth.er world, uot 
 
 - knowing but devils jnay be their companions for e\ cr 1 let us 
 
 ■thcu give all diligence X.n make, and advance, our acq'. rdntance 
 
 ^vitiitha Lord cf that world. (5.) It is but a (hoit t-me ys 
 
 have to prepare for death, therefore, now or never : feeing the 
 
 w time ailigned for preparati«jn will loon be orer. Ecdef. ix. lO. 
 
 ^ Whatfoever thy hand findetli to Aoj do it with thy niigljt: 
 
 for there is no work, nor device, nor knowledge, nor vriltiom in 
 
 die giave, whitlier thou goefl.' Kow tan we be idle, having 
 
 fo grfSit a work to do, and fo little tirrie to Jo it in r But If tl^e 
 
 time be fhort,-the work of preparation f«»r vleath, though hard 
 
 work, will not laft lonj^. The fhatk>\v? of the evei/n;g make 
 
 tije labourer work chearfully, knowing t!iC time to be at hand, 
 
 when he Ihall be called in from hi^ iabcur. (4.) Muthcfour 
 
 • ihort t'me is over already : aud the younneil of u? all caniv^t 
 allure himfelf, that there is as much of his t!!re to ccme. as is 
 paft. Our r^ Ii: :he wor'd is but a fhoi t preface to long eter- 
 nity : and mil .hcftlie talc-is t-:ld. i3'i\\ fiiall we Hot double 
 our dlhgence, when to mu*ch of our trrfieijlpent. and fo I'-ttle 
 
 • ofoui- great work '^ done? (5.) The rretent I'me is nying 
 W^7 : and wc cinnnt bring back time pad, it hath taken an 
 etCrual farewel cf us : there is no kindling the fire again that is 
 
 ' bur- to afhcs. The rime to come is not ours: and we \ ave 
 no aifurance of a fha^rc in it, when -It cames. We have n '. : 
 we can call x'rs, but the prefent moment :^ and that iilly.:\^ 
 tway ! how foon our time may be at an jCu^ we know iior. 
 
 Die 
 
X52 The PVicked dyings driven s-jjay State IV, 
 
 Die we muft, but who can tell us, when ? IF death kept one fct 
 time for all, \Ve were ia no hazard ot'a lbr()rife : but daily ob- 
 lervation fliews us, there rs no Inch thing. Now the flying 
 fnadow of our life allows no time tor loitering. The rivers run 
 ipeedjiy into the lea from whence they came ; but not Jo fpeedi- 
 ly as man to the diilt from whence he came. Tlie ilream of 
 tune is th3 fviftdl cjnei>f, and quickly runs out to eteraity. 
 Laftly, If once death carry us off, there is no comitijT back 
 egain to mend our matters, Job :uv. 14. * If a man die, fhall 
 he live again V Dying ?i> a thing we cannot ^et a trial of; it i^ 
 what we can d» only once, Heb. i\. 27. Mt is appointed unt'- 
 men once to die. And that wlikh can be but once done, aiid 
 yet is of fo much importance, that our all -depends on having it 
 done ri<^hr; we have need to ufe the utmoll diftgcuce, that \\c 
 may do it well. Therefore prepare for death, aud do it 
 timeoufly. 
 
 If ye, who are unregenerate, afk n>e, what ye fiiall do, to 
 prepare for death, that ye may die fifelv ? I a^fwer, 1 have told 
 you already, what muft be done. Aud that is, your natu|^^rid 
 (late muft be changed : ye muft be born again ; y^nHRe 
 united to jefus Chrill by faith. And till this is dfltie, ve src 
 4iot capable of otlier directions, which belong to < ; 
 
 cnrnfortably ^ whereof we rnay difcourfe aftcrwaix.. -.. ...c 
 due place- 
 
 HEAD. IL ~~ 
 
 T/ie Difference betwixt the Righteous etftd the 
 Wicked in their Death. 
 
 Pr« VERES xiv. ^2. 
 
 Hhe JVicked is driven aivay in his IVickedfu/s : But the 
 Righteous hath ho^e in his D'ath. 
 
 THIS text looks like the cloud betwirA tht Ifraelites an«< 
 Eg}'ptiiins: having a dark fklc towards the latter, atiii 
 a bright tide towards the forn>er. It reprefents death like 
 Pharaoh's jay lor, briaging tlie chief butler and tlie chief baker 
 out of one pri!on ; the one to l>e r'»(lored to his ofn<e, and the 
 -other lobe led to execution. It fliowb the diiTereucc betwixt 
 
 the 
 
lead IL in their IVkkednefs. 25^ 
 
 ■^e godly ?.iid ungcdly in their death : who, as they aft a very 
 itferent part in life, lb, in death, have a vaftly different exit. 
 First, As to the death of a wicked man: here is, (*.) The 
 -naniier of his pailing out of the world, * He is driven away :* 
 i::.nielv, inhisdeadi: as is clear from the cppolite claufe. He 
 forc'ihiv thrall out of his place in this world ; driven away a* 
 iff before the win<f. (2. ) The ilate he j^lTeth away in. He 
 jiin a finfu! and hopelels l^ate. Firll, In a Unful ilate: 'He 
 driven away in his wickednefs. He lived in it, a;id he dies in 
 : his iilthy garments of (ic, in which he wrapt up himiclf ia 
 . life, are his priibn-garments, in w^hicli he (hall ly wrapt up 
 forever. Secondly, Inahopelcfs ftate : 'But the righteous 
 hath hope in his death :' wiiich plainly imports the hopeicirnels 
 of tiie wicked in their death. Whereby is not meant, that no 
 v/icked man Ihall have any hope at all, when he is a-dying. but 
 fhall die ill defpair. No- fomctimes it is fo indeed, but fre- 
 quently it is otherwife : foolifn virgins nmy, and often do hope 
 ) the laft breath. But the wicktd ntan has no fciid hope : and 
 .^ f'jr the dclufive hopes he entertains himfelf with, death will 
 root them up, and he Ihall be for ever irretrievably miferable. 
 
 Secondly, As to the dfath of a righteous man : ' He l.atk 
 ^hope in his death.' This is ufhered in wath a but, importing a 
 removal of tlieic dreadful circumilances, with which the wicked 
 man is attended, who ' is driven away in his wickednefs :' but 
 the godly are not lb. Not fo, (i.) In the manner of their 
 pafTing out of the world. The righteous is not driven away as 
 chatf before thcwind : but led away as a bride to the mamage- 
 chamber : carried away by the angels into Abraham's bofom, 
 Luke xvi. 22. (2.) Not foas to their ftate, wiv?n palling out 
 ^of thi^, life. The righteous man dies, (i. J Not in a fmful, but 
 -in a holy ftate. He goes not away in his liU; but out of it. In 
 his life he ^vas puttinp; off the old man, changing his prifon- 
 garmenti^ : and now the remaining , rags of them are rentoved, 
 and he is adonied with the robes of glory. (2. ) Not in a hope- 
 lefs, but a hopeful ftate. ' He hath hope in his death :' He has 
 the grace of hope, and the well-founded expedtation of better 
 'things, than ever he had in this world : and though the llream 
 of his hope at death may run fljallow, yet he lias ftill as much of 
 it, as makes him venture his eternal interefts upon the Lord 
 Jefus Chrift. Doctrine I. 
 
 IThe Wicked dyings are driven away in their fVickedneJlrj 
 and in a hopelefs State. 
 In fpeaking to this do<frrine, ( i .) I fhall fhew how, and in 
 "wlut icrJb, the wicked are ^ drive* away ia their wickedaef^ * 
 
 Y .: 
 
-iji The JVickeddyir.g^ driv:,n away State lY. 
 
 at death- (i.) I (bail difcover the hopeldHieis of their Hate 
 at death. And laftly, Apply the whole. 
 
 I. Ho.v, and in what leu^e the wicked are ' driven away in 
 - their wickedcels.' In dilcourlliig of diis matter, I Ihall biiefly 
 in<)ttire, (i.) What is meant by thtir b_ing * driven away.' 
 (2.) Whence they fhiJlbe driven, and whither. (3.) In whal 
 re.rpe<fl:5 tliev niay be Ijid, to be driven away in their vickedncfs. 
 But, before I pr<^^)ceed, let me adverlile )ou ; that you are mif- 
 taken if you thipk, that no peribns are to be called w-itked, but 
 they who are avowedly \itious and prophane ; as if the devil 
 could dwell in n<jne but thole whole name is legion. In fcrij^ 
 tare account, all w ho are not righteous hi the manner hereafter 
 cxplaine*.!, are reckoned wicked. And therefore the text divides 
 tlie w'ho!e world into two l'ort5, the righteous and the wicked : 
 -and ye will fee the laiiie thing in that oth^r text, Mai. iii. 18, 
 * Then (hall ye return, .^mi d-Jlem between the righteou 1 
 the wicked.* Wherefore, if ye-be not righteous, ycare ui^!. ^ 
 If ye have not an imputed righteouliieU, and alk) an implant^i 
 rig!ite<jufnefs; crholinefs; if ye be yet in your natural liatc, 
 iinre-fcnerat^d, not united to Cljrill by fa"th : howfoever n^oral 
 p.nci hlamclef; in the eyes of men, your con-\ erfaticn may be ; v ^ 
 are the wicked, who (hall be driven away in their wicke*dneiij 
 if death find you in that llatc. Now, 
 
 Fi.^.ST, As to the meaning of this phrafe,-^ driven away;' 
 t',e, e ■: c three things in it : the wicked Ihall be taken *w«y 
 ., violeiulv, and irreftft.bly, 
 :, Umenewed men (hail he t.iken-away fuddcnly a|ideath . 
 Kot that all wicked men die fuJderfty ; in»r that they are ail 
 wicked, wlio die lb, God forbid ! But, (i.) Death commonly 
 -romes upon them unex. .fted, and fo furprileth them ; as the 
 cJeluge came furprifingly on the old world, tho' they were fore 
 warned of it long before it caiiic : as travail conicth on a woman 
 ■with child, with furpriiLig fuddennefs ; although locked for, 
 2nd expected, i Th'Hl'. v. 5. Deatli f«.izcth thcjH, as a creditor 
 ^ioth h's debtor, to hale him to prifon, Pfel. Iv. i j. and ihdt 
 when they arc not aware. Deatii comes in, as a thief, at the 
 window, and tinds tlitm full of buly thoughts ^lU^uI this life, 
 which that very da-y perifli. (2) Death always fcizeih them 
 AJnprcpared for it : the oid houle fdih down about their ears, 
 before tliey have another provided. Wlien death calls tbcm to 
 the door, they have rot \\ here to lay thtir heads , unlefs it be 
 <w abed f»f fire and brimftone. The fbu! and body are as it 
 -xh-LTt iacgging one another in mutual embfacc: : when death 
 
 comes 
 
Head 11. • in thtir Wtckednefs, ^§ 
 
 comes r.ke a whirlwind, and feparates tliem. (i?.) Dc^th hur- 
 ries them away in a mon-,ent to dedruftion, and makes a mod 
 ! tfiGiial change : the man, for the mofl part, never knoA's where 
 he is, till ' in hell he litt up hjs eyes,* Luke xvi. 25. The floods 
 of wrath faddenly overwhelm his ibui j and ere he is aware, he 
 k plunged in the bottomlcfs pit. • 
 
 Secondly, The unrenewed man is taken away out of the 
 world violently. Driving is a vioient aition : * he is c!:alcd out" 
 of the world,' Job xviii. 18. Fain would he flay if he could : 
 but death drags him away like a malefactor to the execution. 
 He fou^^ht no other portion, than the profits and pleafures 
 of this v/orld ; he hath no other ; he really deiires no other : 
 how can he ihen go away out of ir, if he were not driven^i 
 
 Qiieil. But may not a wicked man be willing to die ? Anf. 
 He may indeed be willing to die; but (obler^e) it is only in cue 
 of three cal'es. (i.) in a fit ofpallion, by reafon of fome 
 u»uble th:u he i> impatient to be rid of. Thus many perfcns, 
 ^en their palTion has got the better of their reafon, and when, 
 on that account, they are moft unfit to die, will be ready to 
 Qr\f O to be gone ! but (hould their defire be Granted, and 
 deatii CfDme.at their call, they would quickly Hiew they were 
 not in earnefl ; and that if ihey go, they m-Hi: be driven away 
 agannii their wills. (2.) When they are brim- full of deljair, 
 they may be willing to die. Thus Saul murdered himfclf : and 
 SpVja wiiTieJ to be in hell, that he .mig^t know tl.e uttermcft of 
 what he believed he was to fyffer. In ti.is manner men may 
 fe.k after death, while it flies iTom them. But fearful is the 
 violence thefe do undergo, wliom the terrors of God do thus 
 dv'w^. ( 3.) When they are dreaming of happlnefs after dta:h. 
 Fooll.h virgins, under the power of del ufion. as to thtir flate^ 
 m^.y b? willing to die, having no f^r of lying down in lorrow. 
 How many are there, who can civc no icripture-ground for 
 thcT hope, who yet have no banils in their death ! Man-v are 
 driven to darknels fleeping ; tney go off like lambs, who v. oj Id 
 rore like lions, did they but know what place tliey are pr.inglo \ 
 though the chariot^ in whic)) they are, drive fiirioufly to the 
 depths of hell, yet they fear net, becaufe they are faft aile^p. 
 
 Lallly, The unregencrate man is '^akcn away irrcfiJl:i'blv. 
 'He mult go, th(»ug'n fore a^cii.ift iiis wiU. Death will take no 
 refufal, nor admit of any delay; tho' the nian has not lived 
 half his days, according t^ his own computation. If he will 
 not bow, it wili break him. If he will not come forth, it vill 
 pull the houte down about his ears ; fjr th.€rehc 012ft not ftav. 
 
 Y.2 - a:- 
 
2^& 7he JVUhd dyings driven away State IV. 
 
 Althovgh the phyfician help, friends groan>. the wJte and the 
 c)jildrei> cry, and the man himfelf ufe liis utmoft eifo. ts to retain 
 the Spirit, his foul is required of him; yield he mull, ainl go 
 where he flialL never more fee light. 
 
 Mecondi-y, Let us confidej-, wlrence tliey are driven, and 
 whither. V/hcn the wicked die, (i^) They are driven out of 
 this world, where tlity l'un>ed ; mto th*; oiaer world, wliere 
 they muft be judged, and receive th^ir particular fentepces, 
 Jrieb. ix. ' It is appointed unto men once to die, but af:er"thi 
 the judgment.' TIiey (hall no more return to tlitir beloved 
 earth. Tho' their hearts are wedded to their earthly enjoy- 
 iDcntc, they mull leave them ; they can carry nothing hence. 
 How liirrowful muft tb.cir departure be, when tliCy Ifavc nolh- 
 jng in view, lb good as that wiiich they leave behind them I 
 (2.) They are driven out of the fociety of the faints on earth, 
 into the lociety of the damned in hell, Luke xvi. 22. * The rick 
 man alfo died, and was buried.' Ver. 23. * And in hell he l^t 
 up his eyes.' What a multitude of the devil's goats do n(^^ 
 take place among Chrilt's (hecp ! but at death they (hali be 
 * Jed forth with the workers of iniquity,' Pial. cxxv. 5. There 
 is a mixed multitude in thisv/orld, but no mixture in the other ; 
 each party is t\\%-^ let by themlclvcs. Tito' hypocrites grow 
 here as tares among the wheat, death will root tliem up; a,;d 
 they (hall be bound in feundlcs for the fiie. (3.) Thev are 
 driven out of time into eternity. While time lalls with them « 
 there is hope; but when time goes, all hope goes with ':: 
 Precious time is now ly.ifiily fj'.cnt : it lies fo heavy upon tl - 
 hands of many, that they tiiink thc.'flfjlvcs obliged to take fe\t. 
 ral ways to drive away time. But beware of being at a hii 
 v/hat to do in life : improve time for eternity, whllft you have 
 it : for ere long dc:ath will drive it from you, and you from "it. 
 fo as ye (hall never meet again. (4.) They are driven out ( f 
 their fpecious pretences to piety. Death ftrips them of the 
 fplcndid robes of a fair profcHion, wjth which fome of them 
 were adorned ; and turns them off the ftage, in the rags of a 
 wicked heart and life. The word hypocrite properly iigmlies 
 a (^.age-player, who appears to be what indeed he is not. This 
 world is the (^age on which thele children of the devil pprfonate 
 the children of God. Their (hew of religion is the plas er's coat, 
 under whith one mud look, who will judge of them aright. 
 Naw death turns them out of their coat, and then they appear 
 in their native drefi: it unveils them, and tikes off their malk. 
 There are none in tlic other world, '.vho preteiul to he bettc 
 
 iht- 
 
Head II. in their Wickednefi, 257. 
 
 thaa they really are. Depraved nature adts in the regions of 
 horror, unallayed-, ^aixl undirguifed. Laftly, They are driven 
 away from all means' of grace : and are let beyond the line^ 
 quite out of all prpfpedt of mercy. There is no more an op- 
 portunity to buy oji for the lamp : it is gone out at death, and 
 cian never be lighted agaiA. There may be offers of mercy aftd 
 peace made aft«f^\e<r a/e gone ; but they are to others, not to 
 them> there aff !-;hcf fuch offers in the place to which they are 
 driven; thefe ofes are only made in that place^ from which 
 they are driven iway. 
 
 Lastly, In what refpedi may they be faid to be driven away 
 in their wickednefs ? Am. (1 •) In refpedt of their being driven 
 away in their iinful unconverttd ftate. Having hved enemies 
 to God, they die in a ftate of enmity to him : for none are 
 brougiit into the eternal ftate of confummate happinefs, but by 
 the way of the ftate of grace, or begun recovery in this life. 
 jThe child that is dead in l!.e womb, is born dead, and is caft 
 out of the womb into the grave: lb he who is dead, while he 
 liveth, or is fpiritually dead, is caft forth of the womb of time, 
 in the fame ftate of death, into the pit of utter mifery. O 
 miferable death, to die in the gall of bitternefs and bond of ini- 
 quity ! it had been incomparably better for luch as die thus, 
 that they had never been born. (2.) In regard they die finning, 
 adding wickedly againft God, in contraditflion to the divine law : 
 for they can do nothing hut fm while they live. So death takes 
 them in the very a(^ ot (inning ; violently draws them from the 
 embraces ef their lufts, and drives them away to the tribunal 
 to receive their fentence. It is a remarkabie exprtftion, Job 
 xxxvi, 14. < They die in youth:' the marginal reading is^ 
 * their foul dieth in youth :' their lufts being lively, tlieir defires 
 vigorous, and expedations big, as is common in youth. * And 
 their hfe is among the unclean :' or, * and the frompany (or 
 herd) of them dieth among the Sodomites :' i. e. is taken away 
 in the heat of their fm and wickednefs, as the Sodomites were, 
 Gen. xix. Luke vii. 2S," 29. (3.) In as much as' they arei 
 driven away, loaded with the guilt of all their ftns : tl^.is is the 
 winding-fheet, that ' fhall ly down w^ith them in the duft/ Job 
 XX. 1 1 . Their works follow them into the other world : they 
 go away with the yoke of their tranfgreirions wreathed about 
 their necks. Guilt is a bad companion in life, but hriw terrHjle 
 will it be in death ! it lies now, perhaps, like cold brirr.ftcT.eoa 
 f^ielr benum'd confciences ; but, when death opens the way for 
 fparks of divittc vengeai^e. like fire, to fall upon it 5 it will make 
 
 y 3 dread- 
 
158 The hopeUfnefs of the Unregen crate, Scite iV. 
 
 dreadful flames in the confcience, iii which the foul will be as it 
 were wrapt up for ever. Laftly, The wicked are driven away 
 in their \vxkcdners,in fo far as they die under theabfolutc power 
 of their wickednel's. While there is hope, there is Ibme reltraint 
 on the worft of men : and thefe moral endowments, which God 
 gives to ti number of men, for the benefit of mankind in this life, 
 are fommy allays and reilrainti upon the impetuous wickednefs 
 of human nature. But all hope being cut olf, and thefe gifts 
 "Withdrawn, the wickednefs of the wicked will then arrive at its 
 p«rfe(flion. As the it^Ai of grace fown in the hearts of the ele<^^ 
 come to their full maturity at death : fo wicked and hellifh 
 diipofltions in the reprobate come then to their liigheft pitch. 
 Their prayers to God will then be tumed to horrible curfes ; 
 and their prailes to jiideous blalphemies,Matth.xxii. 13/ There 
 fhall be weeping, and gnafhing of teeth.* This gives a difmal, 
 but genuine, view of the Itate of the wicked in another world. 
 
 IL I fhall dilcover the hopelefTuels of the ftate of unrenewed 
 meii, at death. It appears to be very hopelefs, if wc coniider 
 tliefe four things : 
 
 Firft, Death cuts off all their hopes and profpefts of peace 
 and pleafure in this life. Luke xii. 19. ' Soul^ thou haft much 
 goods laid up for many years, take thine eafe, cat, drink and be 
 inerry. Ver. 20. But G >d laid unto him. Thou fool, this night 
 thy foul fliall be required of thee ; then whofe (hall thofe thi'-gs 
 be, which thou-hall provided ?' They look for great matins in 
 this world ; they hope to increafe thfir wealth, to fee theff fa- 
 milies profper, and to live at eafe : butvleath comes like a flormy 
 wind, and (hakes off all their fond hopes, like green fruit from 
 off a tree. * When he is about to fill his belly, G©d (hall call- 
 the fury of his wrath upon him,' Job xx. 2;. He may begin a 
 web of contrivances, fur advancing his worldly intereft : but 
 betbre he gets it wrought out, dea<h corner, and cuts it out. 
 * His breath goeth forth, he rcturneth to his earth : ;n that very 
 «Iay his thoughts pcrifii,' Pfal. cxlvi. 4. 
 
 Secondly, When death come<, they have no folid grounds to 
 hope for eternal happincfi : *■ For what is the hope of the hy- 
 pocrite, tlio' liC hath garned, when God taketh away his foul ?* 
 Job xxvii. 8. Whatever hopes tliey fondly entertain, they are 
 not founded on. God's word, which h the only fure ground of 
 h"»pe : if they knew their own enfe, they would lee themfclves 
 l^\^Ss happy iii a dream. And imieed what hope can they have ? 
 Thf law is plairt againft theni, and «ondcmns them. .The curfes 
 •fit (thcie c'jrds of death] arc about them already. The 
 
 Da* 
 
Hc^ad II. The Hopehfncfs ofths Vnrsger.cratt, 259- 
 
 Saviour, whom they flighted, is now their Judge;, and their 
 Jud[Te is their eiicmy. Hcf. then can they hope ? They }"iave- 
 boited the door oF mercy agaiuit tiiemlelve?, by their unbelief. . 
 They have delpifed the remedy, and therefore nuifl die without 
 mercv. Ttiey have no laving intereft in jel'us Chriu,' the only 
 ehannel of coaveyaiice, in which mercy flows ; and therefore 
 they can never take of it. The fword of juilicc guards t,he door 
 of mercy, fo as none can enter in, but the members of tiie my- 
 ftical body of Chrilt, over whole heads is a covert ot atoning, 
 blood, the Mediator's blood. Thcfe indeed may pafs without 
 harm, for julVice has nothing to require of them. But others 
 cannot pals, fmce they aje not in Chriil : death- comes to them 
 witli the fling in it, the iting of unpardoned guilt. Ir is armed 
 againfl: them with all the force the fanftion of a holy law can 
 give it, I Cor. xv. 56. ' The IHng of death is fin, and the ftrength 
 of fin is the law.' When that law Avas given on Sinai, * the 
 whole mount quaked greatly,' Exod. xix. 18. When the 
 Redeemer was making Iiiti:^fa»5tion for the cleft's breaking of it, 
 the earth did qnake, and the rocks rent, ^latth. xxvii. 51. 
 What pollible ground of hope then is there to the wicked man, 
 when death comes upon him arnied with the force of this law ? 
 How can he efcape that lire, which * burnt unto the midil of 
 heaven V Deut. iv. 11. How Ihall he be able to fland in that 
 fmoke, that * alcended as the fmoak of a furnace T Exod. 
 xix. 18. How will he endure the terrible thunders and light- 
 nings,' ver. 16. and dwell in ' the darknefs, clouds and thick 
 darknels V Deut. iv. 1 1. All thele reiembiances heaped toge- 
 ther, do but faintly reprefcnt the fearful tempeit of wrath and 
 indignation, which fhall purfue the wicked to the lowell hell ; 
 and for'everabide on them, who are driven to darkneG at death. 
 Thirdly, Death roots up their delufive hopes of etemaVhap- 
 pinefs : then it is their covenant with death, and agreement 
 with hell is broken. They are awakned out of their golden 
 dreams, and at length litt up their eyes : Job. viii. 14. '^ Whofe 
 hope fhall ke cut off, and whofe trull fhall be a fpider's web.* 
 They truft all fhall be well with them after death : but this 
 their trull is but a web woven eut of their ow^n bowels, with a 
 great deal of art and induftry. They wrap tbemfelves up in 
 this their hope, as the fpider wraps herlelf in her web. But it 
 is but a weak and flender defence ; for however it may witk- 
 fland the threatnings of the word of God ; death, that befom of 
 deftruftion, will Iweep them and it both away, lo as there fhall 
 not be the leall Hired of it left tl>cm j but he^ who this moment 
 
26o Cautions agalnfl State IV. 
 
 will not let his hope go, fhall next moment be utterly hoptlefs. 
 Death overturns the houfe built oa the land : it leaves no man 
 under the power of delufton. 
 
 Laftly, Death makes their ftatc abfolutely, and for ever 
 liopelcfs. Maiter> cannot be retrieved and amended after death. 
 Forj (i.) Time once gone can never be recalled. If cries or 
 tears, pr^ce or pain^, could bring time back again ; tlie wicked 
 man might ,hav< hope in his death. But tears of blood will not 
 prevail ; nor will his roaring for nilUions of apes, caufe it to 
 rciurn. The fun will not (land ftill until the fluggard awake, 
 and enter on his journey : and wlren once it is gone down, he 
 needi not exptift tlie night to be turned into day for his fake : he 
 mull lodge thro' the long night of eternity, where his time left 
 him, (2.) There is no returning to this life, to amend what 
 is amifs: it is a ft ate of probation and trial, which terminate < 
 at death ; and therefore we cannot return to it again : it is but 
 once we thws live, and once we die. Death carries the wicked 
 man to his own place, Ads i. 2 5. This Ufe is our working day : 
 death clofcth our day and our work together. We may readily 
 imagine the wicked miglit have fome hope in their death i if, 
 after death has opened their eyes, they could return to life, and 
 have but the trial of gne Sabbath, one offer of Chrift, one day, 
 «r but one hour more, to make up their peace with God : but, 
 man lieth down, and rifeth not till the heavens be no iporc : 
 they fhall not awake^ nor be raifed out of their fleep.' Job xfv.l «. 
 Laftly, In the other world, men have no accefs to get their 
 ruined ftate and condition retrieved, jf they never fo fain would. 
 * For there is no work, nor device, nor knowledge, nor wiidom 
 in the grave whither thou goeft,* Ecclef. ix. 10. Now a man 
 may flee from the wrath to come ; now he may get into a re- 
 fuge : but when once death has done its work, the door is thut : 
 there are no more offers of mercy, no moic pardons : where 
 the tree is fallen, there it muft ly. 
 
 Let what has been faid be carefully pondered, and that it 
 ■nay be of ufe, let me exhort you. 
 
 Firft, To take heed that ye entertain no hopes of heaven, but 
 what are built on a f^lid foundation : tremble to think what fair 
 hopes of happinefs death fwceps away like cobwebs; how the 
 hopes of many are cut off, when they feem to themfelves to be 
 on the very threfhold of heaven ; how, in the moment they ex- 
 pc(^1cd to be carried by angels into Abraham's bofom, into the 
 regions of blifs and peace, they are carried by devils into the 
 fociety of the daoincd iu hell, into the pUcc of torment, and 
 
 re- 
 
1^ 
 Head II. falfe Hopes of Heaveru 26* 
 
 regions oF horror. I befeedi you to beware, (i.) Of a hope 
 built up, where the ground was never cleared. The wife builder 
 digged deep, Luke vi. 48. Were our hopes of heaven never 
 fhaken ? but ye have had good hopes all your days ! Alas for it ; 
 you may fee the myftery of your cafe explained, Luke xi. 21. 
 
 * When a ftrong man armed keepeth his palace, jbis goods are 
 in peace.' But if they have been (haken, take heed left there 
 have only fome breac>.£s been made in the old building, which 
 youjiave got repaired again, by .w^ays and means of your own. 
 I afilire yo«, y»ar hope (howfoever fair a building it is,) is not- 
 to truft to ; unlefs your old hopes have been razed, and you 
 have built on a foundation quite new. (2.) Beware of that 
 hope' which looks bnik in the dark ; but lofeth all its luftre 
 when it is fet in the light of God's word, when it is examined 
 and tried by the touchftone ©f divine re^-dation, I John iii. 20 » 
 
 * For every one that doth evil, hateththe light, neiiber.cometh 
 to the light, left his deeds fhould be reproved.^ Vcr. 21. But 
 lie that doth the truth, cometh to the light, that liis deedfc may 
 be mademanifelt, that they are wrought in God.' That? hope, 
 which cannot abide fcriptu re- trial, but fmks when fearcli^ into 
 fey facred truth, is a delufion, and not a true hope : for God's 
 word is always a friend to the graces of God's Spirit, and an 
 enemy to deiQuon. (:.) Beware of that hope, which fiands 
 "witliout being fupported by fcripture evidences. Alas ! many 
 are big with hopes, who cannot give, becaufe they really have 
 not any fcripture-grouvnls for th.em. Thou hopeft that all Ihall 
 be well with thee after death : but what word of God is it, on 
 which thou haft ' been caufed to hope ?' Pfjl. cxix. 49* What 
 Icripture-evidence haft thou to prove, that thy hope is not the 
 hope of the hypocrite? What haft thou, after impartial felf- 
 cxamination, as in the fight of God, found in thyfelf, which the 
 word' of God determines to be a fure evideiure of his right to 
 eternal life, who is poftefTed of it ? NumbcT^ of m^n are ruined 
 with fuch hopes as ftand unfupported by (cripture-evidence. 
 Men are fond and tenacious of thefe hopes; but death will throw 
 thenn down, and leave the felf-deceiver hopelefs. Laftly, Be- 
 ware of that hope of heaven, which doth not prepare and dif- 
 pofe you for heaven, which never makes your foul more holy, 
 I John iii. 3. ^ Every man that hnth this hope in him*, purifieth 
 himfelf, even as he is pure' The hope of the moft part of men 
 is, rather a hope to be free of pain and torment in another life; 
 than a hope of true l-.appinefs, the nature whereof is not under- 
 f!: >od and difuerned : and therefcweit ftakes douaui £u:h and 
 
 - • . . in- 
 
l62 Exhotiatton to Sinners, * State IV. 
 
 indolence, and docs not excite to mortification and a heavenly 
 life. So far are they from lyfijphig aright for heaven ; tliat they 
 mufl own, if they fpeak their genuine fenthnents, removing out 
 ©f this world into any other place whatfoc\er, is rather their 
 fear tham then- hqpc. Tlie glory of the heavenly city doci noc 
 at all draw tkcir hearts upwards toward* it; nor do they lift 
 up their heads uiLh joy, in the profpeft of arriving at it. If 
 they had the true hope of the marruge-day, they would, as the 
 bride, the Lamb's wife, be making themfilves ready for it» 
 Rev. xix. 7. But their hopes are produced by tiidr iloth, and 
 their floth is nourifhed by their hopes. Oh ! Sirs, as ve would 
 not be driven away hopelefs in your dcath^ beware of thcfe hopes. 
 Raze them now, and build on a new foundation, Icll death leave 
 not one (lone of them upon one another^ and ye never be able 
 to hope any more. ., t 
 
 Secondly, Haften, O finners, out of your wicktflRefs, out of 
 your finful Aate, and out of yotir wicked life : if ye would not 
 at death be driven away in your wickednels. ' Remember the 
 fatal end of the wicked man, as tlie text reprefents it. I know 
 there is a great difference in tlie death of the wicked, in refpe<^t 
 of fome circumftances : but all of them, in their death, agree i»i 
 this, that they are * driven away in their wickeduefs.* Some of 
 them die refolutely, as if they fcomed to be afraid. Some in 
 raging defpair, l\) nljed with horror, that tliey cry out, as if 
 they were already in hell : others in fullen defpondency, op|prcft 
 with fears, infomuth,^that their hearts are I'unk witbin them, 
 upon the remembrance of mif-fpent tiuie,and the view they have 
 of eternity ; having neither head norlieatt to do any thing for 
 their ovvn relief. And others die flupid : they lived like bcaSls, 
 and they die like bcalU, without any concern on their fpirits 
 about their eternal ftate. They groan under thtir bodily 
 dirtrefs, but have nn ftnfe of the danger of their fouls. ' One 
 may with almofl as much profpe^ft of iiiccefs fpeak to a ftone, as 
 to fpeak to them : vain is the attempt to teach them, nothing 
 that can be faid mo» es thciji. To diii ourfe to them, cither of 
 the joys of iieaven, or the torments of iull, is to plow on a rock, 
 or beat the air. Some die hke the fooliHi virgins, dreaming of 
 heaven : their foreheads arc fteeled againft the fears of h.ell, 
 with prefumptuous liopes of heaven. Tlieir bufinef*, who would 
 be ui< ;i}l to then), i^ not to aufwei- daubts about the cafe of cl;cir 
 foul ; b::t to difpi'te them out of their filfc hopc-s. But v.: ■ ]; 
 way (bever the unconverted man dies, he is * driven away i. I 
 witktdncls.* O drtadful caj^ ! Oh, let the coaliderAtion of fo 
 
 hor- 
 
'Head IL State r,fthe Godly ^ 8cc, 263 
 
 horrible a departure out of tliis world, move you to betake your- 
 felves to Jei'us Chrift, a*, an all-fufficient Saviour, an Almighty 
 Redeemer. Let it prevail to dn\'''you opt of your wickedn»fs, 
 to holincfs of heart and life. Though you reckon it pleafant to 
 Jive in wickednef*; ; you cannot but o\vn it is better to die in it. 
 Airdif you leave it not in time, you Ihall go in your wickedneis 
 tcrhell. the proper place of it, that it may be fet there in its own 
 bale. For when you are palling out of this world, all your 
 lins, from the eldeR to the youngelt of them^ will fwarm about 
 • you, hang upon you, accompany yon to the other world ; and, 
 as fo many furies, fnrround you Uiere for ever. 
 
 Laftlyj O be concerned for others, Specially for your rela- 
 tions, that they m.ay not continue in their fiiiful natural ilate, 
 but be brought into a ilate of ialvatiun ; ieit they be driven avvay 
 in their wickednefs at death. What would ye net do t« prevent 
 any of your friends dying an untimely and \iolent dea^h ? But 
 alas ! do not ye fee them in hazard of being driven a\\ ay in their 
 wickedneis ? Is not death hpproaching them, even the youngeH 
 of them; And are they Bot Grangers to true Chriftianity, re- 
 maining in that rtate in which they came into the world ? Oh ! 
 ii:ake halle to pluck the brand out of the fire,- before it be burnt 
 to allies. The death of relations often leaves a fting in the 
 hea.-ts of thefe they leave behind them, for that ti.ey djd not da 
 for their fouls, as they had 04)portuniiy ; and that now tlic 
 opportunity is for ever taken out of their hands. 
 
 Doctrine II. 
 The State of the Godly in Dsath^ is a hopeful State^ 
 
 We have feen the dark fide of the cloud looking towards un- 
 .-^odly men, palTin^I our of the world : let us now take a view 
 r,f the bright fide of it, Ihining on the gf)diy, a«. thev are entring 
 upon their eternal Hate. • In difcourfuig this lubjei^, I IhaJl 
 confirm this doctrine, anfwer. an ubje;.Tion aga'nll it, zmi then 
 _ make C^me pra<5lical improvement of the whole. 
 
 For confirmation, let it be obferveJ, That although the. 
 palFa-ae out of this world by death, h.ave a frightful aipcct to 
 poor mortals; and to mifcarry in it mull needs be of fatal con- 
 fequsnce ; yet the followin'g circumftances make the l^te of the 
 godiy'in their death, happy and hopeful. 
 
 Firft, They have a trulty good friend before them in the 
 other world : Jeflis Chrift their beft friend, is Lor' of th^tland 
 to which death carries thcci. When Joleph fent for liis father 
 
 to 
 
264 St at 6 cf the Godly State IV . 
 
 to come down to liim to Egypt, telling him, ' God Iiad made 
 him Lord overall Egypt,' lien. xlv. <). and ^ Jacoi> iaw the 
 wai^t^ons jofcpli had lent \o carry him, the fpH it of Jacob 
 revived,' ver. 27. He frankly refolve!* to undertake die 'foumey. 
 I think, vrhen the Lord calls a godly man, out of this world, 
 1 e le.^s him fuch glad tidings, and fuch a kind invita: :l>c 
 
 other world ; tliat if he had faitli to believe it, hi. . ull 
 
 revive, when he fees the waggon of death; wjiich ebmcs to tarry 
 him tlith.er. It is true indeed, he has a weighty trial to under- 
 go ; < after death the judgment.' But the cale of the godly is 
 atiro<Teth€r hopeful ; for the Lord of. the land i^ their hiiPoand, 
 and their huCoand l> their Judge : * The Fatlier hath contmitt 
 ;xll judgment unto the Son,* John v. 22. And furely the cl. 
 of the wife is hopeful, wtien her own hu(band is her judge ; evea 
 fuch a hufband as hates putting away. No hufband i? lb loving 
 and fo tender of hi^ fpoufe, as the Lord Ciirill is of his. One 
 would think, it would be a. very bad land, which a wife would 
 not willinglv go to, where her huiband is the ruler and judge. 
 Moreover, their ]mA2^ is the AdvocatJ, i John ii. i. 'We hare 
 an Advctale with the Father, Jelus Chriil the righteous.' And 
 therefore they need not fear their being put back, and fallin"; 
 ijito condemnation. Whaj can be more favourable ? Can th- 
 tiiink, that I e who pleads tlieir caufe, will him fcifpaf^; fentenco 
 againft them : Yet further, their Advocate is the Rtd^jcmer; 
 tliCy are ' redeemed with the precious blood of Chriil,' I Pet. 
 i. 18, 19. So when he pleads for them, he is pleading his own 
 caufe. Though an advocate may.bccareleis of the intereft of 
 one who employs him ; iurely he will do his utmofl to defend 
 his own right, whitli he hath purchaled witlvhls money : And 
 ihall not their Advocate defend the puttbale of his own blood ? 
 But more than all that, their Redeemer is their head, and they 
 are !/is members, £ph.*v. 2;, ;o. Though one were fo fdly a$ 
 to let his owifpurchafe go, without (landing up to defend his 
 right, yetfurely he will not cjuit a limb of his own body. Is 
 not their cafe then hopeful in death, who are fo clofely linked 
 and allied to the Lord of tl»e other world, "who hath ^he keys 
 of hell and deatli. 
 
 Secondly, They fhall have a Cife pafTage to another world. 
 Ti '- y nuiit indeed go through tlie valley of tlie fhadow of death; 
 ! i!t tho* it 'be in it'clf a dark and fhady vale, it (hall be a valley 
 v»r hope to them : ihey ^iM not 1^3 driven thro' it, but walk 
 •t'^ro' it ; aN ir»cn i:^ ^rrfV^ l^.fctv, who fear no evil, Pltil. xxiii. 4. 
 V/hy (hould th. !>avc the Lo:d of tlic lacd'5 iafe 
 
 con- 
 
Head II. in Death, hopeful, 26s 
 
 i^nduB, hxs pafs fealed with his own blooc?, namely, the bleiTcd 
 co.en?-nt, which is. the taint's death-bed comtort. 2 Sam. xxiii. 5. 
 ' Altliough my houTe be not lb «kh God,»yet he hatji made 
 with me au everlafting Covenant, ordered in all things and. 
 iurc : tur this is all my lahation, and all my defire, although 
 he cc^ufe it not to grow/ Who then can harm the in ? It is iaie 
 riciii^g \x\ Chrill'? chariot, (Cant, iii.^,) both thro' lite and q/^atr.. 
 They hare good and honourable attendants, a guard, even a 
 ;V"iid D^ angels. Thele cncairp about tliein in the time of their 
 iiie; and fu rely they will not leave them in the day of their 
 ■deatli. Theie happy mipiilering fpirits are attendants on their 
 Lord's l5ride, and will doabtlcl's convey her fafe home to his 
 ho'jfc. When friends in mounitul mood Hand by the faint's 
 -bed-hde, waiting to fee him draw his laft breath ; his (bul is, 
 waited for of holy angeis, to be carried by them into Abraham's 
 bfjfom. Luke xvi. 22. The Captain of th.c faint's lalvation is tl^e 
 Captain of this lioly guards he \s as their guide even unto death, 
 and he will be their gui4e through it too. Plal. xxii*. 4. * Yea, 
 though I walk through the valley of the ihadow of death, I will 
 fear no evil ; for thou art with me.' They m.ay without fear 
 ^afs that river, being confident it (hall not overflow tt»em ; and 
 njay walk through tliattire, being furethey ftaltnot be burnt 
 by it. 
 
 Death can do them no harm. It cannot even hurt their 
 bodies; for tho' it fepirate the loul from the body, it cannot 
 feparate the body from the Lcrd Chvift. £ven death is to thent 
 but ' Sleep in Jefus,' i ThelL iv. 14. Thev continue members 
 of Chrirt, though in a grave. Their dull is precious duft, laid 
 up in a grave, as in their Lord's cabinet. They lie in a grave 
 mellowing^' as precious fruit laid up to be brought forth ^o hitu 
 at the refurrechon. The hufbancman has corn in h.is barn, and 
 corn lying in the ground : the latter is more precious to hint 
 than the former ; becaulc he looks to get it returned with in- 
 creaie. Even fo the dead bodies of the faints are valued by theic 
 Savioan: * they are fown in corruptioR,' to be * raited in incor- 
 ruption : fown in diihonour, raifed in glorv',' I Cor. xv. 42, 43;. 
 It cannot hurt their fouls. It is with the fouls of the faints at 
 death, as with Paul and his company in their voyage, whereof 
 we have the hiftory, Acts xxvii. the ihip was broke in pieces, bnt 
 the paflTengers got all fife to land. When the dying famt's 
 fpeech is laid, his eyes fet, and his laft breath drawn, the foul 
 gets fafe away into, the heavenly paradifc, leaving tjie body to 
 return "to its earth, but iu the joyful hope %f a re-union at ks 
 
a66 SfaU of the Godly State IV. 
 
 glorioiis rcfurre<Elion. How can deatli hurt the godly \ it h a 
 foiled enemy : if it call them down, it is only that they may rile 
 up more glorious. Oar Saviour Jelus Chriil ' hath aboi:(hed 
 Death,* 2 Tim. i. 10. The foul ar.d lite of it Is gone : it is 
 but a walking fhade that may fright, but cannot hurt faints : it 
 is oaiy * the madow of death to them ;* it is not tl^ thing itfelf : 
 tbeir dying is but as dying, or fomcub.at like dying. The 
 Apoflic tells u--, * It is Chriii that died,' Rom. v'ii. 34. Stephen 
 the firft Cbriitjan martyr, though (f oncd to death, yet but fcii 
 aileep, Aftsviii.. 34. Certainly the natu:e of death is quite 
 changed with refpe<5"t to the faints. It is nat to them, what it 
 was to Jelus Chrift their head : It is not t^? • red ruinat- 
 ing thiag, wrapt up in the faD<fiion of the ir-i^, Gen. 
 ii. 19. * la the day thou eateft thereof thou i:;-it lureiy die.' It 
 comes to tlie godly without its fting : they may meet it witli 
 that (alutation, ' O death, where is ihy fting?' Is this Mara? 
 Is this bitter deiih ? It went out full into the world, when the 
 nrft Adam opened tl^e door to it : but tlic letond Adam hath 
 hroi^.t it again empty to his own people*. I feel a fting, may 
 the dying lalht (ay ; yet it is but a bee-fting, ftinging only 
 through the fliint but O death, where is thy fting, thine old 
 fting, the ferpent's fting, that ftings to the heart and foul \ * The 
 fting of death is Sin :* hut that is taken away. If death ari^eft 
 the iaint, and carry him before the Judge, to anfwei for the 
 ^cbt be coQti^ed, the debt will be tound paid by the glorious 
 Cautioner: and he hjis the difcharge to'fiiow. The thorn of 
 guilt is pulled out of the jnan's coj^fcience ; and his name is 
 Slotted out of the black roll, and written among tl"»e living in 
 Jcrulklem. : It is true, it is a great journey to go tiirough the . 
 ralley of the feadow of death : but the faint's burden is taken 
 away frwn off his back, his iniquity is pardoned, he may walk 
 at eafe; ' no lion Ihall be there, nor any ravenous beaft :* the 
 redeemed niay walk at Irifure there, free from all apprehenfions 
 of danger. 
 
 Lastly, They rtialKhare a joyful entrance into the other 
 world. Their arrival in the re^^ons of blifs, will he celebrated 
 "vinth rapturous hjinns of praife to their glorious Redeemer. 
 A dying day is a good day to a godly man. Yea, it is^ his beft 
 day ; it is better to him than his birfh-day, or than the moft 
 joyous day he ever had on earA. ' A good name,' fays tl-e wife 
 man, * is better than preciou<: ointment: and t^ ' ':, 
 
 «dian the day of one's birth,' Ecd. vii. I. T e 
 
 ima)orUiity'<of tbefiou)^ aad of future Itappinefs, v.i^icL tl^iauied 
 
I Head II. in Dcatf/, bopefal. 267 
 
 \ among fomc Pagaa nation?, had wonderful efft«fls ©n them. 
 ! Some ot' them when they mourned for tkc dead, did it in wo- 
 ! men's apparel ; that being moved with the indecency of the 
 I garb, they might the (boner lay afidc their mourning. Others 
 buried them without any lamentation or mourning ; cut had a 
 facrifice, and a feaft for friends ujfen that cccafion. So.r.e xvere 
 I wont to mourn at birth?, and rejoice at burials. But the 
 [ prafblce of Ibme Indian nations is yet more ftrange, of whcm it 
 is reported, that upon the hufband's deceafe, his leveral wives 
 I were in ufe to contend, before the judges, -cvhich cFthtrn was 
 j the bed beloved wife : and (he, in whofe favours it was detcr- 
 : mined, with a chearful countenance, threw herfclf into the flames 
 I prepared for lier b«rKand'? corpfe, was burned with it, and 
 yecKoned happy ; while the reft lived in grief, ar J were ac- 
 counted miferable. But, howfoever lame notions of a fcture 
 ftate, alTifted by pride, affectation of applaufe, apprehetiGons of 
 difficulties in this life, and fuch like principles, proper to deprav- 
 ed human nature, may influence rude, uncultivated minds, when 
 ftrengthned by the arts of hell : O ! what folid joy and confola- 
 tion may they have who arc true Chriftians, being in Chrift, 
 who ' hath brought life and immortality to light by the gofpcl !' 
 2 Tim. i. 10. Death is one of theH; * all tilings,* tb^t * w^rk 
 together for good, to thert^ that love God,* Rom. viii. 23. 
 When the body dies, the foul is perfefted : the body of death 
 goes off at the death of the body. What harm did the hyjcr 
 to Pharaoh *s butler, when he opened the prifon door to him, 
 ftnd let him' out ? Is the bird in worfe cafe, when at liberty, thjui 
 when confr.ied in a cage ? Thus, and no worfe, are the foils oT 
 the faints treated by ^Icath. It comes to the godly mm, ai 
 Hamiin ca^ne to Mordecai with the royal apparel ?.nd :he hcrf-. 
 Either iv. 1 1 . with commilTlon to do them hor.our ; how!bcv:r 
 aukwardly it be performed : I queftion not but Kainaii per- 
 formed the ceremony with a very ill mein, a pale face, a down- 
 look, and a clouds' countenance, and like one who came to 
 ban2 him, rather than to'aonourhirri. But he, whom the king 
 deligl.ted to ho'ioMr, behoved to he honoiired : and Harnan, 
 Mordccai's grand enemy, muft be the man eir.p'ovcd to put this - 
 honour upon him. Glory, glory, slorv, blefTing apd praifc tii— 
 our Fvedeeiner, our Siviour, our J^i^ditiror, br^ wht»ie de^tb, 
 grim devouring death is m^dc to ^ i^cn a caocf o?nce tc% thofe, 
 wKom \i iijlc^ht otherwife have hurried aWav in their w'ckednef*, 
 to utter and eternal deftruaion ! a dyinc-dav is, in itfclf, a joy- 
 ful day to the godly, it is their redemptios diiy ; wh«i the cap- . 
 
a68 ' jin Ohj clUn an/wered. State IV. 
 
 lives are delivered, wl.cn the prilbners are fet free. It is the 
 day of the pjigriin«; coming home from thtir pilgrimage ; the day 
 in whic*. tiie heirs of glory return from their travels, to their 
 own country, and their Father's houfe ; and enter into atfinr.l 
 pofTeiTion of the j^loricius inheritance. It is their niarriai»e-day ; 
 now is the lime of efpoufals ; but then the marrrage is confum- 
 tnatc, and a Kiarriage-feaft begun, which ha? no period. If fo, 
 is not the irate of the ^,t>dly in death a hopeful llate ? 
 
 Or.jECT. " But if the Hate of the i^odly in their dcithbc fo 
 bopefiil, h')w con-.es it to pals that many of ihcm, when dvinp. 
 arr fuil of fear«, and iiave little hope?" Answ. It mufi he 
 ••-vned, that faiuis do not all die in one and the fame manner : 
 there i^ a diverfity amonc; them, as well as amoni; the wicked : 
 yet the v/orft cale of a dying fai<V is indeed a hopeful one. Sofne 
 die triumphantly, in a full aluirance of faith, 2 Tim.iv.6.*Th« 
 time of my departure is at hand. Ver. 7. 1 have fought a goodi 
 ii 'ht, 1 have iin"(hed my courfe, I hare kept the faith. Ver. 8. 
 Henceforth there is laid up for me a crown of righteoufnefs.* 
 They get a talie of the joys of heaven, while here on earth ; and 
 begin the fon<^s of Zion, while yet in a ft range land. Others 
 die in a f^Hd fiducial dependence on tlieir Lord and Saviour : 
 thoujrh they c^a.nnot Itn^ triumphantly, yet they can and will fay' 
 conhdently, * The Lord is their God.' Though they cannot 
 triumph pver death, with old Simeon, having Chriil in his arms, 
 a-.c! ''*-' ir-T < Lord, now letteft thou tliy fervant depart •;, ^^m, 
 a . thv word : For mine eyes hr.ve feen thy 
 
 ^ 30. yet they can fay, with dyin> Jacob, . . .z 
 
 TV falvation, O Lord,*C?cn.xlix. 18. His leff hand 
 i3 -. ji. .. .r head to fupport ihem ; though his njiht hand dotU 
 rot embr ice them : t!iey (irmly believe, thoi^gh they are not 
 filled with joy in heheving. They can nlcad the covenant, and 
 hang by the promife, ' aitho* their houlc is not fo with GoA* as 
 tlicy could wih. But the dying day of fome fainl^ may b- like 
 tViatday mentioned, Zcch. xiv.7. * Not day, nor night.* They 
 miv die under gre.it douhts and fears ; fctting as it vrere, in a 
 cloud, and go'ng to heaven in a raid. They may gomonrnincj 
 without the fan, and never put off their fpirit of heavinefj, till 
 di- i:h ft rip hiM of it. They may be carried to heaven through 
 t' ' " ^11 ; and mav he ; ' "- ■ tlfe devourii.n lion» 
 
 f. _;a>rr"^*Wntv, 11 ; and miy he L;>m- 
 
 I i;._J ij I :!i:p almoft wrecked m n;;-: orThc na y Kc MAr. wUlch 
 vet gets fafe into her port, I Cor. iii. I J. * If any mui's 
 * workj Ihili be burnt, he (hall luficr h.li : but he himlclf ihall 
 
 •be 
 
Bead II . An Ocje^ion an/were J. 269 
 
 ' be (avcJ, yet fo as by fire.' There is fafety aniidft their fearc:, 
 but danger in the wicked's ilrongeft contidence ; and there is a 
 blelFcd feed of gladnels in their greatell iorrows, ' Light is Town 
 * tor the -righteous, aiid gladners for the upright in heart/ 
 Pfal. xcvii. II. 
 
 Now, iaints are liable, to f.;ch perplexity In their death, 
 becaufe, tho' they be ChripLlariS indeed, yet they are men otalike 
 paffions with others j and death is a frightful objeft in itlelf, 
 whatever drefs it appear in : the flern countenance, with wliich 
 it looks at mortals, can hardly mifs of caufing them fhrink. 
 Moreover, the faints are of all men tlie moft jealous of tl.em- 
 felves. They think of eternity and of a tribunal, more deeply 
 than others do : with them, it if a more ferious thing to die tliaa 
 the red cf mankind are aware of. They know the deceits of 
 the heart, the fubtilities of depraved human nature, better than 
 others do. And therefore they may have mudi ado to k ep up 
 hop€ on a death-bed : while others' pals off quietly, like fhecp • 
 to the flau[;hter ; the rather that Satan, who uleth all his art 
 to fupport the hopes cf the hypocrite, will do his utmoll to mar 
 the peace, and increals the fears of the faint. Finally, TKe 
 bad frame of fpirit, and ill condition, in which death fometimes 
 feizeth a true Chriftian, may canfe this perplexityj. By his 
 being in the date of grace, he is indeed always habitually pre- 
 pared for death, and his dyir.g fafely is infured : but there is more 
 requifite to his actual preparation, and dying comfortably ; his 
 fpirit mud be in good condition too. 
 
 Wherefore there are three cafes, in which death cannot but 
 be very uncomfortable to a child of God. (i.) If it feize him 
 at a time when the guilt of feme particular fm unrepented of, 
 is lying on his confcience ; and death comes on that very account 
 to take him out of the land of the living ; as was the cafe of 
 many of the Corinthian believers, i Cor. xi.- 30. • For tliis caufe 
 (namely, of unworthy communicating,) many are we.ik and 
 fickly among you, and many lleep.' If a perfon is furprifed 
 with the approach of death, while lying under the guilt of fomc 
 unpardoned fm, it cannot but caufe a mighty confternation. 
 (2.) When death catches him napping. The mighty cry mull 
 be frightful to fleeping virgjins. Theman who lies in a ruinous 
 houfe, and awakens not till the timber begins to crack, and the 
 ftones to drop dowTi about his ears, may indeed get out of it 
 fafely*, but not without fears of being crudied by its fall . When 
 a Chriftian has been going on in a courfe of fecuritv and back- 
 iliding, and awakens net till death comes to bi& fced-iLie ; it '^ 
 
 Z 3 no 
 
*70 Cafes of Saints State IV. 
 
 no marvel if he get a fearful awakening. Lafll y, When he ha 
 loft (i^ht of his faving intereft in Chrilt, and cannot produce 
 evidences of his title to heaven. It is hard to meet death with- 
 out Ibme evideiKe of a title to eternal lite at hand ; hard to go 
 through the dark valley without the candle of tlie Lord fhining 
 tipon the head. It is a terrihle adventure to launch out into 
 eternity, when a man can make no better of it, than a leap in 
 the dark, not knowing where he (liall light, whether in heaven 
 or hell. 
 
 Neverthelcfs, the ftate of the faints, in their death, is always 
 in itfelf hopeful. The prefumptnous hopes of tlic ungodly, in 
 their death, cannot make theiflkitate hopeful; neither can the 
 Viopelefnel's of a faint make his itate hopelefb : for God judgeth 
 according to the truth of the tiling, not according to mens opi- 
 nwns about it. Howbeit, the iliints can no more be altogether 
 without hope, than they can be altogether without faith. 
 Their faith may be very weak, but it fails not ; and their hope 
 very low, yet they will, and do, hope to the end. Even while 
 the godly feem to be carried away with the ft reams of doubts 
 and fe?.rs ; there remains ftill as much hope as determines them 
 to lay hold on the tree of Hfe, that grows on the banks of the 
 river. Jonah ii. 4. ' Then I faid, 1 am caft ont of thy fight: 
 ytt I will look again towards thy holy temple.' 
 
 Use. This fpeaks comfort to the godly againft the fear of 
 death. A godly man may be called a happy man, before hia 
 death ; bscaufe, whatever befal hini in life, he ftiall certainly 
 be h^ppy at death. You who are in Chriil, who are true 
 Chriftians, have hope in your end ; and fnch hope a« may com- 
 fort youagjiinft all thofe fears, which arile from the confidera- 
 tion of a'd\ ing houri This 1 fhall branch out, in anfweriag 
 fome ca(c> briefly. 
 
 Case I. " The profpe<5l of death (will fome of the faints fay) 
 *' is uncafy to me, not knowing what ftiall become of my family 
 "whfn I am gone. A s s w. The righteous hath hope in his death, 
 as to his family, as well as to himfelf. Altho' you have little 
 for tlie prefcnt, to live upon ; which has been the cafe of many. 
 «f God's chofen ones, i Cor. iv. 1 1 . ' We (namely, the Apoftles, 
 * vfr. 9.) both hunger ami thirlt, and are naked, and are buF- 
 ' feted, and have no certain dwelling-place.* And tho' you 
 I. a ve nothing to leave them, a«! was the cafe of that fonx)f tl»e 
 prophet's, who did fear the Lord, and yet died in debt, which 
 he was unable to pay ; a*; his poor widow reprcfcnts, 2 Kings 
 »v. t. yet you have a good friend to leave them to; a covenant- 
 ed 
 
Head II, anent Dcatky anfwered. . 271 
 
 ed God, to whom you may confidently commit; them, Jer. 
 xlix. II. * Leave thy fatheriels children, I will pieferve thcni 
 * alive, and let thy widows truit in me.' The world can bear 
 witncfs of llgnal lettiements made upon the children of provi- 
 dence ; fuch as by their pious parents have been caft upon God's 
 providential care. It h^s been often remarked that they want- 
 ed neither provifion nor education. Moles is an eminent ii^ilance 
 of this. He, albeit he was an oulcaft infant, (Exod. ii. 3'. ) yet 
 was * learned in all the wifdom of the Egyptians,' Ads vii, 22. 
 and became * King hi Jefhurum,' Deut. xxxiii. 5. O ! may we 
 not be alhamicd, that we do not fecurely truft him with tlie 
 concerns of our families, to whom, as our Saviour and Redeemer 
 we have committed our eternal interefts ! 
 
 Case II. ** Death will take us away from our dear friend? ; 
 '* yea, we fhall not fee the Lord in the land of the living, in the 
 " blelTed ordinances." Answ. It will take you to your bell 
 frienlJ, the Lord Chrift. And the friends you leave behind yoti, 
 if they be indeed perions of worth, you will meet them again, 
 "when they come to heaven : and you will never be feparatcd 
 any more. If death take you away from the temple below, it 
 will carry you to the temple above. It will indeed take yoii 
 from the ftrcams, but it will fet you down by the fountain. If 
 it put out your candle, it will carry you where there is no night, 
 w here there is an eternal dap 
 
 Case III. " I have fo much ado, in time of health, to fatisfy 
 '* myfelf, as to my interejt in Chrift, about my being a real 
 ** Chriltian, a regenerate man ; that I judge, it is almoft impofll- 
 *' ble 1 (hould die comfortably." Answ. If it is thus with you, 
 then double your diligence, to make your calling and eltd^on 
 fure. Endeavour to grow in knowledge, and walk clolely with 
 God : be diligent in jblf-examination \. and pray carncftly for 
 the Holy Spirit, whereby you may know the things freely given 
 you of God. If you are enabled by the power and Spirit of 
 Chrift, thus diligently to profecute your fpiritual concerns ; 
 tho' the time of your life be neither day nor night, yet * at 
 ' evening time, it may be light.' Many weak Chriftians indulge 
 -doubts and fears about their fpiritual flate, as if they placed, at 
 leaft, fomc part of religion in this impudent pradice : but to- 
 wards tlic priod of life, they are forced to think and a<5r in ano- 
 ther manner. The traveller, who reckons he has time to fpare, 
 may ftand ft ill debating with himfelf, whether this or the other 
 "be the right way : but when the fun begins to fet, he is forced 
 to lay afide his fcrupleS; and refolutely to go forward on the 
 
 read 
 
27 2 . Cafes of Saints State IV. 
 
 road he judges to be the rigiit one, left be ly all night in the 
 open fieUU. Thus fome Chriilians, who perplex themfelvci 
 much, throughout the courfc of their lives, with jealous doubts 
 and tears, content thcniclves when they come to die, with luch 
 evidences of the U.it.iy of their ftate, as they could not be fati;- 
 fied with before J and, by difp-Jtini; lelsagainil thenifclves, an J 
 belie viag more, court the peace they formerly rejected, and 
 gain it too. 
 
 Case IV. " \ am under a fad decay, Jn refpecl of uiy fpirit- 
 *' ual co.idition." Aksw^ Bodily confuraptions may make 
 death eafy, but it is not fo in fpiritual decays. 1 Will not lay, 
 that a godly man cannot be in fuch a cafe, when he dies; but I 
 believe it is rarely h. Ordir.arily (I luppole) a cry comes to 
 awaken fleepy virgins before death come- Samlon is fet to 
 grind in the priCbn, until his locks grow again. David ami 
 Solomon fell under great fpiritual decays -, but, before they died 
 they recovered their fpiritual llrength and \igour. However, 
 beftir ye yourfelves without delay, to " ftrengthen the thing* 
 " that remain :" your fright will be the lel5, that ye awake 
 from i'piritual deep, ere death come to your bed-fide : and you 
 ought to lofc no time, fecii:^ you know not how Ibou death may 
 fe;/.e you. 
 
 Case V. '^ It is terrible 'to think of the other world, that 
 *' world of fpirits which 1 have fo little act]iiaintance with." 
 A!;s v; . Thy heft friend is Lord of that other world. Abraliam's 
 bofbm is kindly, even to thefc who lievier law his face. Af'cr 
 death, thy foul becomes capable of converle with ihe blclTed 
 inhabitants of that other world.' "^ic fpirits of j^fc men made 
 perfe^i were once fuch as thy fpirit now is. And as for the 
 an;;cls, howfoevcr they be ef a fuperior nature in the rank of 
 beings, yefrour nature is dignified above theirs, in themanChrift ; 
 and they are, all of tlicm, thy Lord's fervants, and fo thy 
 fcllow-fervants. 
 
 Case VI. " Tlie pang? of death are terrible." ANSw.'Yet 
 not fo icrrible as pan^s of confcience, caufed by a piercing fenfe 
 of guilt, and apprehenfions of divine wrath, with whkh I fup- 
 pofc thee to be not altogether unacquainted. But who would 
 r.ot endure bodily ficknelV, that the foul may become foUnd, and 
 every whit whole ? Each pang of death will fet fin a flep nearer 
 the door ; and with the !aft breath, the body of fm will breath 
 out its laft. The pains of death will not Jaft long ; and the 
 Lord thy God will not leavc^ but fupport thee, um'er them. 
 
 Case 
 
Head If. aneni Death ^ anfwered, 273 
 
 Case VII. '^ But I am like to be cut off in the midft of my 
 '^ «lays." Answ. Do not complain, you will be the fooner at 
 home : you have thereby the advantage of your fellow labour- 
 ers, who were at work before you in the vineyard God, in 
 the courfe of his providences, hides fome ot'his i'aints early in the 
 grave that they may be taken away from the evil to come. -An 
 eavly removal out of this world prevents much lin and mifery ; 
 and they have no ground of complitint, who get the refidue of 
 theJFyearsin Immanutl's land. Surely thou fhalt live as long 
 as thou halt work cut out foi- thee, by tiie great Mailer, to be 
 done for him in this world; and when that is at an end, it is 
 high time to be gone. 
 
 , Case VIII. << 1 am afraid of fudden death." Answ. Thou 
 may indeed die fo. Good Eli died luddenly, i Sam. iv. 18. Yet 
 death found him watcliing, ver. 12. *' Watch therefore, for 
 ^' ye know not what hc<ur the Lord doth come," Mattb. 
 xxiv. 4^. But be not afraid, it is an unevprdlible comfort, 
 that death, come when it will, can never catch thee out of 
 Chrifl: ; and thersfore can never feize thee, as a jailor, to hurry 
 thae into the prifon oFhell. Sudden death mav haden and fi- 
 cilitate thy pallage to heaven, but can ^o thee no prejudice. 
 
 Case iX. '^ I am afraid it may be my lot to die v/anting 
 *^ the cxcrcife of rcaion." Answ. I make-no quellion but a 
 child of God, a true Chriftian, may die in this cafe. But what 
 harm ? There is no hazard in it, as to his eternal rtate : a diicai'e 
 at death, maydiveii Inm of hi? reafon, but not ot his religion. 
 When a man going a long voyage, has put his aliiurs In order, 
 a.'.d put all his goods aboard ; be hiiniclf ina)' be canicd aboard 
 the (hip fleeping: all is fafe vf ith him, although he K^iows not 
 where he is, tHl he av/akcn in the fnip. Even ("0 the godly mrm, 
 who dies in this cafe, xniy die uncomfortably, but not unfafcly. 
 
 C^SE Laft. " i am naturally timorous, and the very thoughts 
 " of deatlvarc terribiC to me." Answ. The lefs you tliink on 
 death, the thoughts of it will Ije the mo.-e frightful : but make 
 i' familiar to you by frequeut meditations upon it, and you may 
 thereby allay vovt fears. Lopk at the wiiite and biight fide 
 of the cloud : take faith's view of thecitv thaLhatli four.darions, 
 fb fhall you fee hope in you.r death. Be duly aifesfteJ with the 
 body of fin and death, a;; J freOjUent interruptions of your com- 
 munion with God, and witivtl-.c glory v/hich dwells on tha 
 other fide deith : this will contribute much to remove flavidi fear. 
 
 it \- p'.ty IVu- ts Ihou'd be fo fond of life as they often are : they 
 ©nght always to be in good ternis with death.' When matters 
 
 are 
 
^74 Confide rations to kring Saints Sutc IV. 
 
 are duly confidcrcd, it might well be expc<flcd every diild of 
 God, every regenerate man, fhould generouHy profefs concern- 
 ing this life, what Job did, chap. vii. i6. ** I lothc it, I would 
 ** not live always." In order to gain iheir hears to this^efr- 
 able temper, I offer the following additional confideriktions. 
 
 First, Conlider the fmfulnefs that attends life in this world. 
 While ye live here, ye lin, and fee others finning. Ye breathe 
 kifeftious air. Ye live in a peft houfe. Is it at all ftrangc to 
 lothe fuch a life ? (i.) Your own pilgrim's fores, arc running 
 on you. Doth not the fm of your nature make you groan daily I 
 Are you not fenfible, that though the ciire be begun, it is yet 
 far from being perfe(5\ed ? Has not the leprofy got into the walls 
 of the houfe, which cannot be removed, without pulling it 
 d'. wn ? Is not your nature fo vitiate, that no lefs than the repa- 
 ration of the foul from the body can root out the difeafe ? Have 
 you not your fores without, as well as your ficknefs within ? 
 Do ye now leave marks of your pollution, on whatfoever paflcs 
 through your hands? Are not all your actions tainted and 
 blemiined with defe<fts and imperfe(5tIons ? Who elfe then (hould 
 be much in love with life, but fuch whofe ficknefs is tlicir health, 
 and who i^lory in their fhime ? (2.) The loathfbme fores of 
 mhcrsarc always before your eyes, go where you will. The 
 follies and wickeduefs of men are every-where confpicuous, and 
 make but an unpleafant fcene. The fmful world is But an un- 
 fightly company, adii'agrecable croud, ki which the mofl loath- 
 fome are the moll numerous. (5.) Are not your own foret 
 oftimes breaking out again, after healmg ? Frequeiit relapfes 
 may well caufe us remit of our fondhels for this life. To be 
 ever ftruggling, and anoii falling into the mVrc again, makes 
 weary work. Do ye never wifh for cold death, thereby effeif^- 
 ually to cool the heat of thefe lulls, whidi fo often take fiic 
 again ; even after a flood of^otlly fortow has pone over them ? 
 (4-) Do not ye fometime* infed ott^cis, and others infeft you f 
 There is no fociety in the work!, in which every member of it 
 doth rot fomctimes lay a (lumbling block before the rcll. The 
 bell carry about with them the tinder of a corrupt nature, which 
 tlicy cannot be rid of wh.lctley live, and which is liable to 1^ 
 kmdled at all times, an3 iu all places: yea, they arc apt to in- 
 flanie others, and bccf^inc the occaCons of finning. Certainly 
 thtfe things are apt to imhittcr this life to the faints. 
 
 Secondly, Confider the mifcry and trouble that attend it. 
 Reft is defirable, but it is not to be found on th-s fid*> of t*"= 
 grave. Worldly troubles atbcoi til men in this life. This 
 
 wocM 
 
Head II. to a drfirahle Temper, 275 
 
 worlii is a fea of trouble, where one wave rolls upon anothci^. 
 They who fancy themlelves beyond the reach of trouble, arc 
 miftaken : no itate, no ftage of life, is exempted from it. The 
 crowned head is furrounded with thorny cares. Honour man|f 
 times paves the way to deep difgrace : riches, for the mod part, 
 are kept to tlie hurt of the owners. The faireft rofe wfints not 
 prickles ; and the heavieft crol's is fometimes found wrapt up in 
 the greateil earthly comfort. Spiritual troubles attend the 
 faints in this life. They arc like travellers travelling in a cloudy 
 night, in wluch the moon fometimes breaks out tVom under one 
 cloud, but quickly hides her head again under another : no 
 wonder they long to be at their journey's end. The fuddeii 
 alterations the belt frame of fpirit is liable to, the perplexing 
 doubts, confounding fears, Ihort-liv'd joys, and long running 
 forrows, which have a certain affinity with the prefent life, 
 muft needs create in the laints a delire to be with Chriil, which 
 isbeftofall. 
 
 Lastly, Confider the great imperfedllons attending this Ufe. 
 While the foul is lodged in this cottage of clay, the i;efeilicies of 
 the body are many ; it is always craving. The mud walls mult 
 be repaired and patched up daily, till the clay cottage fall down 
 for good and alU Eating, drinking, fleeping, and the like, are 
 in themfelves, but mean employments for a rational creature ; 
 and will be reputed fuch by the heaven-bom foul. They are 
 badges of imperfedion, and, as fuch, nnpleafant to the mind, 
 afpiring unto that life and immortality, which is brought to 
 light through the gofpel : and would be very grievous, M this 
 ftate of things were of long continuance. Doth not the graci- 
 ous foul often find itfelf yoked with the body, as with a com- 
 panion in travel, unable to keep pace with it \ \VTien the Spirit 
 4s willing,, the fleOi is weak. When the foul would mount up- 
 , ward, the body is as a clog upon it, and as a Hone tied to th* 
 ibot of a bird attempting to fly. The truth is, O believer ! thy 
 foul in this body is, at beft, but like a diamond in a ring, where 
 much'df it is oblcured : it is far funk in the vile day, till relieved 
 -by death. 
 
 I conclude this fabjcfl with a few diredlions how to prepare 
 ^or death, fo as we may die comfortably. I Ipeak not here of 
 habitual preparation for death, which a trueChriftian, in virtue 
 of his gracious ftate, never wants, from the time he i? born again 
 and united to Chrift : but of idual preparation or readinels, in 
 refpeft of his circumftantiate cafe, frame, and difpofition of 
 mintl and fpirit j the want of which makes even 3 faint vei-y 
 unfit to 4ie. First^ 
 
"V"! 
 
 ^6 Diret^ions^ou* to prepare fir Death, State IV 
 
 First, Let it be your conftant care to keep a clean conlL 
 cnce, * a conlcience void of offence toward God, and towa t 
 * man,' Afts x'xiv. 17. Beware of a {landing controverlv h, 
 twixt G^K\ and you, on account of ionie iiii^uity regarded : 
 the heart. When an konelt man is about to leave his countr\ , 
 .:nd not to return, he littles accompts with thofe he had dea]- 
 iivj^s with, and lays down methods tor paying his debtb tim^- 
 oully ; leli: he be reckond a bankrupt, and be attacked by ;. 
 otiiccr, when he is going of^. Guilt lying on the conlcience is : 
 fountain of fears ; and will readily iling fevcrelv, when death 1 
 /lares the criminal in the Face. Hence it is, that many, even of 
 God's chihken, when a-dying, arc made to wilh paifionatel- 
 am! de(ire engcrly that they may live to do, what they ought l j , 
 have done, before that time. Wherefore, walk cldLly with 
 God, be dihgent, ftrict and exaft in your courfe ; beware of a 
 ?oole, cirelefs, and irregular converfp.tion : as ye would not lay 
 'up for yriUrich'Q'^'j angulfli and bitternels of Ipirit, in a dyin-^ 
 Iiour. And becauie, through the inlirmity cleav'ing to us^ i 
 oiT prelect ftite of i in perfection, in inany things we offend ai 
 renew your repentance daily, and be ever wafhing in the Re 
 ilfemer's blood. As long as ye are in the world, ye wid nee, 
 n. wa(h your feet, John xiii. 10. that is, to make application t 
 the blood of Chriit, anew, for purging yourconfcicnces from the 
 gjilt of daily mlicaniagcF. Let-death find you at the fovuitain ; 
 and ir"ib, it will find ycTu rcaily to anlwer iti call. 
 
 Secondly, Be always watchful, >vaitirig for your cl>aoge, 
 ' Like unto men that wait for their J-ord, that when hf ccmeth 
 ^ and knockcth, they may open unto him immediate!||jj' Luke 
 xxi. 36. Beware\ol'fiun)bering and P.eeping, wliile the bride- 
 irroom tarries. To be awakned out of fpiritual ilumber, by a 
 I'aiprizing call, to pals into another worU!, is a very frightful 
 thing : but He-who is daily waiting for thecoming of his Lord, 
 fhall comfortably receive tlie grim mclTenger, while he beholds 
 h:m ulhering in Him, cr whom he may confidcrtly lay^* This 
 
 * is my God, a:id I have waited for him.' The wjfP-^) die 
 comfortably, is to die duly. Be often effaying (asit w«-c~) to 
 die. Bring yourleivcs fxmiHarly acqiivnted with death, by 
 •making mapy vifits to the grav-c, in Icrions meditations upon it. 
 This was Job's pracrice, ctiap. xvii. 1 3, 14. 'I have made my 
 
 * bed in the darknefs.'^ Go thou, and do like\vife ; and when 
 <^l•ath comes, thou (halt have nothing ado but to ly down. * I 
 
 * have laid to corruption, thou art my father ; to the worm, 
 ' tliouirt my motlicr and my fiftcr.* Db thou fay fo too ; and 
 
 thou 
 
Head II. Dirc^iorts how to pf spare for Death, 277 
 
 tliou wilt be the fitter to go home to their houie. Be frequently 
 refle<5ting upon your couduO, and confidering what courfe of 
 life you wiih to be found in v/hen death arrefts you : and act 
 accordingly. When you do the duties of your llation in lite,- 
 or are employed in acis of wor{hip, tliink with yourfelves, that 
 it may be, this is the laft opportunity i and therefore a^ as if 
 you WAS never to do more ot that kind. When you ly down 
 at night, compote your ipirits as if you was not to awake, till 
 the heavens br no more. And when you awake in the mominp^ 
 conlider that new day as your laft ; and live accordingly. Surely 
 that night cometh, of whiclryou will never fee the morning ; 
 or that morning, of which you will never fee the night. But 
 which of your mornings or nights, will be futh, you know not. 
 
 Thirdly, Employ yourfelves much in weaning your heart* 
 from the world. The man who is making ready to go abroad, 
 bufies himlelf in taking leave of his friends. Let the mantle of 
 earthly enjoyments hang loofe about you, that it may be eaGly 
 drop r, when death comes to carry you away into anotiier world. 
 Moderate your affections towan-ls your lawful comforts of life : 
 and let not j'our hearts be too much taken with them. Tl^ 
 traveller ac^s unwifcly, who fulfers himfelf to be fo allured with 
 the conveBiendes of tlie inn where he lodgeth, as to make his 
 nece/Tary -departure from it grievous. Feed with fear, a«id walk 
 • thro' the world as pilgrims and ftrangers. Likeas, when the 
 com is forfakiug the ground, it is ready for the. fickle: when 
 the fruit is ripe, it falls off the tree eafdy : fo, when a Chriftian*« 
 heart is truly weaned from the world, he is prepared for death, 
 and it will be the more eafy to him- A heart difen^^aged from 
 the world is an heavenly one : and then are we ready for heaven, 
 when our heart is there befo'e us, Matth. vi. 21. 
 
 Fourthly, Be diligent in gathering and laying up evidences 
 of your title to heaven, for your fupport and comfort at the 
 hour of death. The negle<5t hereof mars the joy and confolation 
 which fome Chriilians might otlierwife have at their death. 
 Wherefore examine yourfelves frequently, as to your fpiritual 
 ftate , that evidences, which ly hid and anobferved", ma.y be 
 brought to hght and taken notice of. And if you would manage 
 this work fuoccfsfully, make folcmn ferious work of it. Sat 
 apart fome time for it. And, after eameft prayer to God, thro' 
 Jcfus Chrift, for the enlightning influences of the Holy Spirit, 
 whereby ye may be enabled to underftand his own word, to 
 dilcem his own work in your fouls ; fill yourfelves before the 
 tribunal of your confciences^ that ye may judge yoiu-felves m 
 this weighty matter. A a Aod 
 
,2' 3 DireSlons how i9 prepare for Di'ath, State IV. 
 
 And. in .the firft place, Let the marks of a regenerate ftate 
 
 be fixed, from the Lord*5 "word : and have tecourl'e to foine 
 
 . particular text for that purpote ; futh as Prov. viii, 17.*! love 
 
 * them that love me.' Compare Luke xiv.j26. * If any man 
 ' come to me, and hate not his father and &iothcr,Ant'. A'ifc and 
 ' children, and brethren, and fillers, yea, and his own lifdallb. 
 
 * he cannot be my difciple.' Pfal. cxix. 6. ' Then (hall I Jiot 
 
 * be afhamed, when I have refped unto ail thy commandments.' 
 Pfal. xviii. n^. ^\ was alfo upright before him : and I kept 
 
 * my lei f from mine initjuity-' Compare Rom. vii. 22, 2;. 
 ^ For I drhi^lit Hi the lavi: of God, after the inwaid mai\: bur 
 
 -' I fee anotlier latv in my members warring againlt the ]a%v^of 
 
 * my mind, '-Sec. I John iii- 3. * And every man thai 1 -ih thii 
 ^ hope in him, puiiScth hinifelf, even as he is pure.' Matth. v. 3 . 
 *. Blelfed are the poor in fpirit, for theirs i^ the kingdom 01 
 
 * heaven.' Phiiip. iii. ^. * For we are the circumcifion v i ' b 
 
 * worfliip (or fer\ e) God in the Ipiri^, and rej»ic;e in Chrill ki... . 
 ' and hs-ve no confidence in the fl^n.' The fum of tlie eviUchci- 
 arilinirfrom thele texts, lieshe.-e. A real- Chriftian is one v.h) 
 loves God for himfelf, is well as for his benefits ; and that wit)^ 
 a fupreme love, above all p^rfoivs and all things : he, has an aw- 
 ful and impartial regard to God'i^ commands : he oppofeth anil 
 
 . wrefl'eth againfl: that fm, wliich of all others moft eafily befet.- 
 him : he approvcth nnd loveth the holy law, even in that very 
 point, wherein it ftnkes againil: his moil beloved luft : his*hopc 
 of heaven engagetlihini in the ftudy of univerfal holinefs; in the 
 "^vhich he aims at perfection, thougli^ie cannot reach it in thii 
 life: he ferves the Lord, not only in afls of worfhip, but in the 
 "W-holeofhis converfation ; and as to both, is fpiritual iji the 
 principle, motives, alms, and ends of his fervice : yet he fees 
 iiothinc in himself to tryfl to b^^fore the Lord: Chrifl ar4 his 
 fulnefs is the ftay of hi.> foul ; and his confidence is cut off froni 
 all that is not Chrift, or in Chrift, in point of juftification. or 
 acceptance with God ; and in point of lan^incation too. Every 
 one in whom thefe chara6lcrs are fou-id, has a title to heaven, 
 accorduig to the word. It is convenient and profitable to mark 
 fuch texts for this Ipecial life, as they occur, while you read iIk- 
 fcriptures, or hear fennonf. The maiRs of a regenerate iVite 
 thus fixed ; in the next place, impartially fearch and try you: 
 own hearts thereby, as in the fight of God, with dependence on 
 him for fpiritual difcerning, that ye nviy know whether they be 
 in you or not. And when ye find them, form, the conclufion 
 
 .deliberately and diflindly ; namely, tlmt tbeiefore you are re- 
 
 gchc- 
 
Head II. DlreSilons bov) to prepare for Death. 279 
 
 generate, and have a title to heaven. Thus you may gather 
 evidences. But be fure to have recourfe to Gcd in Cbrill b/ 
 earned prayer, for the teilimouy of the Spirit, whole cSce is to 
 
 * bear witnefs with our ipiiit, that we are the children of God/ 
 Rom. vlii. t6. Moreover^ cavefi-Hy obferve the courfe and 
 
 ■ Biethod of Providence towards f ou j ^nd likewife how your 
 foul is aifec^ed under the farHe, m the va nous fteps thereof: 
 compare borh with fcripture-doclnne?, promifes, threatnings, 
 and examples : fo (hall yc perceive, if the Lord deals with you 
 ' as be ufeth to do unto thofe that love his name ;* and if you be 
 
 * going forth by thefootdeps of the flock,' this may afford you 
 I comfortable evidence. Wdik tenderly aud circumfpectly ; and 
 
 the Lord %viU manifefl himfetf to you, according to his promilc, 
 John xiv. 21. ' Ke that hath my commandm.ents and keepeth 
 
 * them, he it is that loveth me : and he that lovsth jrje,ifiiall bet- 
 ' loved of my Father: and I will love him, and will manrfefc 
 ' myfelf to him.' But it Is in vain to think on iiiccefsful felt- 
 examination, if ye be loofe and irregular in your converianon. 
 
 Lastly, Difpatch the work of your day and gencraticxi 
 with fpeed and di'igence. ' David, after he had ferved his own 
 'generation hy the will of God, fell on fleep,' Afts .\iii. 36. 
 God has allotted he certain- pieces of work of this kind, which 
 ought to be difpatched before the time of working be over. 
 Ecclef. ix. 10. ' Wlialfoever thy hand findeth to do, do it witli 
 
 < thy might ; for there is no work, nor knoY. Isdge, nor wifdom 
 ^ in the grave, whither thou goefl.' Gal- vi. 10. * As we have 
 ' therefore opportunity, let us do p;ood unto all men, cfpccially 
 
 < unto them wlio are of the houfhold offaith.' If a pafTer.ger, 
 after he is got on fhipboard, and the (hip is getting unucr ail, 
 remember that he has omitted to difpatch a piece of neceffaiy 
 bufmefs when he was alhore, it muft needs be unealy tp him ; 
 even fo reflection in a dying-hour, upon neglefted fealbn?, and' 
 loft opportunities, cannot fail to difquiet a Chriftian. Where- 
 fore, whatever is incumbent upoi) thee to do for God's hor^our, 
 and the good of otb,ers ; either as the duty of thy ftation, or bv 
 fpecial opporDJuity put into thy hand, perform it rcafccably, (f 
 thou wouldil die comfortablv. 
 
 A a 2 K E A D 
 
[ 280 ] 
 
 HEAD III. 
 
 The RESURRECTION, 
 
 JOHN V. 28. 
 
 AJarvel rot at this.- For the Hour is comings in the 
 which all that are in the Graves^/hatt hear his Voice. 
 
 Ver. 29. And/hall come forth^ they that have don^ Good^ 
 unto the Kefurrediion of Life ; and they that have dene 
 Evil^untB the Bj/urre^ion of Damn at ion • 
 
 THESE words are part of the def<^ice our Lord Jcfus Chr'fl 
 makes for hin-ifelf, when perfeciited by tlie jews for cur- 
 ing the impotent man, and ordering him to carry away his bed 
 on t'le Sabbath ; ar.d for vindicating his conJu^ft, when accnfcd 
 by them of having thereby profaned ihat day. On this occafion 
 he pro^efieth hlmlelf not only Lord of the Sabbath, but aUb 
 Lord of life and death ; declaring in the words cf the text the 
 r^furroftion of the dead to be brought to paf* by his power. 
 This he introdiiccth with thefe words, as with a folemn preface, 
 * Marvd not at this/ i. e. at this ftrangc difcourfe of mine: do 
 not wonder to hear me, whofe appearance is fo very mean in 
 your e) es, talk at this rate : for tlie day Is coming, in which the 
 dead fhall be raifed by my power. 
 
 Obferve in this text, (i.) The doftrinc of the refurrcflion 
 afTerted, " All that are in the graves Ihall hear his voice, and 
 *^ (hall come forth." The dead bodies, which are reduced to 
 duft, (hall revive, and evidence life by hearing and moving. 
 (2.) Tlie author of it, jefus Chrift, < the Son of man/ ver. 2 7- 
 The dead fhal! hear his voice, and be raifed thereby. ( ?,.) The 
 number that fliall be railed, ' All that are in the graves,' i. e. all 
 the dead boKlics of men, howfocver differently dilpofcd of, as it 
 Were, in different kinds of graves; or. all the dead, good or bad. 
 They are not all buried in graves, properly^ called ; feme arc 
 burnt to afhes, fome drowned, and buried in the bellies of 
 : • fiflies; 
 
Head II. Ths Poffibility of the Refurreaton. 281 
 
 fiilies ; yea, fome devoured by mau-eaters called Cannibah : but 
 wherefoever the matter or [libflance, of \>hich the body was 
 comjJoled, i^ to be found, thence they fhall come foith. (4.) The 
 great dillin<5lion that (hall be made betwixt the godly ai.d the 
 wicked. They (hall indeed both rife again in the reiurrcction. 
 None of the godly will be milling : tliough perhaps they either 
 had no burial, or a very obfcure one : and ail the wicked fhall 
 come forth : their vaulted tombs fi:all hold them no longer tkau 
 the voice is uttered: But the former fhall have a joyful refor- 
 rection to life, wlalll toe latter have a dreadful refurre(5tion t*» 
 damnation. Laftly, The fet time of this great event : there is 
 an hour, or certain tixed period of time, appointed of Gcd for it. 
 We are not told when that hour will be, but that it is coming : 
 for this, among other reafons, that we may always be ready. 
 
 Doctrine. 
 
 There Jlall be a Kefurredion of the Dead. 
 
 In difcouriing of tliis fubje(5l, I (hall firft (hew the certainty 
 of the refurrccliow ; next, I fhall inquire into the nature of it ; 
 and laflly, make fome practical improvement of the whole. 
 
 I. In fhewing the certainty of>the refurredion, I Ihall evince, 
 (l.) That God can raife the dead. And, (2.) That he will- 
 do it J which are the two grounds or topics laid down by Chriil 
 himfclf, when difputing with the Sadducees, Matth. xxii. 29. 
 *' jefus anfwered and Iliid unto them, Ye do err, not knowing 
 the fcriptures, nor the power of God." 
 
 FiRST^ Seeing God is Almighty, furely he can raife the dead. 
 We have inftajices of this powerful work of God, both in the 
 Old and New Teftament. The fon of the widow in Sarepta, 
 was raifed from the dead, I Kings xvii. 22. The Shunamite^s 
 fon, 2 King^ iv. 35. And the man c^ into the fepulchre of 
 Eliiha, chap. xiii. 21. In which we may obferve a gradation, 
 ,the fecond of thefe miraculous events being more illuftrioiH thaji 
 the firft, and the third than the fecond. The firft of tl^cfe per- 
 fons was raifed when he was but newly dead ; the prophet 
 Elijah who raifed him, being prefent at his deceafc. The fecond 
 when he had lain dead a conliderable time ; namely, while his 
 mother travelled from Shunem to mount Carmel, (reckoned 
 about the diftance of fixteen miles,) and returned from thence 
 to her houfe with Elifha, who railed him. The laft, not till 
 they were burybg him, and the corpfe was caft into the 
 prophet's grave. la like manner in tht New Tdl^ent^ Jairus's 
 A 3 daugb- 
 
■1^ •!■ .J 
 
 282 ThePcJfibillty cf the Kefurreeilcn. State IV. 
 
 daupVitrr, (Mark v. 41.) and Dorcas, (A(5ls ix. 40.) were both 
 railed to life, when lately dead ; the widow's ion in Nain, when 
 llicy were carrying him out to bury him, Luke vii. 1 1, 15. And 
 Lazarus, when Itinking in the grave, John xi. ^9, 44. 
 
 Can men make curious glalFcs oat oi aftics, reduce flowers into 
 hHics, and raife them again out of thefe alhe?^ rdtofing tliem to 
 their Former beauty ; and cannot the great Creator who made 
 all t!-un[is of nothing, raife man's body? after it is reduced into 
 duft ? Jrit beohje(5tcd, *' Kow can men's bodies be raifcd up 
 ** again, after they are dilTolved into duili; and the afliesof many 
 *' generations are mingled togetljcrr' Scripture and not realbn 
 furnilii The anfwer : " With men it is infj-.oirible, but qot witii 
 ** God." It is ablurd for men to lieny that God can do a thing, 
 becaulc they Icc not how it may be done. How fmall a por- 
 tTon do we know of his ways ! how abi'olutely incapable arc we 
 <iF conceiving diftindly of the extent of almighty power, and 
 innch more of comprchendir.pr its aclingb, and thcfliethod of its 
 procedure ! I quelb'on not, hut many iHitcrate men are as gre.it 
 inlidels to many chymical esperiments, a? lomc learned mtn arc 
 to tlie doiflrine of the rei'urre6>ion : and as thefe 1 all are ready 
 to deride the former, fo ' the Lord will have them i:^ deriiion.* 
 Whit a myftery was it to the Indians, that the Europeans couUI 
 by x^w'ce of paper, convcrfc together, at the diftance of fome 
 ^^•Jl^?redsof mileii ? And how much were they aftonilhed to ^ec 
 them with tlieir gun?;, pn^d.ice as it were thunder and lighting 
 in a fnomcnt, ami at plc.ifurc kill men afar off! Shall fome nxn 
 <io fuvh things as are wonders in tlie eyes of others, becaule tiny 
 cannot comprelicrid them : and IhalUrnen confine thejnfiiiiie 
 pow'T of God within the narrow boundaries of their own 
 ihallow capacities, in a matter noways contrary to reafon ? 
 An ititcTior nature has but a very imperfect conception of the 
 pov/cT of a fuperior. Brutes do not conceive of the a(5lings of 
 realon in men ; aad men have but lame notions of the power of 
 angels : how low and inadequate a conception, then, mult a 
 finite nature have of the power of that which isinfmite .'though 
 we cannot c mccive how Goil a<fts, yet we ouc;ht to believe he 
 can do above what we can think orcan conceive of. 
 
 M^herefore, let the bodies of men be laid in the grave j let 
 them rot there, and be refolved Mito the mod minute particles : 
 oi* let tl^em be burnt, and the aflies caft into rivers, or thrown 
 up into the air, to be fcattered by the wind : let the i^\.\{\. of a 
 thoulimd generations be mingled, and the (Ireams of the dead 
 h"\.\\"- vVUHvicr to and fro iii the air : let birds or wild beafts eat 
 
 th^ 
 
Head III. TheTcffihUUy ^f ihc Kefurrcaion. 283 
 
 t'ne dead bodies^ or the fifhes cf the lea devour them, fb that the 
 parts oFhunian bodies, thu^ deilroyed, pal's into lubftantial parts 
 of birds, bealts, or tifhes ; or what is more than tiiar, let man- 
 eaters, who themiclves mult die, and rile again, ucvqiA- huaian 
 bodies j#and let others devour them a^ain : and then let our 
 modern Sadducees propofe the quellion in thefe caies; a^ t;:e 
 ancient Sadducees CvA, in the cale of ihe wcman, who had been 
 'mai-ried to leven hulbands ibccellively, Matth. xxii. 23. We 
 anfvver, as our blelFed Lord and Saviour did,' ver. 26. *' ^^ do 
 *'err, *not knowing the i'criptures, nor the power of God." 
 We beHeve God to be omnilcient, and omnipotent; iiifinite in 
 knowledge and in power : and hencC, agreeable to fhe didatei 
 of reafon, we conclude the poinbllity of the rcfnrrcction, even 
 in Lhe calc^ fuppofcd. 
 
 Material things may change their forms and fhapes, may be 
 'refoived into the principles of wh'r\;h they are formed : but they 
 are not annihilated, or reduced to nothing ; nor can they be lii, 
 by any created power. God is omnifcient, hk uuc'eritanding is 
 jnhnite: therefore he knows all things whatfocver ; what they 
 ^ve^e at .iny time, what they are, and where they arc to he 
 found. Though the country man, v/ho conies into the apoth.e- 
 cary's (hop, cannot find out the drug he wants; yet the apothv*- 
 cary himlclf k;:ows what he has in his fhop, whence it came, 
 and where it is to be found. And in a mingle of many diflercnt 
 feeds, the expert gardener can diiiiaguirn betwixt feed and feed. 
 Why then may not omnilcicnce diltinf^uiih betwixt dull ar.d 
 duil \ Can he, who knows all things to perfection, be liable to 
 any millake about his own creatures ? Wholb believes an in- 
 finite underftanding, mull needs own, that no maf- of dull is To 
 jumbled together, but Gotl perfedly comprehends, and infallibly 
 knows how themoft minute particle, and every one of them, is 
 to he matched. And therefore, he knows where the particles ^ 
 of each dead body are; whether in the eartli, fea, or air, how 
 ^confufed Icever they ly; And particularly, he knows where to 
 find the prin'itive fubllancc of the man-eater; howlbever eva- 
 poiateJl or reduced, as it were into air or vapour, by fweat or 
 perlpiration : and how to feparate the parts of the body that was 
 eaten, from the body , of tlic, eater, howfoever incorporate, or 
 made one body with It: and 'io underftands, not only how% but 
 whence, he is to bring back the primitive Ribflance of the man- 
 eater to its proper place : and alfo to feparate, from the man- 
 eater\< bodv, that part of thedes-oured body which goes into its 
 fcibilande, and is indeed but a very linail part of it. It is certain 
 
 the 
 
284 'The Certainly tf the Refurreeilon, State iV. 
 
 thcbodici of men, as of all other animals, or living creatures^ 
 are in a continual flax : they grow, and are lultained by daily 
 t(X)il; To frr, all a part whereof becomes iiounihment, that the 
 mod parti> evacuate. And it is reckoned that, at leaft, as much 
 of the food is evacuate intenlibly by pevlpiration, as is voided by 
 other pcrccptiMe wavs. Yea, the nouvifliing part of the food, 
 when alTimilatc, and ihereby becomca part oFthe boily, is evac- 
 uate by perfpiraiion throuiih the pores of the (kin, and again 
 fiipplied by the ufe of the food : yet the body i^ iVill reckoned 
 onc„and the fame b:Kly. Whence we may concluc'^, that it is 
 PfOt elTcntial to tl»e reiUvrection of the body, that every particle 
 oTthe matter, which at any time was part of a human body 
 l"hould bereftored to it, v/hea it is raifed up from dc^th to life. 
 Were it (b, the bodies oi^iicn would hecr)me of fo hdge a fize, 
 that thev would bc^r no rclcmblancc of the pcrfons. It is fuf- 
 {itient to denominate it ti-e fime body t^llt died, \vhen it is 
 r'.fen af,ain ; if the body tliCt is- raifed, be formed in its former 
 proportions of the fame particles of matter, wb.ich at any time 
 \vc:e its conllituent parts, hovrfoevcr it be refined; likeas, we 
 reckon it ib the idine body tf^at wa? pined away by long licknefs, 
 which becomes f^t and fair again after recovery. 
 
 Now, to this infinite underfta;iding, join infinite power, 
 '' whereby he is able to fubdue all things unto -himlelf :" and 
 this glorious great work appears moft rcafonable. If omnifci- 
 encedifcover every little particle of dud, where it is, and how 
 it is to be matched ; cannot omnipotence bring them, and join 
 them together in their order ? Can the watch-maker take up the 
 feveral pieces of a watch, lying in a ionfufcd heap before him, 
 and fet each in Its proper place ; and cannot God put the humaji 
 body into order, after its diifolution ! Did he Ipeak this world 
 into being out of nothing ; and can he not form man's body out 
 of its prc-exillent matter I If he ^ calleth thofe things, which be 
 ' not, as though they were;' furely he can call things that are 
 diflolvcd, to be as they were, before the compound was refblved 
 into its parts and principles : Wherefore, God can raifc the 
 dead. And, '' Why (hould it be thought a thing incredible 
 ** with you, that God (hould raife the dead ?" Afts xxvi. 8. * 
 
 Secondly, God will do it. He not only can do it ; but 
 be certainly will do it, becaufe he has faid it. Our text is very 
 full to this purpofe, " All that are in their graves Taall hear his 
 " voice ; and (hall come forth ;. they that have done good, unto 
 *' the refurreftion of life ; and they that have done evil, unto 
 ** the rcfurrc(flion of djjimation." ' Thefc words relate to^ and 
 
 are 
 
Head III. Ihe Certainty of the Refurreiihn, 285 
 
 are an explanation of, that part of Daniel's prophecy, Dan. 
 xii. 2. ' And many of them that deep in the duft of the earth, 
 " Ihall awake, fome to e\'erlafting life, and fome to ftiame and 
 '* everlafting contenapt.*' The which appears to have been 
 calculate to confront the doctrine of the Sadducees ; whicli the 
 Holy Ghofl knew was to be at a great height, in the Jcwifh 
 church, under the perfecution of Antiochus. There are many 
 ether texts in the Old and New Teftaments thatmi^ht here be 
 adduced ; fuch as Aift.s xxiv. i 5. * And haveliope towards God, 
 
 * which they themfeh es alfo allow, that there (hall be a re|ur- 
 
 * redtionof the dead, of the juil and unjuft.' And Job xix.26,27. 
 
 * And though after my ilvin, worms deftroy this body, yet in 
 ' my flcfh (hall I fee God : whom I fhall fee for myfelf, and mine 
 ' eyes (hall behold, and not another ; though my reins be con- 
 
 * fumed within me.' But 1 need not multiply teftimonics, in a 
 matter fo clearly and frequently tsught in facred fcripture. 
 Our Lord and Saviour himJelf proves it, againll the SaJducees, 
 in that remarkable text, Lukexx. ;7, 58. * Now that the dead 
 
 * are raifed, even Itlores (hewed ?t thebulh, when he calleth the 
 ' Lord, the God of Abraham, and the <jcd of Ifaac, and the 
 ' God of Jacob : For he is not a God of the dead, but of the 
 ' livingr: for all live unto him.* Thefe holy patriarchs were 
 now dead: neverthekfs, the Lord Jehovah is called ti.eir 
 God, namely, in virtue of the covenant of grace, and in the 
 fenfe thereof; in which fenfe, thepliraie compiehends all blelf- 
 ednefs, as that, which by the covenant, is iccured to them wh© 
 are in it, Heb. xi. 16. * God is not afhamcd to be cailed their 
 
 * God : for he^hath prepared for them a city/ He is hot called 
 the God of their fouls only ; but their God, the God of their 
 perfons, fouls and bodies ; the which, by vlrHie of his truth and 
 faitlifulnefs, muft have its full etfed on tlie dea9, who, in as far 
 as they are dead, are far from all ble(re;dncls ; but on the living, 
 who alone are capable of it ; therefore, fmce God is ftill called 
 their God, they are hving in refpedl of God, altho' their bodies 
 arc yet in tlie grave ; fo^in relpeft of him, who by his power 
 can reftore them to life, and in his covenant has declared' his 
 will and purpofe fo to dio, and whofe promife cannot fail, they 
 all are to be reckoned to live; and, conliftcnt with the covenant 
 their death is but a fleep, out of which, in virtue cf the lame 
 covenant, fecurjng all blelfednefs to their perfons, their whole 
 man, they muft and fliall certain'y be awakned. The Apoflle 
 Paul proves the relurre^lion at large, i Cor, xv. and fhews it to 
 be a fundamental article, the denial wf.ercof is fubveifivc of 
 
 Chrif- 
 
286 Jhct^aturc ^f the Kefufre^kn. Stite IV. 
 
 Chriftianity, ver. I^, 14. ' If there be n© refurre<5lion of the 
 
 * dead, then is Chi ift not ril'en. And if Ghriil be not rifen, then 
 
 * is oiir preachijAg vain, and your faith is alfo vain.* 
 
 To afllit us hi conceiving of it, the fcriptwre gives u$ types of 
 the rcfjrre^ftioo of the dead ; as the dry bones living., Ezek. xxxvii. 
 Jonah's coming out of tV.e whale's belly, Mat. xii. 40. And 
 nature affords us emblems and refemblances of it, as the fun's 
 fetting anii rifing again ; night and day, winter and fumracr, 
 fleeping and awaking ; IWallows in" winter lying void of all ap- 
 pearance of life, in ruinous buildings, andfubterraneous caverns, 
 and reviving a^ain in the fpring feal'on ; the feeds dying under 
 the cl»xl, and thereafter fprii-iging up again : all which, and the 
 like, may jirilly be admitted, as deligned by the Gwl of nature, 
 though not for proof:?, yet for nieniorial?, of the refurrectlon » 
 whereof we have afTu ranee from the fcripture, i Cor. xv. 36. 
 
 * Thou fool, that wliich thou fowell is not quickned, except 
 
 * it die. 
 
 II. I fhall enquire into the nature of the refurreiftion, (hewing, 
 ift, Whoniall be railed. 2dly,-What (hall be raifed. 3dly, 
 How the dt2i^ fhall he raifed. 
 
 Firft, Who fhall be raifed. Our text telTs us who they are ; 
 namely, " All that are in the graves," i. e. all mankind, who 
 are deadr As for thofe perfons who (hall be found alive at the 
 fecond coming of Chrift ; they (hall not die, and foon thereafier 
 be raifed again : but foch a change fhall fuddcnly pafs 6po?\ 
 them, as flirJl be to thein inftead of dying and rifing again ; fo 
 that their bodies (hall become like to tliofe bodies which are 
 raifed out of the graves, i Cor. xv. 5"^, 52. *^ We (hail not all 
 *' deep, but wc (hall all be changed : In a moment, in the 
 " twinkling of an eye." Kence thefe who are to be judged at 
 the great day, are diflinguilhed into quick and dead, A(fls x. 42. 
 Aii the dead Ihall arife, whether ^odly or wicked, juft or unjnft, 
 (A(5ls xxiv. 15.) old or youns;; the whola race of mankind, 
 •even thefe who nwer faw the fun, but died in their mother's 
 belly. Rev. xx. 12. ** And I law the dead fmall and great (land 
 '< before God." The fta and earth (liall give up thcir-dead, 
 wltaoot ttferve, none (hall be kept feick. 
 
 Secondly, WJut fhatl be mi fed ? Tlie bodies af mankind. 
 A man is (aid to die when the foul is leparated from the body, 
 * and returns unto God who gave it,' Ecclef. xii. 7. But it is 
 the body only which is hid in the grav€,. and can be properly 
 faid to be raifeJ : wherefore the refurrevTion is, Itrit^K fpeaking, 
 competent to the bot'.y only. Moreover, it i?= t'- ' — ■ body 
 
 ihat 
 
Head III. 7hc Nalurz of th^ Kcfurr:clkn, 287 
 
 that dies, which fhall rile again. At the refurresftion, men fhali 
 not appear with other bodies for Tubltance, than thefc which 
 thev now have, and which are laid down in the grave : btjt with 
 the feif-fame bodies endowed with other qualities. The very 
 notion of a refurre^ftion imphes this ; linct nothing can be faid 
 to rile again, but that, wliich falli. But to illuilrate it a little, 
 Firll, it is plainfrom fcripture-teftimony. The Apoftlc tells, 
 it is * this mortal which muft put on immortality, i Cor. xv. 53, 
 *and that Chrift ' fhall change our vile body, that it may be 
 ■' failiioned Ifkc uato his glorious body,' Philip, iii. 21. Death 
 in rcripturs-Ian^'Jige. is a Heep; and the relurrcclion an awak- 
 ing out of ih^t /!' .[ , job xiv. 1 2. Vvhich feews the bcdy riling 
 up, to be the liif-lkrae that died. Sccon4^•'7 The equity of the 
 divine procedure^ botii with rci^ e^t to thegt^lyanti rhe%v'tcked, 
 evinces tiiis. It is not reckoned equal among men, that one do 
 the work, and ariother gtr the reward. Thf ugh the glorify':n:T 
 <if the body of faints, is not, properly fpep.king, and in a Itrift 
 fenfe, the reward of their icr vices or f.-dc rings on earth; jet 
 this is evident, that it is not at all agreeable to the manner of 
 the divine dilbenration, di.\t one body ferve him, and anotlier 
 be glorllied ; that one iight, and another receive tlie crown. 
 How can it b^ i.'naj2;ined that the te:r-f le? of the Holy Ghofl 
 (as there bodies of believers Oi'e termed, i Cor. vi. in.) Ihould 
 •always ly in rubbifh ? and others be reared up in their ftcad : 
 Th?-t thcfc members of Chriil (ver. 15.) iliall perifh utte.ly, 
 and other bodies come in their room/? Nay, furely, as the!e 
 bodies of the faints now bear a part in glorifying God, and fome 
 of them futfer ii; his caufe ; fo they {hall partake of v:e glory • 
 that is to be revealed. And thele bodies of the wicked, which 
 are laic' in the dull:, fhall be railed again ; that the fame body, 
 vhich finned, may fuffer. Shall one bady fm here, n.nd another 
 fuiTer in hell for that fm ? Sliall that body, which was the fbul's 
 con^pan:on in fin, ly for ever hid in the duit ; and another body, 
 which did not act any part in fmning, be it companion ii? tor- 
 ment? No, no; it is that body, \vhich now takes up all their 
 I thoughts to provide for its back and belly, that fn.dl be railed 
 up, to fufTcr in hell. It is that tongue that h^ now the f^vvcarii-:g, 
 lyinj:^ tongue, which will need water to cool it, hi eternal f!amei. 
 Thefe fame feet, tlut ncv.' (land in the wav of (inner^, and carry- 
 men in their ungodly courfe>, fhall ftand in the bjrning lake. 
 And thefe now x:ovetou« and ialbivi<^;£ cye.=, fliall takp part in 
 the fi-re and faioak of the pit. 
 
 Thirdlv. 
 
288 T^ Nature of the Refurreaion. State IV. 
 
 . Thirdly> How the dead (hall be raifed. The fiime Jefus, 
 
 M ho was crucified without the gate of Jcrufalein, thall, at the 
 laft day, to the convidion of all, be declared both Lord and 
 Chriit : appearing as Judge of the world, attended with his 
 mifhty angels, 2 TheU. i. 7. he ' (hall dcfcend from heaven with 
 
 * a fhout, with the voice of the archangel, and with the trump 
 
 * of God,' I Their, iv. 16. Th« trumpet ftiaU found, and the 
 
 * dead (hall be raifed, a»id thefe who are alive, changed,* 
 I Cor. XV. 52. Whether this fliout, voice and trumpet do 
 denote fcine audible voice, or only the workhigj of divine 
 po\ver,i^r the raifing of the dead, and other awful purpofes of 
 that day, (tho' the former fecms probable) I \vill not polilivcly 
 determine. There is no qucition but thib coming of ilie Judue 
 of thf world will be in greater majefty a*.^d terror, than we c 
 conceive: yet tliat awful grandeur, majeily and (late, wbic ii 
 was dilplayed at the giving^ of the law, viz. * thunders heard^ 1 
 Ji'ghtnii^gi and a thick cloud upon the mount feeri, the Lord de- 
 fcendiug in fire, the whole mount quaking greatly, and the voice 
 •f the trumpet waxing louder, and louder,' (Exod. xix. 16^ 
 1 3, 19.) may help forward a becoming thought of it. How- 
 ever, the found of this trumpet (hall be heard all tl;e world over ; 
 it. fhall reach to the depths of the fea, and into the bowels of 
 the earth. At tliis loud alarm, bones (hall come together, bone 
 to his bone : the fcattcred du{t of all the dead fhall be j^thcred 
 tof; ther, dull to his dud ; * neither Ihall one thiojll another, 
 they fliall v/alk every one in his path:' and meeting together 
 ai^ain, fhall ma.!ic up that very fanicbody, which crumbled into 
 dud in the grave. And at ihc fame alarming voice, (hall every 
 fmil come again into its own body, never more to be feparatcd. 
 The dead can (lay no longer in their graves, but mull bid an 
 eternal farewcl to their long homes : They hear his voice, and 
 mud come foitli, and receive their iinal fentcnce. 
 
 Now, a? there is a great diiTcrcnce betwixt the godly and 
 the wicked in their life, and in their death ; fo will there be alio 
 in tHrr refurre(5^ion. 
 
 The godly fliall be 4 ailed np out of their graves, by virtue of 
 the Spirit of Chrii\, the bleiled bond of their unioD with him, 
 Rom. viii. II. * He that raited up Chrift from tlie dead, fliall 
 alfo quicken your mortal bodies, by his Spirit that dwelleth in 
 you.' Jefus Chriil- arofe from the dead, as the fii ft -fruits of 
 them that flept, i Cor. xv. 20. So they that are Chrift's fliall 
 follow at his coming, ver. 2^. The myftical Head having got 
 above the waters of death, he cannot but bring forth the mem- 
 bers after him in due time. Tbcy 
 
Head III, Tm Nature of the Re/urrfdiion. 28^ 
 
 They fhall come forth with incxpreiUble joy ; for then fhaU 
 t'hat paflage offcriptyre, wiiidi, in its immediate Icope, rcfpccted 
 the Babyloa-lh captivity, be fully accomplilTied in its eKt^nLve 
 Ip'rittial viewjlfa. xxvi. 19. * Awake- and fing, yc that dwell 
 in thadijft.' As a bride, adorned for her hulbrr-id, goes forth 
 of her beil-chamber imto the marriage , fo (hall tiie faiiits go 
 forth of their j^rave^, unto tlie marriage of the Lamb. Joleph 
 had a joyful out-going from tf.e prilon, Daniel from die lion's 
 den, and Jonali from the whc^le's belly ; yet thoie are but faint 
 reprelentations of the faints out- going from the gra\eat the 
 reiurrecHon. Then (hall they fmg the long of Moiev and of the 
 Lamb, in hifheil: itraiui ; death being quite fwallow ed up in 
 ^■i(5tor)'. They had, 'a hilc in this life, Ibmctimes f.iig, by faith, 
 ti.e triumphant fong over. death and the grave, '< O d^ath, 
 "vvhere is tiiy lling? O grave, where is thy vi<ftory ?" i Cor. 
 XV. 55.) But when they fnig the Cime_, from fight and ienfe ;' 
 tlic black band of doubts and fears, which frequently dillurbed 
 them, and difquieted their minds, is for ever calliiered. 
 
 May we not fuppofe the foul and body of every laint, as in 
 ■niutual embirice;s, to rejoice in each other, and triumph in their 
 happy meeting again ? And may not one imagine the body to 
 addrefs the foul thus ? *' O my foul, have we got togetlier again, 
 ^ atter fo long afeparation 1 art thou come back into thine eld 
 
 * habitation, neA er more to remore ! O joyful meeting ! how 
 ' unlike is our prefcnt (late to what our cafe was, when a fepa- 
 "* ration wa? made betwixt us at death ! now is our mourning 
 
 * turned into joy ; the light and gladnefs Ibmetimes fown, arc 
 ^ now iprung up ; and there is perpetual fpring in Immanuel'i 
 
 /land. BleiTtd be the day, in which I was united to thee -, 
 ■* w'nofe chief care was to get Chriit in us the hope of glory, 
 -^ and .:o make me a temple for his Holy Spirit. O bleffed Soul, 
 '* which, in the time of our pilgrimage, kept thine eye on the 
 
 * ]ind then afar off, but now near at hand ! thou tookeil me up 
 •* in fccret places, and there jnad'il me bow thefe knees before 
 ^ the Lord, that I might bear a part in our humiliations befi»re 
 
 * him : and now is the due time, and I am lifted up. Thou didil 
 •* employ this tongue, in confelHons, petitions arid tl'ankfgivings ; 
 
 * which K*enceforth fhall be employed in praifmg for evermore. 
 ^ Thou mad'ft thefe (fometimes) w^eepingeyes fow that feed of 
 
 * tears, which is now fprung up in joy that fhall never end. I 
 ^ was happily beat down by thee, and kept in fubjedion -, while 
 ' otliers pampered their flelh, and made theij bellies their gods, 
 
 * to their own de.lru'fli'^n : and, now I glorioufly ariie, to take 
 ^ my place in the maniioiis of glory ; whilft thcv are dragg^'d 
 
 J8b ' <out 
 
ZJ}0 The^Nature of thj Kefurrefllou^ • State IV. 
 
 ' out of their graves, to i>c cail into fiery flames. K<av, m} 
 " Soul, tliou (halt conrplain no more of a lick and p«incd body ; 
 
 * taou fliali he no more clog<Ted with weak a:id weary fltifh : I 
 ' flia'.l nvAV hold pace v/ith tlice \t\ ih.e pru'ics of our God for 
 ' evermore.' And may not the Soul fay J" * O i^appy day, m 
 ^ which I. return to dA'cll in thut blcilcj iiody, which v/as, and 
 
 \<; and will be for ever, a meiiiher of Chiiil:, a teniple of the 
 
 * Holy Spirit ! now (hall J be eternally knit to thee : tlie filver 
 ' cord (hall never be loofedmore : death thali never mike ino- 
 
 * ther fcparatlon betwixt us. Arilc then, my Body, and come 
 
 * awiv ; and let thefe eyes which. ferved to weep o\z,' my fin , 
 
 * behold now with joy the face of our glorious Reclccmer ; lo 
 ' this is oar 'fjod, ana we have waited for him. Lxt tliefc car.. 
 
 * which ferved io. hear the word of. life, in the temple below.^ 
 'come now and hear the halk'lujah^ in the temple r.bovc. JLet 
 ^ thtlc; feet, that can icd me to th.c congregation of faints on 
 
 * earth, take their place now among tlielc whojland on iTsouftt 
 ' Zion above. And let that tongue, which confcll^d Chnlt b©- 
 ' fore men, and ufed to be ftiil dropping foinethinjr to hi? com- 
 
 * mend.ition, join the choir of :li£ uppcr-houfe in bis praifcs for 
 ' evermore. Thou uiilt fall lio more, but keep an evcTlaiVmrr 
 ' feaft: thou fiialt wcep^nomore, neither fhall thy countenance 
 ^ be overclouded i but thou fliait fliinc for ever, as a ftar in ti;e. 
 
 * firmamient. V/e took ^sst together in the fight, come now, 
 ' l?t Us go together <.i receive aud wear the crown.* 
 
 But, on the other hand, the wicked fhill be raifcd by the 
 power of Chrill, as a J ift Judge, wjjo is to render vengeance to 
 ' hib enejTiies. The fams divine power, whith (hfft up th^ir Ibuls 
 in hell, and kept their bodi^ in a grave, as in a prifon, Ihall bring 
 them forth, that foul and body together may receive the dread- 
 ful lentence of eternal damnation, and be (hut up together i» 
 tlie prifon of hell ! They (hall a;mc forth of tlieirgravei^ with 
 ;j,.fpeakable horror and confternation* They Ihall be dragjfcd 
 forth as fo many malcfadors out of a dungeon, to be led to 
 f ;wecntion ; cryinn; to the mountains and to the i«ocks, to fail on 
 them,tiad hide them from the face of the Lamb. Fearful wae 
 the cry in Egypt, tlvit night tl^ deflro} ing angel went through 
 a'.'id flew their firft-borp.. Dreadful were the fliouts, at the 
 t'arth opening her mouth, and fwallowing up l^athan and 
 Abiram, and all that appertained to them. • What hidetjiis 
 .crying then mufl there be, when, at the ibund of tlic lad 
 trumpet, -the earthand tl.e fea fliail open their mouths, and 
 ?Rill foi th iUi the wicked world, ddivei'ii)^ them up to the dread- 
 
 fii 
 
Head III. 7hc Nature of the RcfurreSiion, 251 
 
 fuijuj^ef Ko'.v will they cry, roar, and tear thctnlLives ! , 
 how will the jovial cornpanion5 weqp and hovl, and curie o.-e 
 another! hov^^ will tlie earth be filled with their d&lcfol.lhiieLs 
 and lamentations, while they are pulled out hke fneep Tor t!;e 
 llaughter f They who, whi(e they jived in the world, were 
 profane debauchees, covetous worldlings, or forcT^l hypocrites, 
 Ihall thcii, ill anguifn of wiind, wring their hands, beat their 
 bieafts, and bitterly larnent their cafe: roaring forth their 
 comptaints, and calling thanfelves beaih, foojs and .madmen^ 
 for havii.g afted fo naad a part in this life, and'aot liaving be- 
 lieved wimt they tlien iee. They were * driven away in their 
 wickedaefs,* at death : and now all their fins rile witli thera, 
 ■ ^ndi like ^o many ftrpents, twiit themfelves about th.cir wretch- 
 ed foul «, and bodes too, v.'hkh now iave a frightful meeting, 
 after a long feparation. 
 
 Then we may fjppofe the miferable body thus to aecoil the 
 ioul, ^ Haft thou ag/m found me, O mine enemy, my worlt 
 
 * enemy, fivage fpui, more cruel than a thoufand tygers ? 
 
 * Curfed be the day that ever we met ! O that 1 h^dTemained 
 
 * ?, HfeJ(ffs lump, rotten in tlie belly of my mother; aiid had 
 'never received fcn^e, hfe, nor motion. O tl^at I had rather 
 
 * been the body of a toad or fcrpcuv. than thy body : for then I 
 
 * had lain frill,, and had not f-en this ten-iblc day ! If I behoved 
 
 * to be thine, O that I had been thy afs, or one of thy dog?, 
 
 * rather than thy body ; for then woiddll thou have taken more 
 
 * true care of mc than thou didii. O cruel kindnefs ! iiaO: th*)a 
 
 * thus hugged me todeathj thus noiirilh.ed me to the (laughter? 
 ' Is this the effecl: of thy tendcrnefs fur me ? Is this what I am 
 
 * to reap of thy pains and concern about me ! What do lichcs 
 ' and pleaiiire avail now, when this fearful reckoning is come, 
 ' of wliich thou hadil fair v/arning ? O cruel grave, why ciidft 
 
 > thou not clofe thy mouth upon me for ever ? Why didil thcu 
 '* not hold fail thy prifoner ? Whv hafl: thou fnakcn me cut, 
 .' while I lay ftid, and was at reil ? Curfed Soul, wherefcrj ddit 
 *thou not abide in thy place, wrai:t up in fiames of Rrc ? 
 . *■ Wherefore art thou come back to tnkc me alfo down to the 
 ' * bars of the pit I Thou mactft m.e ail imtriur.ent of imnditeouf- 
 
 * nefs ; and now I mull: be' thrown into the fire. * This tiM^gt'C 
 •1 was by thee employed in mockintr at religion, curfir^, fwear- 
 
 • f in7, lyirvjl^ backbitin;;^, and boSlhiiig ; and with-l-ktld from 
 '^glorifyiniT God : and now it muft not have io much as a. drop 
 
 * nf v^'ater to cool it in the fiames. Thcu didil withdVaw mine 
 
 .rs frobi hearhig the fennons which «;a'^v/araiiig of this d:iv. 
 ■ ' ' . " b :2. ^ ' Thou 
 
292 '^fj^ ^slities cfthe ralfcd State IV. 
 
 ' Thou founded ways and means to flop them from attending I 
 ^ to I'eal'onable exhortations, admonitions and reproofs. But 
 
 * why didd thou not Hop them from hearing the found oFthi. 
 
 * dreadful trumpet? Why dolt thou not now rove and fiv 
 
 * away on the wings of imagination, thereby, as it were, tranl- 
 ' porting me duriii^ thele frightful tranlaitions, as thou was 
 
 wont lo do, when I was-fet-down at fermons, communions, 
 
 prayers, -and godly conferences : that 1 miqht no^ have a? 
 
 ' httle feme of the one, as 1 formerly had of the other? But, 
 
 * ah ! I muil burn for ever, for thy love to thy hids, thy pr«- 
 ' fanity, thy fenluality, thy unbelief and hypccrii)'.' 
 
 But may not the foulanfwer? * Wretcl«ed and vile carcafe, 
 
 * am I new driven back into thee, O that thou hadll lain for 
 
 * ever rotting in thy grave! Had I not torment enough before \ 
 ' Mud I be knit to thee again, that being joined together as two 
 ' dry dicks for the tire, the wrath of God may the more kecr^ly 
 ' barn U3 up \ It was by caring for ynu^ I lolt myt'cih). It wa^ 
 ' your back and your belly, ar.d the gratifying of your fenfes, 
 ' wliich riiined me. How often was 1 enfnarcd by your cars ? 
 
 * How often betrayed by your eyes ? It was to fpave you, that 
 
 * I neglected opportunities of making peace wfth G<jd, loittrcd 
 
 * away labbaths, lived in the neg.eJt of prayer, went to the 
 
 * hou!e of mirth, rather than to the houlie of mourning ; ar.d 
 ' that I chuicd to deny Chrid, and forfake his caufe and intc:e(ts 
 
 * in the world ; and fo am fallen a facriRcc to your curled ea*if. 
 
 * When at any time my conlcience began to awake, and I was 
 ' fetting my felt* to think of my fius, ^nd the mifery I have felt 
 
 * fince we parted, aiul now feel \ it was you that dlvertied n-e 
 ' from thde thoughts, and drew me off to make pj ovilion for 
 
 * thee, O wretched flclh. By your filken cord? of riefhly luds 
 ' I was drawn to dedru»5tion, over the belly ot'my light and 
 
 * coiifcience : but no\v they are turned into iron chains, with 
 ' which I am to be held under wrath for ever- more. Ah ! 
 < wrctchcil profits! ah, curfed plcafurej! for which 1 mi.d ly 
 ' for ever in utter darknef*.' But no complaints will then avail. 
 << O that men were wile, that they imderdood tliis, that they 
 *' would confider their latter end?" 
 
 As to tJ'.e Qualities with which the bodies of the fa'nts (ha'l 
 be endowed at the relurrection > the Apodle tells us, they fha'l 
 he railed incorruptible, gloriou.*, powerful, and fpiritual, T Cor. 
 XV. 42, 43, 44. * It is Town in corruption, it is ra'fed in in'cor- 
 laption. It is fown in difhonour, it is raifcd in glory. It is 
 lown in weakneii;, it is railed in power. It ij. fown a? natural 
 h^'ji iti? ralfeu a >'".ritual body.* First, 
 
Head III. Badies of the Saints. * 293 
 
 First, Tlie bodies cf the faints (hall be raifeJ nitorruptible. 
 
 T'.ey are now, as the bodies of others, a very mafs of corrupti- 
 , full of the feeds of difeafes and death ; and when 4ead; be> 
 corner fo naufeous, even to their dearelt friend?, that they muft 
 be buried out -of tl»cir fight, in a grave, there to rot and be <;on- 
 fumed : yea, lothlbme fores and difeafes make foire of them 
 very unfightly, even while alive. But at the refunedtion they 
 leave all the feeds of corruptioR behind them, in the grave ; and 
 rife incorruptib'e, incapable of the leait indifpofition, IlckceG, 
 or lore; and much more of dying. External violences and 
 inward caufes of pain fliall for ever ccafe : they (hall feci it n(j 
 more: yea, they (hall have an everlalling youth and vigour ; 
 being no more fubjedt to the decays which age produced in 
 this life. 
 
 Secondly, They (hall be glorious bodies ; not only beauti- 
 ful, comely, and well proportioned, but full of fplendor and 
 brightnefs. The moft beautiful face, ar.d beil proportinnea 
 -b^xTy that now appears in the world is not to be named iu 
 comparifon with the body of the meancft faint at the refurrecti- 
 ©n ; for, * then (hall the righteous (hine forLh as the fun,' 
 Matth xiii. 43. If there wasadazzling glory on M«'fes's face, 
 when he came down from the mount ; and if Stephen's face 
 was * as it had been the face of an angtl,' when he (toed before 
 the council^ how much more (hall the faces of the faints be 
 beautified and glorious, full of fweet agreeable maicity, whea 
 they have put off all corruption, and (liise as the fun ? But 
 obferve, this beauty of the faints is not re.Qricted to their faces, 
 but diiTuIes itfelf through their whole bodies : for the whole 
 body is raifed in glory^ and fha'' be fa(hioned like unto their 
 Lord and Saviour's glorious body : in v. hofe transfiguration 
 not only did his face * fhine as tl>e fun,' but alfo ' his raiment 
 was white as the light/ Matth. xvii. 2. Whatever defee^s or 
 deformities the bodies of the flints had, when laid in the grave, 
 occafioned by accidents in life, or arifmg from fecret caufes ot 
 their formation in the womb, they (liall rife out of the grave 
 free of all thcfe. But fnppofe the marks of the Lord Jefjs, the 
 fears or prints of the wounds and" bruL^es fon^e cf the faints 
 received while on earth, for his fake, (hould remain in their 
 bodies after the refurrecT:ion ; h.ke as the print of the nails 
 remained in the Lord Jefus's body, after his refuneftlon i thefe 
 marks will rather be badges of diftinc^ion, and add to their 
 glory, than detra-ft from their beauty. But howlbcver that 
 be^ furely Ifaac's eyes ihall not then be dim^ nor will Jacob 
 
 B b 3 bait ; 
 
Z94 xi.L :^uHt'ies cf the ra'ifid S: ate IV. 
 
 h.i't : Leih (haii not be ieiiticr-eycd, nor Mephiboftieth larr. . 
 
 For as the goidlmiih melts down the old crar 
 
 . L cilh it over agaia into a new mcM, bringing it ton: i 
 
 \\'ith 2. new iuftrc; fo fiiall the vile body which lay thifolved 
 
 i:j t;,e grave, come «brth at tbvcfurrartion ip pcrfecl bta'.itv, 
 
 id comelv pj-.oportiim. 
 
 TiurdlT, They {hall be powerful and ftrong bcklies. i 
 ftrongcifc men on earth beinw frail and nTortal, may joilly b. 
 reckoned M'eak and feeble : 'u\ rcg-lrd tlicir llrength, howloevt: 
 great, is quici^cly worn out -and coriibmeu. Many ir^f the. faints 
 n^rw have bcfiies weaker than otlTcrs ; but * tlie feeble among 
 them, (to allude to Zech. xii. S.) at that day, Ihail be as 
 ]-)avid, and the hoiife c»t Davjd fliall be as G<jd/ A^ravc 
 divine lavs, that jne Ihill be flrouger at the re^in-reclion, than, 
 an himdred, yea, than thuuiands arc noSv. Certainly great, 
 and vaftly great, muifc the Ihvngth of glori'.ied bodies be ; I'ec- 
 iiig thcy-(ha«l bear up under an * exceeding and eternal weigh i: 
 of glory.' The mortal boil y is not at all adapted td fuch a 
 Aate. Do tranlports of joy occaij<>3i death, as '.veil as e.vce/Iive 
 grief does .^ -And can it bcur up under a w^eight of glory ? Can 
 jtliihfwlin u-jion with a Ibul filled with heaven's raptures,' 
 Surely no. The mortal bo(W would fmk under that load, aiitt 
 fuch a fill would make the tarthen pitcher to fly ail in pieces. 
 The fcripturehas plainly told us, that flefh and blood (namfly.) 
 in thc'r preient friiil ilate, though it were the flefhand blood of 
 a giant, * cannot inherit tlic kingdom <i? God,' i Cor. xv. 50. 
 Kcv/ (trong nr.iil the b&dily eves bc,^vhich, t<> the foul's eter- 
 ;fr.i con-,f;.i t, fhall hel:old tlie dazz'.iiig glory and Iplendor of the 
 ■ m ; and itedfal:iy look at tl-.e tranictndent glory 
 
 !i> of ire man Chrift^ the Lamb, who i> »hcrght of 
 ', the inl:iabiLants wliereof fh:^'i fhine as the i\\r\l Thcr 
 , hea\en dotii now, in mercy, hold back tl^e face ot his 
 throne, and fprcidcth hii cloud upon it ; that mortals may not 
 i '^' confouadcil wjrh the rays of glory, which fliine tbrth froai 
 job xxvi. 9. 15 it then the vail (hall be rcnwved, and :hcy 
 .. ^dc able to behold it, to their uhfpeakable joy. How flrorg 
 muil their bi>dles be, wh6 (hall not rcll: night nor day ; but be 
 ^. 'thou tin termiiHon for ever empli.)yed in tliC heavenly temple, 
 iirg and p.»ochini the praifes of God, witliout w earinefs, 
 V. i.lI, is a v.'eaknefs incidv.*nt to the frail mortal, butincompe- 
 t-:i to theploriiicd b<aly ! 
 
 Lastly^ They iJuH be fpirituat bot"e5. Not that they 
 ii.iH bcch.ap^ed miofpii'Lt; but i!:<y Ihall. be fii'iiaftJ, in 
 
ad III. B'.iiles of ii.i ^L*^>.ts. 29j 
 
 \-QCt cf Acir fp:rit-fiRc qua-itles and eiidowmerits. Tlie Kjdy 
 A be abrlblutciN 'fublenlcnt to fhe I'ou^, fubject to^, anc !.!- 
 ! anted by it ; and therefore, no more a clog to iiiS^vii;, , 
 nor the animal sppetked a Ibare to :t. There v. ill be no \ .-- l 
 to beat it down, nor to drag it to the fenice of Gcd. The i.-i 
 in tijs life, is fo muchinHuer.ced bythebody, that in icriptu-^e- 
 ftyle it is laid to be carnal : but ^itii, the bcjdy ihali be fpi-itual, 
 readily ieryin^ the foul in tke buiinefs t>f heaven j acdiLithat 
 only, as if it had t;o rrfore relaticii of earth, thu.u a ipiik. Ic 
 will have no farther need of the now ceceflary fupporti of life, 
 namely, food and raini>:nt. and ti.e like. ' They Ihall j.-urr*;c r 
 no morCjt neitlicr tniiil any more,' Kev. vii. i6. * For in the 
 refurre-ftion, they neither mar»y, nor are given Vl\ marriage, 
 but are as the angeL' nf G«>d in heaven.' 1 hen ihil' the liunts 
 be ilronj^ without Hieat or drink, warm witliout cloaths^ ever 
 in perteci health wlchaut medicine, ande\erfre{h and vigorous, 
 I'^h they inalir.ever ficcp, but * fcrve him night and c'ay in 
 :6t pic,' Rev'. vii._* 5. They will need none of :hefe things 
 e than fpi-.-its Ao. Tlry will be r.imhle and afti\ e as fpirrts, 
 -i of a ivtoit rcii.ud coiiftitntign. Tlie btxlr tliat is now 
 kimpifh a;rd l-&-n:y, ihall loen be m^lt rpric;ht!y. >io iLch 
 t'Mng a.> melanclvjly fhall be found to make the lieart hea\y, 
 the fp.rts ii** ~ and fii»k. * Wlicre the carcafc is, there fnaU 
 Ik'n;?, as fo many ^Mj\^ be gathered together.'' I ihaii not 
 :'r;c^ dip into tins matter: The day will ticciare'it. 
 As fo t le Qualities of the b9d:es of the wicked, at uie refn?- 
 recticn : 1 iind llie fcripture fr-eaks but little of ibem. W it- 
 evcr they may need, they niail not £et a drop ot water to t ool 
 lixir tonfuiei, Luke x\i. 24, 25. Whatever may be \aw. .>f 
 ti'.eir v/eakaefs, it is certain they wl!l*be continued for e« er in 
 life ; that they may be ever dymj; : thev ihalllx-ar up, how ib^ 
 ever unwillingly, nndei. the load of God's wrath, and fhali nvt 
 fd'nt a way under ifr. "* Th.e fmoak of their tomrent afcdndetli up 
 for ever and ever. And tl^y have no reft day nor night.* 
 Su::ely tiury Ih.ill not partake of the pjory and beauty of tkc 
 laints. All the'r, glory dies with them, and jhall never rife 
 again. Daniel tells us, ^ They fhail awake to Ihame, and 
 e^erlartiag contempt,' chap. x'i. 2. Shame follows fm, as the 
 fliidaw foiiov/cth \^.z bo-dy-: bur the wicked in this v.orld walk 
 in the dark, and often under a difguife : neverthelef>j, when the 4 
 Jiide^e coijies \n ilamiKg tire, at the lad day, they will be 
 brought to the light; tlifir malk will be taken ofiT, and the 
 \\-.\iv.< C'f t'vjii-nakcdncfs will clearly appear to thtintVlvc? t-.1 
 
296 Comfort to the People of G-od, State IV. 
 
 otl>€rs, and fill their faces with cOnfufion. Their fliarae will 
 be t(x) deep for bluflies : but * all faces (hall gather blacknefi^,* 
 at that day, when they ihall go forth of their graves, as malc- 
 fador*out of their prilbns to execution ; for their refurreftlon is 
 the retlirrcction of damnation. The grcaicll beautie?, who now 
 pride then\relves in tb.eir comdinels of body, not regarding their 
 deformed foul*, will then appear with ghaftly countenances, a 
 grim and death-like vifage. Thvir looks will be frightful, and 
 they will be horrible Ipeclacles, coming forth of their graves 
 like infernal fuiies ont of the pit. They fliall rife alib to ever- 
 laftin^ contempt. Tlicy ihall then be the moft contemptible 
 creatures, filled with contempt from God, as veiftls of difhon- 
 our : whatever honourahie ufes they have been employed to, 
 in this world ; and tiled alio with contempt from men. They 
 will be moft defpicable in the eyes of the laiuts, even of thole 
 Lints, who gave them honour- here, either for their high ftation, 
 the -gifts of G<xl in them, or becaule they were of the lame. hu- 
 man nature with themlelvt'». But th .n (hall their bodies be as 
 lb many loLhfome ' car cafe?, wl^idi they fhall go forth and look 
 upon with abhorrence : yea, they (hall be an abhorring unto 
 all flefh,'ira. Iwi. 24. The wo'd here rendered * an abhorring/ 
 is the lame which in the other text i' rendered ' contempt ;* and 
 Ifaiah and Daniel point at one and the fame thing, namely, th6 
 lothfomnefv of the wicked, at the refarreclion. They will be 
 lothlbmt in the eyes of o!:e another* Tlie unclean wretches 
 were never fo lovely to each otl^er, as then they will fee loth- 
 fome : dear companions in iin will then be an abhorring, each 
 one to his fellow : and the wicked, great avid honourable men, 
 ihall be no more regarued by their wicked fu\)je<5ts, their fer- 
 vant<, their flaves ; than the mire in the ftrcets. 
 
 Use I. Of comfort to the people rf God. The doftrine of 
 the rcfurrcftion is a fpring cf confolatlon ^nd joy unto you. 
 Think on it, O believers, when ye arc in the houfe of mourning, 
 for tie lofs of your godly relations or friends, * that ye forrcw 
 not, even as others which have no hope-,* for ye will meet, 
 again, i ThelT. iv. 13, 14. They are but lain down, to * refl 
 in tj^ir beds,* for a little while, (Ifa. ivii. 2.) but in the morn- 
 ing of the rtfurre<?lion tb.ey will awake again, and come forth 
 of their graves. The velfel of honour was but coarfe, it had 
 much alloy cf bafe melal in it; it was too weak, too dim ard 
 inglorious, for the upper-houfe, whate\er luftre it had in the 
 IrAveronc. It was crackt, it was polluted ;and therefore it 
 bihoved to be melted down, that it may be Vcfined Mid fafticned 
 ' ' more 
 
Head III. Comfor} to the People of Go J. 297 
 
 i?iore glorioufly. Do but wait a while, and you fliall fee it 
 come forikout of the furnace of earth, vying with the I\ars iq 
 brightnefs ; nay, as the fun when he goeth forth in his might. 
 Have you laid your infant children in the grave ? You will fee^ 
 
 I them again. Your God calls himfelf * the God of your (tet] ;' 
 which, according to our Saviour's expofition, fecurts the glori- 
 
 ( ous relurreftioR of the body. Wherefore let the covenant yon 
 embraced, for yourielf, and your babes now in the duft, com- 
 fort your hearts, in the joyful expectation, that, by virtue 
 thereof,, thev fhall be jailed up in glory ; and that, as being no- 
 wiore infants of days, but brought to a full and perfect ftature, 
 as is generally fuppofed. Be not difcouraged by reafonofa 
 weak and fickly body ; there is a day coming, when thou {halt 
 be every whit whole. At th.e rel'urreftion, Timothy (hall be 
 no more liable to his * often infirmities ;' his body, that was 
 weak and fickly, even in youth, fhall be raifed in power: 
 Lazarus Ihall be heal and found, his body being raifcd incor- 
 ruptible. And althouj?h, perhaps, thy wcaknefs will not allow 
 thee, now, to go One furlong to n^eet tie Lord m public ordi- 
 nances; yet the day comcth, when thy body fhall be no ti:orc 
 a clog to thee,.biit thou (halt * meet the Lord in the air, i ThcfT. 
 iv. 17, It will be with the faints coming up from the ^rave, 
 as with the Ifraelites, when they cama out of Egypt, Pfal. 
 cv. 57- / There was not one feeble perfon among tlieir tribes.* 
 Haft thou an uncomely, or deformed bcdy I There is a glory 
 
 . within, which will then fct all right without; according to all- 
 the delire of thine heart. It ihall rife a glorioiis, beautiful, 
 liandfome, and well-proportioned body. Its uncemelinefs, or 
 deformities may go with it to the grave, bat they (hail not 
 
 ' come back with it. O, that thefe, who are now fo defirous to 
 
 yy be beautiful and handibme, wouUl not be too hafty to affect it 
 with their foolilh and linful arts ; but wait and ftudy the 
 heavenly art of beautifying the body,. by endeavouring now to 
 
 ' become all glorious within, with the graces of God's Spirit 1 
 this would at length make them admirable and everiailing 
 
 ' beauties. Thou mult indeed, O believer, grapple with death, 
 
 . and Ihalt get tlieiiril: fall : but thou fhalt rile again, and c^me 
 •off victorious at laft. Thou 'mult go down to the grave, but 
 though it be thy long home, it will not be thine everlafting 
 
 r' ho.me. Thou wilt not hear the voice of thy friends there ; but 
 
 ', thou (halt hear the voice of Chrift there. Thou may ft be 
 carried tkither wit'i mournirg, but-fnalt come up from it re- 
 Vicing. Thy friends indeed wiiUeave tliee there, but tky God 
 
 will 
 
298 letter t:> all unregensratc Men, Stat* IV. 
 
 "vvill not. What God (ik\ t© Jacob concerning his going dowa 1 
 to Egypt, (Ge;i. xlvi. 5, 4.) lie fays to thee, anent thy ' 
 down to tlic grave, * Fear not to go down — I willgr, 
 wi^ Jf.ec — and I will iureiy^ hjin^ tliee up a^ain.* O K):ii ; 
 Comfort! O glorious hopes- 1 'Wherefore comfort yobvlelves, I 
 ind one anoti-jer with tlicle. words,* t Tl.tiT. iv. 18. 
 
 Use II. Of tenor to all unregeoerate :;r\zn.. Ye who a 
 yet ill your natural ilate, look at this piece of the eternal -ftate ; ' 
 and confider what will be your part in it, if ye be not in tin>c I 
 b. n.^ht into tViC (late of grace. Think, O finr.er, on that day 
 vi.in the trumpet, (hall found, at tV^e v< •ice of which, the h^^ 
 f'f thepit fhdil be broken afuiuler, the dooys of tiiegifivefhail 
 fly open, the dcvourim:^ depths of the \c:l (hall t'nrow up their 
 dead, the e^rtli cai\ for:h i:er5; and dcalh every -where in the 
 excc& of aftoDifhmeut, fliall let go its prifoners; and thy ^ 
 "^Tetehcd fi-)ul and bc.iy Ihail be re-un:ted, to bcfirted before 
 the tribunal of God. Then, if tlicu had*!: a thouiand worlds at 
 thy difpofal, thou wouldli gladly giv« theiq all av.ay, upon 
 condition thou mighteff ly ftiii in tin- gjavc, with tlie hundredth- 
 part of that eafe, wherewith thou hii\ fometimcs lain at homc,l 
 en the Lord's day : or (It th?.t cannot be obtaii^cd.) that tboU! 
 rnightefc be but a Ipectator of the tranfatlions of lliat day ; as 
 thou haft.bcen at r->me folennn occafinns,, and rich gofpcl.fcafts : 
 or, (if even that is not to he purclafcd,) tkat a mouHtaii^ or a 
 rock might fall on .thee, and* cover tbee froni the face of the 
 Lamb. Ah ! how arc men bio.itchcd, thus to tride away the | 
 precious time of life, in (^ftlmoli) a^lii lie concern ib'^iUt d«atb,' 
 as if they were like thsbeafts that perifti! fomc will be LelVing 
 v/here their carpfe mcxl bcla.d) whiL- yet they have not ieri- 
 oufly confidered, whether their {iravcs -iliall be tlieir beds, 
 v.'iierc they (hall awake with joy in the mornlnp of the refur- 
 reftioa i or their prirons, out of which they fliaU be brought to 
 , receive the fearful fcntence. Rcmnnber, no\^ is your feed- 
 tirec ; and as ye fow, ye (ball reap. God's fcstUtime becins at 
 death ; and at the reiurre<S^":Qn, ti;e bodies of the wicked, that 
 were (own ' full 'S fins, tliat ly down with them in the duft/ 
 (Job XX. II.) fhaii ipring up again, fmful, wretched, and vile. 
 Your bodies, -which arc'novv inftrumcnts of fbi, tl.e Lord will 
 lay afide for the ure, at dtath ; and brines them forth for the 
 five, at the refurrectioji. That body, which is not now em- 
 t' i.M God's jlrvice, but h abufed by unc'eannef^ and laft 
 ..ef , w'Jl then be brorght forih in ail its vilcnels, thc^c: 
 fwj lii to lodftC with u:iclean fpirits. The body of the drunkarj 
 
 (hall 
 
Head III. Jcj^r^r to ail unregenerate Men, 299 
 
 lliall tlien fta^oer by reafonof the wine of the wrath of God^ . 
 
 poured out tc him, and po,ured into him, -without mixture 
 
 Thefe, who now pleale themlclve; in their revdlings, will reel 
 
 to and fio at anotlin- rate ; when, raltead of their fohgs and 
 
 mufick, thev fliall heir thefouitd i>f the laft trumpet. T-lany 
 
 tail their bodies for worldly ^ahi, who will be lorh to difrrefs 
 
 tliein for the benefit of tlieir fouls ; hy labour, unreafonably 
 
 hard, they v/ill quite cji.-nt. them for the icrv;ce of God ; and, 
 
 when they have done, will reckon it a very good rep.fon for 
 
 fhif. hiy; duty, th.at they are ah-cady tired oat with other bufmefsj 
 
 .^Dut the da^ Cometh' yvhen t'ney wHi be ipade to abide a y^t 
 
 grer.ter ilreii. They wijl go feveral miles for back and belly, 
 
 ! wi«o will not fTo half the way for the go-r^d of their iminortaL 
 
 |:fouls-, they v/iUbc iickiy and uiiable on the Lord's day, v/ho 
 
 will be to-erably well all the rett of the week. But wheii that 
 
 trunapet founds, the dead fliall fir^d their fxet, and r.OTC fna!) I>e 
 
 inKfinci in tV-at great-xorgrcf a'ioi"'- • V/heii the" bc>dits of the 
 
 faints Ihiae as the ijin, i^aiful \^ili the looks 0f"i};eir perfccutors 
 
 be. Fearful will tl>eir conditioti be, who fbnietimes faut up- 
 
 the faints 'in nafty prifons, lli^amtized, burned them to afhes, 
 
 '^..mgcd them, aud iluck up their heads and hands \,\ public 
 
 plice.s, to fnglrt others from the W;t) ^ of rightcoulhefs, .which 
 
 they fiffFered for. Many faces noy-' fair, will then eather 
 
 bl.ackaci'i. They iliill be no jnore Idinfred and carelfcd fcir 
 
 tl.cit bfcauty, .which has a worm at the root, lh;\t will ciufc it 
 
 to iflue in lothlomjiefs and dcfcrmity. Ah !' what is that beauty , 
 
 -under which thei-e lurks a monftruous, defo'nied, and ^racck-fs 
 
 heart? Wh.it but a forry paint, a flight va.n'fii; v\'hidi will 
 
 leave the body fo miK:h the iwore Oglv. before that fiiming-fire, 
 
 in wliich the Judge (hall be ^ revealed from, heaven, taking 
 
 \enreance on them that knc-w not God, and that obey not the 
 
 ;*^ofneU' 2ThefTr. i. 7. 8. Tlicy Ihall he Irripfof all their orna- 
 
 mentN, and' not have a rag; to cover their nak»d;:efs: but their 
 
 carcafe'* rnal) be an abhorrin;j! to all flvfh, and ferve as a foil td 
 
 ^tt off the beauty -and glyry of the righteous, and mak 2 it 
 
 ^ appear the briuhter. 
 
 Now is the time to fecure, "for vaiivfelves, a part in the 
 reftirrecilon of th.e yi^i. . The \Vhich if ye would do, unite with 
 Jems Chrillby faith rifuig fpiritually from fm, and pWif; inrr 
 -God with V our bodies. He is ' the refurre/^ion and tiie life," 
 John xi. 2 s. " If your bodies be members of Chrill,' temples of 
 the Holy Ghoil ; they lh?di certainly arife in dory. Get int« 
 .this arLaow> and veTfliall come f^rth witii joy bito the new 
 
 world. 
 
300 Tihe General 'Judgment. State IV , 
 
 \\ orld. Rife from your fins : call away tbefc grave-clothes 
 putting oft^your former lufts. How can one imagine, that 
 rt^cfe, who continue dead while they live, fhall come forth^ at 
 the lafl day, unto the rclurredion of life ? ^But that will be the 
 privilege of all thofc, who having firft confecrated their fouh 
 and b'xlics to the Lord by faith, do glorify him withf tlvcii 
 bodw^^, as well aN their fouls ; living and adinc; to him, and for 
 kirn, yea, and fuffering for him too, whe*! he calls tbem to it. 
 
 HEAD IV. 
 
 The General JUDGMENT. 
 
 MiTTH. XXV. 51, 32, 33, 34,41, 46. 
 
 l^'hcn the Son of Man Jhall corns in his Glory ^ and all 
 
 ihe holy Angels -with him^ then /ball he fit upon the 
 
 Throne of his Glory. 
 And before him /hull be gathered all Nations ; ^nd he 
 
 fhall ffparate tbem or.fi from another^ us a Shepherd 
 
 divideth his Sheep from the Goats. 
 Ar,d he fhali f<t thj Sheep oA his right Hand, but the 
 
 Goats on the hft. 
 ^hen Jhull the King fjy unta them on his right Hand^ 
 
 Corns ye bl:ff:d^ &c. 
 ' IJnto them on the left Hand, Depart from me 
 
 ye curfid^ &:c. 
 Aid thefu' Jball go a'-^vay inJo everlafling punifhm.nt : 
 
 hut the Kighter>us into Life eternal. 
 
 TfiE dead being ra'fed. and thffe, found alive at the 
 coming of th.e Judge, cliangtd, fullows the general 
 jiidgmcnt. plainly and a\vfully dclcribed in this portion of 
 Icv-pture; in wl^ch wc fliall take notice of the following par- 
 tic 'ihrs. (i.) The coming of tlic )iids.je, * Wi»en the Son of 
 Wan (hall come in his glory,' &c. The judge is lefiis Chrill, 
 tl.c Sou of Man j the fan^c, by whofe alaiighty power, as he is 
 
 Ccd, 
 
Head IV. The Gcr.eral Judgment. 301 
 
 ij God, t!ie dead -^nW be raifed. He is alfo called * the King,* 
 ver. 34^ The judging of the world being an a<5t of the P\.oyal 
 Mediator's kingly office. He will come in glory ; alorioui in 
 liis ov/n Peribn, and having a glorious retinue, even all the holy- 
 angels witii him, to miniiler unto him at this great fokninity. 
 (2.) The Judge's mountirg the tribunal. He is a King, zvA 
 therefore it is' a throne, a glorious throne, * fhall iit upon the 
 throne of his glory,' ver. ^r. (;.) The compearance cf the 
 parties. Theie are all nations ; all and every one, fTiall and 
 great, of whatfoever nation, who ever were, are, or fiiall be 011 
 the face of the earth ; all (hall be gathered before him ; lifted be- 
 fore his tribunal. (4.) Ttie forting gf them. He fliall feparate 
 the ele<5t fneep and reprobate goats, letting each party by them- 
 fehes : as a jhepherd who feeds his ftieep and goats together all 
 the day, leparaies them at night, ver. 32. The godly he will 
 fet on,his right hand, as the moft honourable place ; the wickeil 
 on the left,' ver. 33. Yet fo as they fhall be both before him, 
 ver. 32. It feems to be an allulion to a cuftoni in the Jew'fti 
 courts, in which, one fat at the right hand ot the Judge, who 
 wrote the fentence of abiblution ; another at their left, who 
 wrote tlie fentence of condemnation. (5.) The lehtencing of 
 the parties, and that according to their works ; the righteous 
 being ablblved, and the wicked condemned, ver. 34, 41 . Laftly^ 
 The execution of both fentences, in the driving away of the 
 wicked into hell, and carrying the g^dly to heaven, ver. 4, 
 
 Doctrine. 
 There JJjiilt be a general Judgment. 
 
 This dodrine I fiiall, (l.) confirm, (2.) explain, and 
 {3.) apply. 
 
 . I. For confirmation ot this great truth, that there fhall 
 be a general judgment. 
 
 First, It is evident from plain fcripture-teftimonies. The 
 world has in all ages been told of it. Enoch before the Hood, 
 taught it in his prophecy related, Jude,' ver. 14, 15. *' Behold 
 the Lord cometh with ten tlioufand of his faints, to execute 
 judgment upon all, &c. Daniel ddcribes it, chap, vii, 9, 10. 
 ** I beheld till the the thrones were call down, and the Ancient 
 of days did fit, whofe garments was white as fnow, and the 
 hair of his htad like pure wool : his throne was like the fieryr 
 flame, and his wheels a* burning fii-e. A fiery^ ftream ilFuecf 
 and came forth from before him : thouland thoufands ftood 
 before him : the judgment was fet, and the books were opened." 
 TIi€ Apoftlc is very exprcfs, x^dtsxvii, 3X. " He hath appointed 
 
 C c a 
 
302 Jhat there JJjall be a State IV. 
 
 a day in l4ie wVich he will judt;c the world in ri^hteoiifnefs,!)) 
 that Man whom he hath ordained." See Matth. xvi. 27 
 2 Cor. V. TO. 2Thc/r. i. 7.8.9. 10. Rev.xx. Ii. 12. 15. 14.1 5 
 God has not only faid it, but he ha<: As'orn it, Rom.xiv. 10, 1 r. 
 
 * We muft all itand before the judgnieni-loat of Chrill. Koi 
 it is written, Ai I live, Ijith the Lord, every knee (hall bow tr 
 me, and every tongue (hall confefs to Goth* So that the truth 
 ot God is moit lolcmnly plighted for it. 
 
 Secondly, The re^ftcral juliice and gcodncfs of God, th« 
 fovereign Ruler of the world, do necc!]iirily rtquire it, inftfmuch 
 as tbey require its being well with tl.c rigiiteous, and ill witb 
 tlic wicked. Howheit, wc ofrcn now fee wichcdnefs exalted, 
 while truth and rightcoufnel:, fall in t\^z llrects \ piety opprcfTed. 
 while profanity and irrelijnoi) do triumph. This is fo vt' 
 ''>rdinary, that every one, who fincercly embraceth the way ( ' 
 I.oJinei*, muft, and doth lay lii.s account wkh the lofs of all he 
 has, which the world c;;^n take awa)i from him, Luke xiv. 26. 
 
 * If any man come to me^ and hate not his father and mother, 
 and wife, and children, and brethren, and {ifters,-yca, ard hi? 
 own life alfo, he cannot be my dilcipl j,* But it is inconfirtcnt 
 with the jullice and ^iroodncfx of God, that the aflairs of m?'- 
 Should always continue in this.ftate, wiv.ch they appear in, fr(; 
 one e;eneration to another; but tlr^t CNery nun be reward-.. 
 according to hi? v.'orks : and hnce that is not done in this life, 
 there mult bo a judgrruent t )*come: ■* Seeing it is a righteov 
 thing with God to recompence tribulation to them that troul 
 you : and to you who arc troubled, red with u«, when tht 
 Lord Jefus fhall be revealed from hea\en,' 2 ThelT. i. 6, 7. 
 There will be a day, in which The fcales will be turned, anc 
 Ihe wick^ fhair be caiicd to an account for all their hns. and 
 fuffer the dae punifhment of them ; and the pious (hall be tht 
 profpevous: for, , as the Apoftle argues for the happy refurrec- 
 tio'i of the faints^ ' If in this life only we have hope in Lhrift. 
 ^v•c a-vjofall men moft miilrablc,' i Cor. xv. 19. It is true 
 Gou fometimes punifhclh the wicked in tlji*; life, that men ma) 
 know, ' he is a God tliat judc:cth in the earth ;' but yet muc^ 
 ■W'ckednefs remains unpunifhcd, and iindifeovercd ; to be j 
 pledge of the judiTinent to ccme. If sione of the wicked wen 
 puniiTicd here, they would conclude that God had utterly for 
 laker, the earth ; if r.ll of them were ^niniflicd in this life, met 
 •wou'd be apt to thii-.k, there is no aficr reckoning.^ Theref 
 
 'in the wiklom of G<k1, fome arc funfhcd now, ar:d fome 11 
 'Sometimes the Lord Jmjtcs linneis in the very a^ of fin ; t. 
 
 fhc^ 
 
Head IV. "General Judgment proven. 3©3 
 
 (liew uato the world, that' he is witnefs to all their wifikednefs, 
 and will call them to an account for it. Sometimes he delays 
 long, ere he ftrike ; that he may difcover to the world, that he 
 forgets not mens ill deeds, though he do06 not prelently puuHh 
 them. Selifcles all this, the fms of many do out-live thern > and 
 the impure fountain, by them opened, runs lon^ after they are 
 dead and gone : As in the cafe of Jeroboam, theliril king of the 
 ten tribes j whofe fm did ruvi on all along unto the end of that 
 unhippy kingdom, 2 Kings xvii. 22. * The chikhwa of IlVae^ 
 walked in all the fins of Jeroboam, which he did ; they depart- 
 ed not from them,' Ver. 23. Until the La»'d rem9ved Ifraci 
 out of his fight.' 
 
 Thirdly, The refurredlion of Chnfl is a certain proof, that 
 tiiere Oiall be a day of judg;?ient. This argumeJnt Paul ufeth 
 to convince the Athcnlaus, fays he, ^ He havh given aiTuiar>ce 
 to all men, in that he hath railed him from the dead, Acts 
 xvii. 31. The Judge is already naineJ, his patent written aiv.l 
 fealed, yea, and r-ead before all men, 'm his rifing aga^i from the 
 dead. Herc^by God hath given afTurance of ii, (or olfered faith, 
 Marg.) He hath by raifing Chnft from the dead, exhibited his 
 credentials as Jndge of tlie world. When, in the days of l>is 
 humiliation, he was fifteJ ^ '^i^f^jsLtYWDun^X, arraigned, accufed, 
 and condemned of men ; he plainly told them of this judgment, 
 and that he himfelf would be the Judge, Matth. xxvi. 64. 
 * Hereafter fiiall ye fee the Son of maa fitting on the right I'land 
 of power, and cominr: in the clouds of neaven.' And now that 
 he was railed from the dead, tho' condemned as a blafphemcr on 
 thi? very head; is it not an undeniable proof, from heaven, of 
 the truth of what he afferted ? Moreover, this was one of the 
 great ends of Chrift's dc.ith and refurrectjon, * for to this end 
 Chriil: both died and rofe, and revived, that he might be th'i 
 Lord (i. e. The Lord Judge, as is evident from the conte^^t.) 
 botii of the dead, and of the fu iarr,' Horn. 5;iv. 9. 
 
 Lastly, Ev.t"ry man bears about with him a witnefs to tVj^ 
 within his own bivaft, Rom. ii. 15.. ' Which ihew the work of 
 the law written in their heajts, their confuence alfo bearing 
 wituefs, and their thotights the niean-while accufing, or ellb 
 excufiag o'le another.' There is a tnbunal efetfted witlim evt-rv 
 man, where confcience is accuferrWiCnefs, and ja-^ge, binding; 
 over the {inner to the judgment of God. Tliis fills the molV 
 proHigate wretches with horror, and "inwardly ftinj^s them, 
 upon the commlinoi> of f^^ie atrceious crime; in effeil fum- 
 moning them to anfwcr for it, before the Judge of the qifck an J 
 *■ C e z d^jiH, 
 
304 ^he Com'tng ofjifus ChrlJ} thsjudgs. State IV. 
 
 dead. Ar,d this it doth, even when the crime is fecret, and b: j 
 from the eyes t^i the world. It reacheth thole, M'hom the law 
 of" men cannot reacli, becaule of their power or traft. Whe. 
 men have fled from the judgment of their fellow-creatures: yet, 
 ^o where they will, conlcience as the fuprcmc judge's olficcr. 
 flill keeps hold of ihem, refernng them in its chains to the judg- 
 ment of t't.e gredt day. And whether they edpe punJhaieut 
 from men, or fall Wy the hand of public jufticc, when they per- 
 ceive death's approach, they hear from wi:hin of this after- 
 reckoning ; being conftraincd to hearken thereto, in thcfe the 
 mod ferious minutes of their life. If there be foine, in whom 
 nothing of tlii? doth appear, we have no more ground thence to 
 conclude againfl it, than we have to conclude, th.at becaufc 
 fome men do not groan, therefore they have no pain ; or 
 that dying is a mere jell, becaufc there have been, who have 
 fecmed to make little elfe of it. A good face may be put upon 
 an ill coiifcience : and the more hoptlcfs mens cafe is, they 
 reckon ittlie more their inttrcft to make no rcHrdions on tlicir 
 ftate and cafe. But every one, who will conlult himfelf feri- 
 fHjfly, (hall find in himfelf the witncf^ to the judgment to come. 
 -Kvcn the heathens wanted not a ijotion of it, though mixed with 
 fictions 6f their own. lience, \st:o^i fome of the Athenians, 
 
 * whea they heard of the rcfurreclitxi of the dead , nocked,* 
 Afl> xvii. -2. yd ther^ is no account of thcjr mocking/when 
 they heard of the geiiera! judgment, vcr. ^r. 
 
 II. For explication, the follo-^'ing pai '.'culars may fcrve t9 
 give fome view of th.e nattire and ti-inla«5li<>ns of that great day. 
 
 First, God (hall judge the world by Jefus Chriic. * He 
 Vvill judge the w^orld in rightco'ufHcfs, by tliat man wl^om hfe 
 lath orilajned,' Acts xvii. 31, Ti.e Pf.ihnill tjlls us,'that 
 
 * God is Judg? iiirnrclf,' Pfal. \. 6. The holy blelTed Trinity, 
 Father, Son, and Holy Ghoil, is Judge, in refpeft of judicial 
 authority, d >minion. and power: hut tl.c Son iiicarnate is the 
 J'lJge, in re^pe^ oFdifptniation, and Ipecial e-:ercifc of llut 
 power. The judgment Jhall be exercifcd or p-: rf^rrtjcd by him, 
 
 . as the Royal Mcdator ; f >r he ha^ a delegated |>ov/er of judg- 
 ment from' the Fatiier, as his fcrvant, his Kijig, whom he hath 
 
 * i*et upon his holy lill of Zion,' (Pfal. ii. 6.) and to wliom he 
 
 * hatJ-. com;iiitted all jud^ms'it,* John v. 22. Tlusis a part of 
 the Mediator's exaltation, given him, in conlccjuencc of his vo- 
 Ijntary humiliation, Philip, ii. 8, 9, 10. ' He humbled himfelf,* 
 arid became obedient unto deaths ^m the death of tiie crof>. 
 ^'^'ne^cfo^e God hath alfo highly cjialttd him, ani! given him a 
 
 »a:iie. 
 
Head IV. The Coming ofj.fus Chtljl the Judge, 305 
 
 name, which is above every name, (i. e. pov.er and autliority 
 over all, to wit,) That at (or in) the name of Jefus (not the 
 nime Je!us,-as common to others, as to Jufluj^j Coi. iv. 11. and 
 Jofnua^ Heb. iv. 8. \vhich is above every nLime, that) every 
 knee fhall bow/ The which is explained by tl-e Apollic him- 
 felf, of * ilanding before the juugment-ftrat of Chriit,' Rom. 
 xiv. 10, II. So kc who was judged and condemned of meu, 
 Jhall be the judge of men and angels- 
 
 Secondly, Jefus Chrift the JuJce, dcfcending from heaven 
 into the air, (i ThefT. iv. 16, 17.) iliali * come in the clouds of 
 heaven, with power and great glor}',' Matth. xxir. 50. This 
 liis coming will be a mighty furprize lo the world, which will 
 be found in deep fecurity : foolilli virgins, fleeping, and the wile 
 flumberi.ij. Tiiere will then be much luxury and debauchery 
 ill the world, little fobriety and watchfulneO ; a great throng^ 
 of bufmers, bat a git:at fcarcity of faith and holintf<. * As it 
 was in the days of Noah, ft; alfc (hall it be in the days of the 
 Son of man. Tliey did eat, they drar.k, they ma. Tied wives, 
 they T\ ere given in marriage, until 'the day t! »t Noah entered 
 into the ark: and the flood came and deflroyed them all. 
 Likewife alio as it was in the clays of Lot: they did eat, they 
 drank, th^v bought, they fold, they j.lanted, they builded: — 
 Even thus (hall it be in the day. when the Son of man is re- 
 vealeJ/ Luk^ xvii. 26, 2 7, 2S, ;o. The coming of the Judge 
 will fuKprife fome at markets, buying -and felling; others at 
 table,, eating and drinking, and m.r.kin^^ ir.erry : others bufy 
 with their new plantings ; tome building new houles ; nay, 
 fame's weddinc-dav will be th«eir own, and tlic world'^ judg- 
 ment day. But the Judge cometh ! the markets are n.arreil , 
 the buyer throws away what he has bou^^ht ; the feller calls 
 down his money : they are raifed from the tabU, and their 
 mirth is extinguifhcd in a moment; tho' the tree be let in the 
 earth, the gardener may not flay to caft the earth about it ; 
 the workman throw as'ay their tools, when the houle is but 
 half built, and the a«'ner regards it no moie ; the bridegroom, 
 .biide, and guefiis, muft leave the wcddiag-feail, and appear be« 
 fore tlie tribunal : for, * Behold he cometh with clouds, and 
 every eye fhall fee him,* Rev. i. 7. He fhall come molt glori- 
 oufly : for he will * Cf>me in the glory of his Father, with the 
 holy angels,' Mark viii. 38. When he came in the ficTh, to 
 die for llnners, he laid aiide tlie robes of his alory;, and was d«- 
 fpifetl and rejfcctcd of men : but when he comes again, to judge 
 *y^. -vjrhi. 1'.':'^ '>■:.': '^^-r, viiibic glorv aad majeftv, tbat^it 
 
 Cq3 ' ' {h?.:i 
 
7be Summ:r:!. Sr^te IV. 
 
 Ihail call ail eternal vail over all <.a:lli'.\' Cjjory, and fill hi. 
 grcateJt enemies with Fear ami dic&J. >x'cver had prince, cr 
 poLiir.tatc ill the world, ilich a i^lorious trUin,aj> \\ ill actompanv 
 lius Judge: all the holy angtls> (hall come with him,- fur ij 
 honour and fcrvice. Then he, who was Ld to fl.e croi's will' 
 a hir.d or' Io''di_rs, will be p^lorioiifly attcnticd to the ijlace or 
 j'jdijment, by (no: a multitude of the he.ivjnly holt, but) ttic 
 whole noil of angels ; * all his lu.'.y" angels,* fay the text- 
 
 Thirdly, At the coming oi" the J udge, the i'ummo!»s are 
 given to the parties, by the fojnd of tlie lall trinnp^t ; a: 
 which the dead are railed, and thefe found alive changed ; or 
 which before, i Thefl. iv. 1 6, I 7. O loud trumpet, th.it (ha' I 
 be heard at once, in all coiners of the earth, arrd of the Jla ?. O 
 wonderful vokc, tl»at will not only diilurb thofe wl;;o Hcep in 
 the dull ; but efic^ually awaken j roiue t!iem out /)f their f]eep, 
 •^W'X raifc them from dealh! WCerc trumpets- Ibur^' - <-o 
 drums beating, furious foldiers crying and killing mc 
 and children running aivj ihricking, the wounded gr- . 
 ^ying ; thofe who are iu the graves, 'A'ould have no n!o. 
 ai^, than if the world were hi^inoic profound peavt. 1 <..., 
 v/£Jrc.O:ormy winds calling down the lofty oaks;, the Teas roar- 
 ing and fwaliowing up the fliips, the moil: dreadful thunders 
 ^>hig along the -heavens, lightnings every- where iia(hirg, t!^c 
 eirth quaking, trfmylmg, opening, and i'wallowing'up* w ' . !. 
 tidies, and burying multitudes at once ; the dead would . . 
 enjoy a perfect rcpoid, and Heep fmindiy in the dult ; thougii 
 their own duft fnoald be thrown out of its p';ii;e. But at the 
 found of this trumpet they ihall all awake. Tlie morning i.^^ 
 come, they can /leep no longer ; the time of the dead, that they 
 jnml: be j:idi;ed : tr.ey muft get out of their graves, and appear 
 before the judge. 
 
 F0URTH1.V, The Judqefh all fit down on live tribunal; he 
 ^ llialhCt on the throne of his iilory .' Sornciime l:e Hood before ' 
 a tribunal on ^rth, and was condenmcc! as a malefa^or : tl:icn 
 fli all he fit on his own tribunal, and judge the m-o^M. Sonic- 
 time he hung upon thecrofs, covered with fhamc : then he fiiall 
 fit on a thrLineofjnory. Wlnt this throne ihall be, whether 
 a bright cloud, or wi»at clfc, I (hall not inquire. Oureyess will 
 give an anfwer to that queftion at Icncrth. John iivA' a grc.it 
 white throne, Re*-, xx. li. * H's throne (fays Da^f.elj ^'a? 
 like the fiery flame, and his v.'lreds asliur .ing fue,' cra.v . ih o. 
 \Vhate\CT it be, doiibtlefs ir ihall be a throne glo:v 
 , , -v- n- '- ; -ir'fT. h; ;o; -r.-viiv»i Willi ThUI^; Wni -i •- 
 
. iC5ti IV. *Jhs Judge Jlttirg down on ike TributiaL 307 
 
 throue on the car,rh is but a ieat on a dunghill ; and the (Iglit of 
 it will equally ruipviie kings, who lit or throces in i^s^liie, and 
 beggars, who iac on d.irighiH.s. It will be a tbronM^r ilatc- 
 llnelis and glory, luiled to the quality oi him whoihaf^pPfen it. 
 I\c\ er had a jiidge lixli a throne, and ne\ er had a thfor.e ruch a 
 judge on it. 
 
 ^ Leaving the difcovery of the nature of the throne until that 
 day, it concerns us more nearly to conhder what a Ji;dge will 
 fit upon it ; a point in which wc are not left to uncertain con- 
 jecture?. The j'l'tlge on the throne will be- (l.) A viiiule Judge, 
 vilible tooTir^odiiy eyes, Rev. i. 7. * Every eye fl:aU fcchi.n.' 
 \V hen God ^^ve the law on :iv>Lint Sinai, ti=re people fan n.y 
 iimilitude^ onl^" tjiry heard a voice : but wlt'en he calls the world 
 to an acc.junt, JK)w tbey have obicrved his law ; the rwan Cl.riifc 
 being Judge, we'lliall lee our judge with o^sr eye^, either tooui- 
 eic/nal comfoH'ar cc:)nfufion ; accordjrig to the entertainment 
 we gi\e him now. That very body wJiich was cruciiied witb- 
 oiit thegatt> of jeruialem, betwixt tv/o^hieves-, fhall then be 
 ilea on the thVoiie, fliining7i:i glory. We now fee bins fvmbo- 
 llcaliy it, cl^e facrament of his liipper: the faints fee him by the 
 eye of f.;;tli5l bui tfien^ all iliailfcehim w^ih theie eves now iii 
 tlielr heacl-^.v (2..J A Judge ha\ii»g full authority and pove^ 
 t ) render nn to- every one according ^o his works. Chritl, a« 
 Cod, hain authority of himfeif; arrd as Mediatar, he hatha 
 j*ia;c:ai pov. er and au'thori;y;,whic!-t his .Father has-invcfted him ^ 
 V. itii, according to t!ip co\c;<»ht betwixt ^the Father <^y the- 
 Son. i-or the' redemption of hn.'crs. Ana ifis diviiij gloiyWjll 
 be a.hghr, by which all men fnall fee clearly to readliis con;^t-4 
 hon lor this gi^r»:t and h'ijnour^ble empioyuicnt. * All power is 
 given linto him in he;i- en and »n earth,' Matih. xxviii. 18. ] 1- 
 * l.atli tlie keys of hell and of death/ Rev. i. 18. There can r. 
 Hf'' ?P}7t!al from his trilninaK* fentence once pail there, nuil- 
 i\:.\\^^ f .>r ev er ; tliere is no revening of it. All appeals are from 
 an in|-erior court to a fuperior one ; but when God givc-s fentcnce 
 a::.iin(t: a man, where can he hnd a higher .court to bring bis 
 procefs to? This judgment is the ?yTediator's judgment ; and 
 therefore the lafl judgment. If the IiUbrcefTor be ag:i;nft ur, 
 v." ho can be for us ? If Cbciil condemn us, who will ablblve us f 
 {'.-) A ]u<\\\^ of infinite wifdom. His eye? will pierce into and 
 clearly difce. ii, the Tnoft "intricate cafes. His omnlfcience qua- 
 lities him f*)r judging or the moll retired tiiouchts, as well as of 
 \^"rds and woiks. The mgjl fubtle fmner;lh,ill not be able to 
 o-'-'vYii him^. iior^, by xiny artf^ manageijieat, iQ palliate, the 
 * ' ' , «;rhne. 
 
308 Th: Qompearanc: of the Parties. State IV. 
 
 crime. He is the feard.er ofheirts, to whom nothing can be 
 hid or perplcxul ; but ' all things arc i.aked and (>pen unto his 
 eye;-,' i-f^. iv. 15. (4.) A mofc juft j^dge ; ajudgeofper- 
 fsifl Kitegrity. He ib * The righteous jud;^*;,* (2 Tim. iv. 8.) 
 and his throne, * A great while throne,' (Rev. xx. 11.) troari 
 wl^nce iio judgment Ihall proceed, but -.\hal: is moil pure and 
 Jpotlefs. The Thebans painted > juflice blind, and without 
 hands : forjudges ought not to refpe^l perl'on?, nor take bribes. 
 Tlie Areopagitcs judged in the dark ; that they might not re- 
 jiard who Ipoke, but what was fpoken. With the Judge on this 
 throne, tlierc will be no refped of perfons ; he wUl neither re- 
 ^j^ard tlie perfons of tslie ricii, n<^ of the poor ; but jufl judgment 
 
 ' fliall go forth in every one's caufe. Laftly, An omnipotent 
 judge, able u> put his lentence in execut'on. The united force 
 of devils and wicked men will be altogether unable to witliftand 
 him. TUey cannot retard the execution of the fentence againft 
 them, one moment; far lefs can they ftop it 'altogether. 
 ' Thouland thoufands (of angds) miniller unto him,' Dan, 
 vii. 10. And, by the breath of his mouih, he can drive tlie 
 turfed herd whither he pi c^fcth. 
 
 l-'iFTHLY, The parties fliall compear. Thefe awe men and 
 devils. Although thefe laft, the filien angels, were, from tl '• 
 firft moment of their (imiing fabjeited to the wrath of God, 
 p.nd were cafl down to hell ; and wbei-cfocver they go, tliey 
 carry their hell about with them : yet, it if evident, thalf they 
 are * reJerved'unto judgment,' (2 Pet. ii. 14.) namely, * unt'^ 
 _thej-i.lgmentof the great day,' Judc 6- And then thef^fliall be 
 folcmnly and publickly judged, iCor. vi. 3. ' Kiiow ye not 
 that we Ihall judge angels?' At that day they (liall anfwe^for 
 their trade of finning and tempting to fm, wliich they have been 
 carrying on from the beginning. Then mafiy a hcllifli brat, 
 which Satan has laid do^^-n at the faints door, but not adopted 
 by them, (hall be laid at the door of the true father of it, that 
 15, the devil. And he (hall receive' tlie due reward of all the 
 djfiionour he has done to God, and of all the miichief liC has 
 Co\^z to men. Thofe wicked fpirits now in chains (though not 
 
 , in fuch rirait cuflody, but that they go about, li!:e roaring lions, 
 fceking whom they may devour,) (hall then receive their final 
 fejitence, and be (hut up in their d^tx\j namely, in the prilbn of 
 1 ill ; where tliey fliill be held in extreme and unfpcakable tor- 
 f.ient through aii eternity, Rev. XX. 10. ' 'And the devil tjiat 
 deceived them, was caft into the lake of fire and brim'ftbnc, 
 \.hcre the beaH a* -* *' '". M? prophet ar«^ and flull be torjnented 
 
 day 
 
I Head IV. The Separation^ kc, 309 
 
 I day and niglit for ever and ever.' In prorpe(5i: of wh"ch. the 
 ' vils faid to Chrift, * Art thou come hither to torment ui 
 .ore the time?' Matth. viii. 29., 
 I Bat what we are chiefly concerned to take notice of, is the 
 I cafe of men at that day. All men muft compear before, this 
 I tribunal. All or each le\y and of every age, quality and con- 
 dition; the great and f nail, noble and ij^noble ; none are ex- 
 I cepted. Adam and £ve, with all their foDS and daughters ; 
 j every one who has had, or, to the end of the world, Iha'.l have, 
 I a li/ing loul united to a body ; will si^ke up this great congre- 
 I gation. Even thole^ w'r.o refufed to co.ne to the throne of 
 grace, fliall be forced to the bar of juliice : for there can be no 
 hiding from the all- feeing JiiJge, no flying from him \vl\o is 
 prei'ent every-where, no refilling of him who is armed with 
 alm'ghty power. ' We mail all (land before the jud'gmer.t- 
 feat of Chrid,' 2 Cor. v. 10. ^ Befoi-e him (hall be gathered 
 all nations,' fays the text. This is to be done by the miniftry 
 of angels. • B) them fluill the elect be gatlered^ Mark xiii. 27. 
 ' Then fnall he fend his angels, and Ihall gather together his 
 eleifi from the four winds.' An J tliey aHb fli^ill gather ti^e 
 reprobate, Matth. xiii. 40, 41. 'So fiiall it be in the end of 
 th's v/orlJ, The Son of m.u-: fhall (cgd forth his angel?, and tl.-ey 
 Ihall gather out of his kingdom all things that cffcr.d^ and thent 
 wliich do iniquity.* Frnm all corner^ of the world Ihail tlje 
 inhabitants thercrf be gathered to the place where bd fnall fct 
 his throne fur judgment. 
 
 Sixthly, There fnall be a reparation made betwixt the 
 righteous and the wicked ; the fair companx" ^f the ei-'fi fficep 
 being fet on Chriil's right hand^ and the reprobate goats o;i his 
 left. Tiiere'ii no n;icdlity to wait for thi? fcnaralion. till the 
 trial be over ; fnice the parties do rile out of their graves, wid^ 
 plain outward mark? of dirtin<5rion, as was cleared before. The 
 ieparation feems to be cifcff :d by tbaf double gathering berore 
 mentioned ; the one, of the elect, ^lark. xiii. 27. the other, of 
 the.n that do iniquity, Maith. xiii. 41 . The eiecl, being caught 
 ' up t(5aelh.er in the clouds, meet the Lord in the air,' (i Theif. 
 iv. 17.) £A\\\ fo arc let on his right hand: ?.nd the repiv -hate left 
 on the earth, (Matth. xxv. 40.) upon the Judge's left hand. 
 Here' is now a total f:paration of two parties,^ who werealwa.ys 
 pppdhte to e.ich othei^, in their principles, aim*, and manner of 
 life;; who, wh.cn together, were a burden the one to the other, 
 under which the one gr.oaned, aiul the otlier raged : but now 
 t' oy are freely p ifted^ never to come togeir<er any more. Tb.e 
 
 iron 
 
3^0 The Separation bctviixi SratelV. 
 
 iron and clay; (allude to Dan. ii. 41, 4;.) which could never 
 m:fc_, are quite feparated : the one being drawn up into the air, 
 by the attra»5tivc virtue of * the (lone cut out of the mountain,' 
 namely, Jefus Chrift : the other left upon its earth, to be trod 
 under foot. 
 
 Nov.- let us look to tlie right hand, and there we wiU fee a 
 glorious company of I'aints, fniiiing as ih many ftars in their 
 orbs : and with a chearful countctiance beholding him, who 
 fitteth upon the throne. Here will be two wonderful fights, 
 which th? world ufed not to fee. (l.) A great congregation 
 ©f faints, in which not fo much as one hypocrite. Tliere "vyas a 
 bloody Cain in Adam's family, a curfe^l flam in Noah's family, 
 m the ark -, a treacherous Judas, in Chrid's own family : but 
 in that company fhall be none but fealed ones, members of 
 Chrift, having all one Father. And thJs ii a fight referved for 
 that day. (2.) All the godly upon one fide. Seldom or never 
 do the faints on earth make fuch a harmony, but there are feme 
 jarring ftrings among them. It is not to be expeiflod, that men 
 who fee but in part, thdugh they be all going t/o one city, will 
 agree as to every ftep in the way : no, we need not look for it 
 in thi.sflate of imperfeftion : But at that day, Paul and Barnabas 
 Hull meet in peace and unitv, tfiongh once * the contention was 
 fo fharp between them, that they departed afuso ^r, the one 
 from the other,* Ac^s xv. 59. There fhall be no more diviQon?, 
 no P5ore feparate {landing, amongll thofe who belong to Chrill. 
 All the godly of the different partiesfliall then be upon one fide; 
 feeing, whatever were tlieir di^Te»enc» in lefi'er things, while in 
 the world, yd, eve!! then, they met and -concentred all in one 
 Lord ]efiis Cl^rill, by a t^-ue and lively faich, and In tlie one 
 way of holinLTs, or pracl'cil godlinef?. An'd the naughty hy- 
 pocrites of whatloever party, fhall be led forth ^vitll the 
 workers of iniouify. 
 
 Look to the left hand, and there you will fee the cftrfcd goatr 
 (rll t!ie wicked ones from Cain to the lalt ungadly perfon who 
 fhall be in the world,) gathered togetV^r into o.ie moil milcr- 
 able con;;^L'galion. There are mmy anemhlirs of the wicked 
 now; then there fhall be but one. But all ofthcmfliall be 
 prefcnt tlierc, brought together as one herd for the Daughter, 
 beilowing and roaring, weeping and howling for the miferies 
 come, and that are cpminr? upon them. (And remember thou 
 fhah not be a-mere fpcctator, to look at thefe two fo difl'erent 
 companies; but mu'l thyfelf take thy place in one of,tlie two, 
 and ilult ftKire with the company, whaterer hand it be upon.) 
 
 Tbcfc 
 
Head IV. ihe Righteous and the JVickdd. 311 
 
 Thefe who now abhor 110 fociety fo much as that of the faints, 
 W9uld theu be glad to be allowed to get in among them, though 
 it were but to ly among their feet. But then not one tare 
 fhall be found with the wheat; ' he will thrfcughly purge his 
 floor.* Many of the right-hand men of this world, will be left- 
 hand men in thaX day. Wany, \Tho muit have the door and 
 the right hand of tbefc; who are better than they, (if ' the 
 righteous be move excellent than his neij^hbour,' ) fha!l then be 
 turned to the left hand, as molt defpicable wretches. O how 
 terrible wi]l this feparation be to the ungodly ! how creadful 
 Tv'ill this gathering them together into oae company be 1 wha-t 
 they will not believe, they will then fte, idmely, that but few- 
 are faved. Tbey think it enough now, tu be neignbour-like, 
 and can fecurely follow the multitude .* but the multitude on 
 tks left '-and will yield them no comfort. How will it {ling 
 -the ungodly Chriltian, to fee himfelf fet on the iame hand witli 
 Turks and Pagans ! how will it gall men to find thcmfeives 
 ftanding, profane Proteftants with idolatrous Papifts ; praying 
 people with their profane neiglibours, who njtcked at religious 
 cxercifes : form.al prbfciTors, itrangers to the new-birth and l\js. 
 power of godlinefs, witli perfeci'tors ! now there are many 
 «ppo{i':e <bcietic&in tlie world, but then all tpe ungodly Ihall-be 
 in one fociety. And i.ow drcadfal iiill the faces of companions 
 in fin be to one another there! what doleful il^rieks, when the, 
 whoremonger and his whore fhall meet; when the iirnukard;-^ 
 v.'ho liave had many a jo^'ial day together, fnall fee one another 
 in the face -^ when the hiiiband and v. ife, tlie parents and child- 
 ren,, the mafter a;ul fervants, awd neighbo^irs, who have been 
 fnares and Humbling blocks to one another, to the ruin of their 
 own fouls, and thefe of their relative?;, fnall meet again in thac 
 milerable fociety ! Tf^en will there be curfcs inftead of falutati- 
 ons ; and tearing of them.felves, ^nd raging agaliift one another, 
 inilcad of the wonted embraces. . , . . - 
 
 Se v'lENTHLY, The parties Tiiall be triecJ. The trial cannot 
 be difficult, in regard the Judge is omnifcient, and Hothing eta 
 be hid fn->m him. But, that his righteous Judgment mav be 
 rnnde evident to all, he will i^t the hiddeu things of darknefs ia 
 cleared light at ^hat trial, 1 Cor. iv. -5. 
 
 Men fliallbe tried, Firft, Upon their works : for ' God fiiall 
 bring every work into jiidgment^with every fetret thing, wiie- 
 therit b? good, or whether it be evil,' Ecclef. xii. 14. The 
 Judg^v/ill try every man's converfation, and fet his deed? done 
 in th«4)Qdv, with all ths x'-.ircumftanJ-es thereof. i;i a true 'light. 
 
 Thea 
 
312 $h: Trial of hhe Parties, State IV. 
 
 Ti>en will nrtny aftions coinmended and applauc^ed of men, i=v 
 goxi and jufl:, be difcovcred ro have been evjl^and abominable, 
 ill the Tight ot'God. ; and many works, now condemqed by tlie 
 world, will be- approven and commended by tlie great Judge, 
 as good and juih Secret things will be brought t« light: and 
 what was hid from the view of the world, Ihall be laid open. 
 Wickednefs, which hath kept its lurking place in fpite of all 
 human fearch, will then be brcuj;ht forth, to tjie glory of God, 
 and the confufion of impenitent jinners who hid it. The world 
 appears now very vile, in the eyes of thole who are exertiled 
 twgodlinefs: but it will then appear a tl>fnirand times more 
 v-le, when that, wi/ich Js done^^f men in iecrct, comes to be 
 difcovered. Every good adion Jliall then be reniembred ; and 
 tiie l.iddcn relij^ion aiKl good works, nvoft indurtrioufly concealed 
 by the faints, from the eyes of men, fka) I np more ly hvd : for 
 tloufih the Lord will not allow men to proclaim every man hi* 
 •wn goo<3uefs ; yet he blmfclf will do it in due time. Secondh , 
 Their words (hall be judged, Rlatth.xii. 37. * For by thy words 
 thou (halt be juftified, and by thy words thou (halt be condem- 
 ned.' Not a word li>oken for God, and his caufe in the world, 
 from love tohimfelf, Ihall be forgoUen. They are all kept in 
 remerrbrance, and (hall be brought forth as evidences of faith, 
 -;ind of an intcreft in ChriftjHal. iii. 16. ' Tlicn they that feared 
 ihe Lord, I'pake often one to another,' and the Lord hcarkned, 
 a4)d hcai d it : and a book of remembrance was writ|eu before 
 him. — Ver. 1 7. And they (hall he mine, faith the Lord of hofts, 
 in tiiat day when I make up my jewel?.' And the tongue \\\'xl\ 
 did run at randnm. (hall then confefs to God : and the fpeake: 
 fliail find it to have been followed, and every word noted tlmt 
 dropped from his unfanftified lips. * Every idle word that mea 
 (hall fpcak, tliey (hall give account thereof in d;e day of judg- 
 ment,' Matth.'xii. 7,(1. And if they fliail give account of idle 
 woi,ds, that is, words fpokcn to no goo<.l purpoie, neither to 
 God's iilorv, one's own, or oue'.s neighbour's good : how mnch 
 m(»re (hall men's wicked word% their fmful.oatl;?, curjes, lies, 
 idthy co-.nmucications,' and bitter words.be caibd over again, 
 that day ? The tongues of many (hall then fall upon themfelves, 
 and ruin tkem. ThirtUy, Mens thoughts fliall be brought into 
 }U.ij7ment : tljc Jud^e wi I make m.inifeft the counfel of their 
 hearts, i C'or. iv. 5.^ Thoughts go free from man's judgment, 
 hut not from the judgment of the heart-fearching Goi.1, who 
 k iow> men's thoughts, without the help of figns to difccrn 
 t};tK\ 1 V. Tlx; iecret fpringn of mens aftiow will then be 
 
 brought 
 
He:d IV. The Books offen^d. y; J13 
 
 brouj;ht to light j and the Cns, tliat never came further than tbe 
 heart, will then be laid open. O what a iigure wiii man's 
 corrupt nature make, when his hidde is turned out, and ail ins 
 Ipcculativc impurities are expolcd I the rottennefs that is within 
 many a whited fepulchre, the Ipcculative tilthineis and wanton- 
 ^eb, murder ind malignity, n<jW lurking in tl^ hearts of men, 
 as in t!^e eliaiiiber of irr.a;;cr\', will then he dircovei-ed j and 
 v.- Kit good 'A at in the hearts of any, ihall no more iid concealed, 
 it it v.'as in their hearts to build a ht>ufe to the Lord, they fhall 
 kear, that they 6\d well that it was in their heart. 
 
 This trial will be righteous and impartial, accurate and 
 ieircning, clear ar.d eridcnt. The Judge is th^ ngateou> -Judge, 
 and he y.;!1 do right to every orx. He has a jalt balance for 
 .good and efil actions, and for horell and falle hearts. The 
 iig-Ieiiyc cover of hypocrify will then be blown alide, and the 
 hrpocrire's nakednels will appear ; as when the Lord came to 
 iL-'ds-c AJ^.Ti and Kve, * in the cool (or, as the word is, in die 
 wind) of the day/ Gen. iii. 8. ■* The lire (v^hich tries things 
 moil exvjiLdtdy ) Ihall try every man's work, of what foM it is,* 
 I Cor. iii, 15. Mali's judgment is oft-times perplexed and con- 
 fiifed, but hei% the whole procefs. fhall be clear and evident, a> 
 written with a fun-bcani. It Ihall be clear to the Judge, t* 
 whom no cife can be intricate ; ^n^^ to the parties, who fhall be 
 convinced, Jwde 15. And the multitudes on both lid es, fivall fee 
 the JLige i> clear when he judgeihi,: for then the heavens fftall 
 ticclare his''righteouihe^^, in the audience of all the world j and 
 lb it Ihall he uiiiverially known, Pial. I. 6. 
 
 On thefe accounts it is, tlut this trial is he!d out in the fcrip- 
 turc under the notiou of opening ofbooks ; and men are laid l« 
 be * judged out of thole things- written in the books,' Rev. 
 -XX. T2. The Jiklge of the world, w ho infainbly knowetb all 
 things, hath no nec.l ofbooks to be laid before him, to prevent 
 miftal^e ra any point o/hiw or fact: but the exprellion points 
 at his proceeding, as ir.olt: nice, accurate, juff, and well ground- 
 ed, in every ftep of it. -Now, there are four books that fnall 
 be opened in that day. 
 
 First, Ths book of God's remembrance or om-nifcience, 
 Mai. iii. 19. TUs is an evaft record of every man's llate, 
 thoughts, words, and deeds, good or evil : it i^; as it were, z 
 day-boo':, in wh'gh the Lord puts down :iU that palleth in mcnt 
 hearts, lips, and lives ; and ic is a-tilhnor up every day that one 
 lives. In it are recorded men^ (ins and good works, fecret and 
 open; with all tlidr circiHr.flmces. Here aj-p regiftred all their 
 
 Dd j»rt. 
 
JT4 * ^^^ Books opened. Stale lY. 
 
 I w.ii-gcs, mercks temporal and fpiritual, fome-time laid t» 
 I .ir^iaud; the check?, admouitions, and rebuilds, given by 
 t'.ichcrs; ueighbours* aiBict'ons, and mens own coniciences; 
 t^ery tl^ng in its due order. Tiiis book will ferve oaly as a 
 libel i« relpecl ot" the ungodly ; bat it will be For another uie in 
 refpect of ti^e godly, namely, for a meir.orial ot" tlieir good- 
 Ti»c openJnt»- o( it io tne Judge's oiinging to light what is 
 vritten in it ; the reading as it wcre,.Qt' Lie libel aiid memorial^ 
 rclpeftivcJy in the ir hearing. " 
 
 SECO.NDLY, The book of . Conrcieixe -%t ill. be opened, and 
 fhall be as ?. thoulav:d witnelFes to prote tlic i^6\, jp.om. ii. 15. 
 * Which fhew the work of the liiw written in their hearts, tlicir 
 ccv.rdence alfo bearing wirnds.' Conlcieace is a .ccul'or going 
 wiih every man vhiuv'jrfoever he goes, taking afi account of 
 hi? deeds done in the body ; and, as it were noting, them in. a 
 book ; the %vhich being opened, tviil be found a jjouble of tlic 
 f'jrr^^er, i'o far as it reU.tes to one's own fcate and cale. Much 
 is written in it, \\;hich cannot be read -now , the writing of 
 f on kriertce being in ir.any cal'es, like tn that which is made wit! i 
 the juice of Ichiocj, not to be lead, till it be heldJbeforc the fne ; 
 but tl'ien irjc;> (hail read it clearly and diftindly :*ihe fire which 
 is to try every man's work, will irake the book of confciencc 
 legible in every point. Tho' the book be feal6d now, (thecon- 
 icitiuj blind, dumb an-i di^af,) >he fcals will then be b;t)ktn, 
 uno tV^ bock opened. There fnall be no more a weak or mil- 
 i:.rormed conlclence among thole on the right liand, or tl^efc on 
 tue left. TI ere fhall rot be a filent cr.nlcience, and far lefs -c. 
 kared coniciencc amongft all the ungcjiy cre^\' ; but their con- 
 iciences fnaU bemoft quick fighted, andmoft lively, m that day. 
 None (hall tlien call good evil, or evil good. .Ignorance ol 
 -wiiAt hn ic, and what things arc lins, will h&\z no place among 
 tlK':i : anJ tl^.e fiibtle r rJ'onings of men, in favour of their lufts, 
 w.'l then bcff-rever hr^/Hcd by their anr. conlc.'eoces. None 
 fh Jl have the favour (if 1 may fo fpeak,) oi Iv'nc^ imder the iofc 
 C'lverof dclufion : but tl-sey (hiill all be a)nvicl(. J by thdir con- 
 ^v'':TiCC. Nill they, -a iil they, they Ihall hx/k on this bofjk, 
 1 :. !, and be conf jUfAlcd, and iland IpccchlclV, knowing that 
 V: • ' ;ng \h charged upon thctn by miflike ; fince this is a h > ik, 
 • . :^. w^s always in il«eir o vn cuftotiy. Th'js Ihall the ' 
 V: ■'. c every man lee himlclf, in the glais of his own cv^li.; 
 vvii'th will make quick work. 
 
 ThirdlV, The book of the Law fhall be openai. This 
 ^^cok is the ft^udard and rulc^.by which ii^jio^-n what is right, 
 
 au«l 
 
Mead IV. 7he Books opened, 3-5 
 
 and what is wrong ; as alfo, what iehtence is to be paffcd ac- 
 cordingly, on thefe who are under it. As to the cpcnir.g oFti/is 
 book, in its ftatutory part, which (hew s what is fm, and wliat 
 is duty; it falls in with the openbgcf the book of courcicnce. 
 For coiifdence is fet, by the ScvereignX-aw giver^ in. ev<?ry roans 
 breaft; to be his private teacher, to ihew him the Uv/, and iiis 
 private paftor,. to mak^ application of the famt : and, at th?r 
 day, it will be perfectly tit for its ofnce -, fo that the conrcicpcv, 
 which is moft itup'd now^ fhall then read to the -nan, m'l'ft. ac- 
 curate, but dreadful lectures, on the lav^/, but wFiat leem? 
 (mainly at leaii) pointed at, by the openir^ of this book, i? ihe 
 opening df that part of it_, which uetermiDt> :he reward cf meiu 
 work?. Now, the la-^ promileth life, up or perfect obecilencc : 
 but none can be found on the right hand, or on the left, who 
 will pretend to that, when once theh>cok ot coiifcicnceis o'p^:c6i. 
 it threatneth death upon difobedience, and w^J clF^fiually brin^'- 
 it upon all under its dominion. And this pa.t of the bock gf 
 the law, determining the reward of mens v>-orks, is opened, 
 only to fhew what muft be the portion of the iLi^odly, and that 
 there they may read their ientence before it be pronounced. 
 But it is not opened fer the fentence of the faints ; for no fen- 
 teiKe abfolving a (Inner could ever be drawn out of it. The 
 law promifeth life, not as it is a rule of aftions, but as a cove- 
 Bant of works? And therefore innocent man could not have 
 demanded life upon his obedience;, till the law was reduced into 
 the form of a covenant; as was (hewn before. But the faints 
 having been, in this lite, brought under a new covenant, namely, 
 tiie covenant of grace, were dead to the law^ as a covenant of 
 works, and it was dead to them. Wherefore^ as they (hall not 
 have any fears of death from it, fo they can have no hopes of 
 life from it, lince they are not under the law, but under prace^ 
 B-Om. vi. 1 4. But, for their fentence, anoiher book is opened ; 
 of vvhich in the next -^ lace. 
 
 Thus die book of Uie law^ is opened, for the fentence againft 
 all tjjole on the lett hand: and by it they will clearly Tee the 
 juRice of the judgment againft them, and how tl>€ Judge pro- 
 ceeds therein according to law. Neverthelcfs, there will be 
 this difference, ramely, that thcfe who had only thenia'tural law, 
 . ^i\^ lived not under any fpecial revelation, fhall be judged by 
 that law of nature they had in their hearts : which iaw bear/, 
 * that they who commit fiica things, (as they will ftand con- 
 \-ifted of,) are worthy <^ death,* Rom. i. ^2. But thefe, who 
 kad the written law, to whom the word of God came, as it has 
 . Ddi fo'.iiic^- 
 
316 : r^^cg pronounced on the Saints, State IV. 
 
 ibundcd in thif^viilblc chu/ch, fhall be jiiuged by Aat lyrittcn 
 law. S«/ays t'ne Apollle, Rom. H. 12. * For as many as have 
 iiiiiied without (:he wriite*.) law, fhall perifh witliout (the 
 wrirtej) law : a;id as many as have llnacd in the law, (i.e. un- 
 der the wiiiten-law,) fiiaU be judged by the (wnrtcn) law.* 
 
 Lastly, * Another book lliall be opened, which is the boo], 
 of" Lfe,* Rev. XX.. 1 2. In th;:?, the naincs of nil the cie,(ft are 
 v^rritten, as Chrill laid to his diftiples^Luke x. 20. ' Your na'.nos 
 are written in heaven.' Thh book contains God's gracious and 
 unchangeable pufpofe, to bring all the elect to eternal life; and 
 that, in order thereto, they be redeemed by the blood of h'\- 
 Son, cificluiilly called, juflified, adopted, fan^f^if.ed, and raifed 
 up by him at ihe lafl day without fni. It is now lodged in the 
 Mediator's hajid, as \\^q book of the manner of the kingdom ; 
 and having perfe(fted the worR the Fathxr gave them to do ; h.« 
 fhall, on the gncat day produce, and open the book, and p, 
 the perfons therein najiicd, * faultlefs bcf(/ic the prefcnce i 
 glory,' Jude 24. * Not having fpot or wrmkle, or any Inch 
 thing,' £ph. V. 27. None of them all, who are named in the 
 book, fhall be mitTing. They Hiall be fojnJ ousted, accordii^j 
 to ttie order of the book, redecined, caiitrttj jUitSed, £i:ir;il2eJ, 
 raifcd up without fpot : what remains then, but that, 3u:cording 
 to the fame book, they obtain the great end, namely, cvcrUft- 
 ing \\?i. Tills may be gatheretl from that precious pfomifc. 
 Rev. iii. 5. * He chat ovcrcofoeih, the fame (hall he clothed in 
 white raiment ; (bi'ing rajfed in glorv :) and I will not blot oitt 
 l.is name out of the book of life, fiut I will confcfs his name, 
 (it iKall be, as it were, read out amwg the refl of Gott's cla^,) 
 
 * before my Father, and bef.*re his angeh.* ' Here is now tlv 
 pround of the faints abfjlviture, the croiind of the bldled fer 
 tencc they fliall veceive. The ho(»k of life bcii-.g opened, it w-U 
 be known to all, who arc eledcd, aivJ who are not. llius far 
 of fhe. trial of the parties. 
 
 EiGHii.Y, Tlicn fliall the Jijdge pronounce that blcfTcl 
 feiitcuce on tb« faints, ' Come ye bieifcd of my Father, inhe. 
 
 • the k'n^dojn prepared for you from the frjundation of t: 
 wrld,' Matth. wv. ^4. It is mod probable, tlie nnn Chr 
 Will pronounce it with an audible vo'cc;. which not on'y -^H l' 
 iainti, but all ^hc wicked likcwiie, fliall hear and 
 
 V/l»«j can c<)nteivc the iuevprefTiblc joy, with which : 
 (T . \v..i-\ tear th:fc vyords ? Who can imagine tkat luincl's • 
 j >y, wLc'i Ihall be poured into their hearts, with thcfe^'ov ' 
 jreitciiinj; their ears .^ And who can conceive Ko\V much of ht 
 
Head I V . Sentence pronfjunced on 't>ld sfiints. 3 r 7 , 
 
 (hall break into the hearts of all thcungudly crew, by thele 
 words of heaven \ It is certaia this featence fliaii be pronounced 
 before the lenience of damnation, Matth.xxv. 54. * Then ihall 
 
 * the King fav unto them on his right hand, Come ye bleiied, &cc. 
 
 * Ver. 41. Then fti^U he fay aUb to them on the left hand. 
 Depart from me, ye curfed, &c.' There is no need of this 
 order, ttiat the faints may, witliout fear or alionjihment, hear 
 the other fentence oh the reprobate : they who are raifed in 
 pjory, caught up to meet the Lord in theair, prcfented without 
 fpot, and wiiol'e fouls (for the fa'- greater part of them) have 
 been fo long in heaven before, ihall not be capable of any fnch 
 fear. But hereby they will be orderly brought in, to lit in 
 judgment, as Chvilt's alibilors, againil the ungodly '; whofe tor- 
 ment will be aggravated by it. it will bs a hell to them, to 
 be kept out of hell, till they fee the doors of lieaven opened to 
 receive the fain!:?, who once dwelt in the lame woi-ld with 
 them ; and perhaps in the fame country, parilh, or town ; and 
 fat under the fame miftillty with themfelves. Thus will they . 
 fee lieaven 3 far orT, to make their luell the hotter. Like that 
 unbelieving lord, 2 Kings vii. 19, 20. tliey (hail lee the plenty 
 with tt-.cir eyiSf, but Ihall not cat thereof. Every word of ihc 
 blefTed fentence fiiall be like an envenomed arrow ihot into their 
 heart*:, while they fee what they have loll, and from thence 
 gather what they are to cxpecc. 
 
 This lentence palfeth on the faints according to their works, 
 R.C V. XX. 1 2 . But not for their works, nor for their taiih neither, 
 as if eternal life v. ere merited by them. . Tlic fy^t£nce itlelf 
 overthrows this abfurd conceit. The kingdom they are call<;d 
 to, was prepared'for them, from the foundation of the world ; 
 not left to be merited by themfelves, who were but of ycfter- 
 day. They inhcnt it as fons, but procure it not to themfelves,. 
 as fervants do the reward of their work. They were redeemed 
 by the blood of Chrilf, and clothed with his fpotlefb rightcouf- 
 nefs, which is tlic pmper caule of the fentence. They were 
 'alfo qualified for heaven, by tlie fanctification of his Spirit ; and 
 hence it is according to their works ; fo tl^at the ungodly world 
 fnall fee thc?«, that the Judge of the quick and de«id does good 
 to them, who were. good. Therefore it is added to the fentence, 
 
 * For I was an hung:-ed, and ye gave me meat,' &c/ Ver. ^5, 96. 
 which doth not denote the ground^ but the evidence of their 
 right to heaven ; as if a judge Tnpuid fay, he ablblves a man 
 purlued for debt; for the witnelTcs depone, that it is paid al- 
 ready. So the ApoiUe fay?, i Cor. x. 5, ^ But vvUh many of 
 
 D d 3 < them 
 
3 1 8 The Saints Jhall judge the JVorld, State IV. 
 
 * them God y^'z^ not well pleaJcJ, tor they were overthrown i. 
 
 * the wildernefs.* Their overthrow in the wildevnefs was no. 
 the ground of God's diljplcalurc with them, but it was an evi- 
 dence ot it. Ami thus our Lord teacheth us the necellkry con- 
 nexion betwixt glory and good woi-ks, namely, works evan- 
 gelical Iv good ; works having a relpedt to JefusChriih and doue 
 out of Faith in him, and lo\e to him, witiwut which they will 
 not be regarded in tiiat day. And tlie faints will fo far be 
 judged according to inch works, that tiie degrees of glory 
 a;nongft: them fhall beaccordir.g to thefe works : f.)r it is an 
 eternal truth, * He that foweth fparingly, fhall reap fpanngly,' 
 2 Cor. ix. 6. . 
 
 Thus fliall the good v^'orks of the godly have a glorious, ntt 
 a gratuitous reward ; a reward of grace, not of debt, which 
 will {ill them with wonder at ti,e liche-s of free grace, and th - 
 Lord's condefccnding to take any notice, efpecially fuch public 
 jiOtice, of their poor worthleis w«-)rks. The wlikh fecms to he 
 the import of what they are (aid to anfwer, fa.)ing, * Lord, 
 M hen law we thee an hangreJ,' &c. Vcr. 37, 38, 39. And 
 may they not judly .wonder to fee themfelves ftt down to the 
 /narriage-fupper oF the Lamb, in conrequencet)f a dinner or 
 luppcr, a little meat or drink (fuch a«^ they had) which they 
 ^ave to an hu^igry or thlrfty member of Chrill, for his fake .' Oh 
 }'>Icntiful harveii following upon the feed of good works 1 \i\ ers 
 ofpleafurc fpringing up from (perhaps) a cup of cold water 
 given to a dilciplc, in the name of a dlfciplc ! eternal manfi'ons 
 t)f glory rifing out of a night's lodg'm^given to a faint, who -"A'as 
 aftrangcr! everlafting robes of glory given in Exchange of a 
 r.ew coat, or (it may be) an old one, beiiowed on fome faint, 
 "^vho had not necclFary clothing ! a vifit V: a fick faint, repaid 
 fcy Chriil himfclf, coming in the glory of his Father, with all 
 his holy angels ! a vifit mado to a poor prifoncr, for the caufe of 
 Chrift, repaid with a vifit fi om the judge of all, taking away 
 the vilitant with him to th^ palace of heaven, there to be ever 
 with himfelf ! theA things will be matter of everlafting wonder ; 
 -ind fh'r.ild ftir up all, to fow liberally in time, while the leed- 
 t'me of good work? doth laft. But it is Chrilt's ftamp on g(Kxl 
 works, that puts a value on them, in the eye of a gracious God ; 
 v/liich leems to be ilte import of our Lord's reply, ver. 40. ' In 
 
 * as much as ye have done it unto one of tl»i; Icalt of thefe my 
 
 • !>reLhren, ye have done it unto me.' 
 
 IX. Now the Ulnts having received their o\^n fentcrxe, 
 ' ^' '^ - I • ••/ -"rl'V I tvi. Yit a. Thii was not ful- 
 
Head IV. Sentence of Damnallon, 319 
 
 filled, when the empire became Chriftian, and Ghriftians were 
 made rnagift rates. No, the Pialmift tells us, * Tliis honour 
 
 * have all the ia^nts/ Plal. cxlix. 9. And the ApolUe in the 
 forecited place, adds, * And if the world ftiall bt judged by you, 
 *^ are ye unworthy to judge the fmallell matters f Ver. v. 
 
 * Know ye not that we (hall judge angels f JBcng called, they 
 coiTie to r>ceive their kir.gdom, in the view of augels and rn^n : 
 they go, as it were, from the bar to the tkroue : * To him tnat 
 ' overcometh, will I grant to fit with me on my throHe,' 
 Rev. iii. 21. Tiiey (hall not only judge the world, in Chrilt 
 their head, by way of communion with him > by their works 
 compared with thefe of the ungodly i or, by way of telfimony 
 agaiiid them : but they (hall be alTclFors to jefus Chrilt the 
 Judge, giving their voice againft them, conlentiTig to his judg- 
 ment asjuit, and.iaying Amen, to the doom pronounced againlt 
 all the ungodly : as is faid of the faints, upon the judgment of 
 the great whore, Rev.xix. i, 2. * Hallelujah, for trie and 
 
 .' rigliteous are his judginents.' #Thus the upright (hall have 
 *. do;nin:on over them, in the morning of the refurreclion/ Pfai. 
 xlix. 14. Then, and not till then, ihall that fully be accomp- 
 lirtied, which ye may read, Plal. cxlix. 6, "J, 8, 9. * Let the 
 
 * high prailes of God be in their mouth, and a t\V'>-ed;;ed i'word 
 ^ in their hand, to exc-cu:e vengeance upon the heathen, and 
 
 * puniOmients upjn the people : — This honour ha\ e all his i'aint.* 
 Oh ! what a llrange turn of arTairs will appear heje ! what an 
 allonifliing light will it be, to fee wicked church-men and ilatef- 
 men (ianding as criminals belore the iaints, w4iom Ibmetimes 
 ihey condemned a? heretics, rebels and traitors ! to fci- men of 
 riclies and power Itand pale-faced before thefe whom they op- 
 preiTcd ! to fee tliC mocker Hand trembling before thbie he^ 
 mocked : the worldly-wife man before thefe whom he account- 
 ed fools ! tl.en fhall the delpiled faces of the flints be dreadful 
 Kiccs to the wicked : and thole who Ibmetimes were the longs 
 of the drunkards, fliall then be a terror M them. Ail wrongs 
 mufl be righted at length, and evei;y one fet in his proper place. 
 
 Tenthly, The Judge (hall pronounce the fentencc of 
 damnation on all the ungodly multitude. * Then- (hall he fay 
 
 * alfounto them on the left hand, Depart from m6,'^ye curfed, 
 ' into everlaftiiig iire, prepared for the devil and his angels,* 
 vcr, 41. Fearful doom ! tnd'that from the fame mouth, from 
 whence proceed'id the fentence ofablolution before. It was an ^ 
 aggravation of the mifery of the jews, when their city was de- 
 Aroyed, that they were ruiaed by o;ie, who wa» accounted the 
 
3^0 ^cntcKce of Dhmftatlon State VI. 
 
 darling of the iiC'ond. Oh ! what an aggravation of the inifery 
 of the wicked will it be, that he fhall pronounce this feiucnce 
 allo'l tohcfar t: 2 curie from mount Zion, ruiift needs be moft 
 terrible. To be' damned hy him, who came to fave fmnftrs, 
 muft be double damnation. But thus it (hall be. The Lamb 
 of God ill ill lore, as a iii^n, «.gainft them ! he ihall excommu- 
 nicate, and caft them out of his prefence for ever, b /a fentence 
 from the throne, faying, * Depart from me, yccurfed :* He (hall 
 adjudp,e them to cveri liVm^ fire, and the Ibciety of devils tor 
 evermore. And this fentence alfo, we fappofe, fhall be pro- 
 nounced wiih an audible voice, by the man Clirift. And all the 
 faints lliall fay, * Hallelujah, true and righteous are his judg- 
 
 * ments.* None were lo compaflionate as the faints, when on 
 eartii, during ihe time of God's patience. But now that time 
 is at an end ; their compaflion on the ungodly is fwallowed up 
 in joy, in the Mediator's i^lovy, and his executing of jufl. judg- 
 ment, by which h\s enemies i»re made his footrtool. Though 
 fo:nc-tin:bs the ri^htieous man did weep in fccret places for tiieir 
 pride, and bccaul'e they would not hear ; yet' then he * (hall re- 
 
 * joice wl-c:! he feeth the vengeance, he Ihall w?.lh his feet in the 
 ' blood of the wicked,' Pfel. Iviii. 10. No pity Ihall then be 
 fhewn to lUem, from the'r nearcil relations. The godly wife 
 fiiaU apphi'd the j ilf-ce of the Jtdni?^ in the condemnation of 
 her ungodly huibard : tlte godly hufband fhall lay Amen to^ie 
 damnation ';»f hex who lay !n his bolbm : the godly parents Hiall 
 lav lialicJujah, at the pailiifg of the fentence atjainft their un- 
 godly ch'lJ : and th.e gO'dly child ihall,*frofn his heart, approve 
 the damr.ation of his wicked parents,, the fatlxr who begat bim, 
 and the mother who bore him. The fentence is juft • they are 
 jud^*jd ' according to their works,"Rev. xx. 12. 
 
 There. is no wrong d:)ne t^em. '* For 'I was an hungry," 
 faith oi^r Lord, '* and ye gaye me no meat : I was rl.irfty,"^and 
 " ye gave rnc no drink : 1 was a llranger, and yc took me not 
 '^i'l: naked, and ye clothed me not: fick, ainl in prifon, and 
 *' ye vifited me Hoti" ver. 42, 43. Thefc arc not only e\i- 
 dences of their ungodly and curfcd fVate, b'lt mod proper caufes 
 and grounds of their condenmation : for though good works do 
 not merit falvatioH, yet evil works merit'danmation. Sins of 
 one kind only, namely, of omifHon, are here mentioned ; iTot 
 that thcle iilone fhall tiien be difcovered, (for the oj>ening of 
 the books lay all open,) bufbecaule thcle, though there were 
 no m :)>e, are fuificient to da.nn unpardoned finncis. And if 
 men (Kail be eoademned for iins of mniiTion, much mere for fins 
 
 of 
 
Head IV. on the Ungodly, ' 321 
 
 cf commilTIon. The omilTion of works of charity and mercy, 
 is coHtlefccnded on particularly, to ftop the ivioutks of tbe 
 icked ; for it is molt jufl, that he "bave^udgmeut without 
 " merey, that hath (hewe'd no mercy," James ii. 15. The 
 mentioning of the omiliion of acts of chanty and mercy towards 
 the diflrelTed members of Chrill, intimates, that it ii the juJg- 
 mcnt of thole \?h.o have heard of Chriit in the golpel, that is 
 pir.c'pailv intended here, in this portion of fcripture; and th^t 
 the flighting cf Chrift wili be the great caufc of ihe ruin of thofe 
 u'lio hear the gofpcl : but the enmity of tbs hearts of the 
 wicked ags-inft himlelf, is difcovcred by the euicrtainmcnt they 
 now give to his members. 
 
 In vain will they fay, ^^ When faw we thee an hungred, or 
 '^ a-thirft r* &c. ver. 44. For the Lord reckon?, and will 
 reckon, the world's unkindnefs to his people, ^unkindiicfs to him- 
 feif : " In a? much a$ ye did rt not to OiiC of the leaft of thefe, 
 ** ye did it not to me," ver. 45. O meat and dnnk unhappily 
 fp.ired, wiien a member of Chrill was in need of it ! O wretched 
 ncglcdi, that the ftranf;er faint was not taken in ! it hr'.d I'ecn 
 l)etrer for tueni; they had quitted, their o« n r<?om, and their 
 own bevl, tJun he had wanted lodgiiig. O cinfed cloathing, 
 may the wicked fay, tl«at was in my honie, locked up in my 
 chell, or hangirrg in my wardrobe, and was not brought oat i« 
 clothe fuch a one ! O that I had IbJDp^i myfelf, rat)jer thaa he 
 had gone away without cloa thing/ Curfed bufiners, t'lat divert- 
 ed me ftom viliting fuch a fick fiint? O that I had rather watch- 
 ed wh<;lc n'ghts with him. Wrcich that I was? why did I fit 
 at eale in my houi'e, when he was in priibn, and did not vific 
 him ? But now the tables are turned : Chrift's fervant> (hall eat, 
 but I (hall bchuu^f}'; his fervants (liall drink, but I (hail be 
 thirfly ; l!.cy reicMCc, but I am a'.hamed, llii; Ixv. 13. They 
 are taken in, but 1 am calV out, and bid depart : ihey are 
 clcathed with robes of glory, but I walk naked, ?nd they fee 
 my iliame, Rev. xvi. 15. They are now raifed up on high, , 
 beyond the reach of (icknefs or pahi ; but I mull u^w ly dowa 
 in forro-.v, If.i. 1. 11. No\V (hall they go to ihe palace of 
 heaven, hut 1 nrull go to the pjiiou ofhell. 
 
 Butifowr Lord dius refent}* men's negle^ir.g to help his 
 people under theie, and the like diitrdles ; what may they cx- 
 pe(5l:, who are the authors and Vulr . icnts of them ? If th.ey 
 (Iiall be fed with wrath, wiio fed tlxm not, when they were 
 hungry; v.hnt (hall become ofthofc, who robbed and fpoiled 
 them, and took their owa bread a\vav from them i What a full 
 
322 sentence on the Ungodly. State IV. 
 
 cup of wrath fliali be the portion of thofe, who were fo far 
 from giving them meat or dritik, when hungiy or thirftv, that 
 they inadw* it a crime for others to entertain i? ' made 
 
 themfelvcs drunken ^^iLh their blood! they i. . .,c with 
 devils for evermore, who too^c not in the Lord's people, when 
 flrangei's : then, what a lodging (hall thofe have, who drave 
 them out of their own houfes, out of their oative land, ahd 
 ■ladc tficni ftrangcrs? .\fcn will be cocdiwmed for not cloathing 
 tliem, when naked : then, how heavy mud the feiUence of thole 
 be, who have ftript tliem,and inade tiicm go without cloathin;^? 
 Surely, if not viliting of them in fickncls, or in a prifon, fliall 
 be fo leverely panifhed : they fhail not elcape a \Tiot\ heavy 
 doom', who have cafl them into prifons, and have put tiiem un- 
 der fuch hardihips, as have impaired their healtli, brought lick- 
 »efs on them, and cut their days in prifon, or out of prifon. 
 
 To put a face upon fuch wicked pi-a<flices, men will pret<Jh4 
 to retain an honour for Ch rift and religion, while they tkus 
 treat his members, walking in h's ways, and keeping the truth. 
 They are here reprelcnted to fay, ' When faw we thee an hung- 
 ' red, or a-thirft^or a ftranger, or nojied, or Uck, or in prifon, 
 ' and did not mini'ler unto thee V Ver. 44. As if they fhould 
 fay, Onr biead, drink, lodging, cloathing, and vifiti, were in- 
 deed refufed, but not to Chriil j but to a fct of men, of a bad 
 character, men who * turned the world up-fide down,\(A»5ls 
 xvii. 6.) who ' troubled Ifracl,' (sKin^s xviii. 17:)- an hu^ 
 morons and fantaflic fort of people, havinp laws diverfe from 
 all people ; fa»fHous and rebellious^ (5a^^ ^^ ^^^*- ^^ the king's 
 laws,) and therefore a very dangerous fetof mei> ; it was ' not 
 ' for the king's pvpiit to futtcr th^-m,' Either iii. 8. But aitho' 
 men cafl iniquity upon t.he gc.Uy, and give them ill name?, that 
 tliey may treat them as criminals; all thcfe pretences will avail, 
 tliem notiiing, in the great day, before the righteous Judge, hor 
 before their own coniciences aeither ; but the real ground of 
 their enmity again II the faints, will be tcund (to their ov^n 
 convi(5tion) to be their enmity againll Chrifl himfelf. Tiiis 
 feems to be the in">port of the objeiftion gf the damned, (vcr. 44. 
 and of the anfwer to it» ver. 45.) * In as much as ye iHd it not 
 
 * to one ol^the lexft o^'-'thefe, ye did it not to me.' 
 
 Lastly, Sentence being paft on both parties, follows the 
 full execution of the fame, ver. 46. * And thcl^ fhall ijo away 
 
 * into everiafling pun'.fhuicnt, butthe righteousinto life eternal.' 
 Vvx d.imned (hall grft no reprieve, but go^to their place without 
 
 W.-:!..v • fl,'>v rtnll be di-iven away from the jud'uiciit-C-At inio 
 
Head IV. 7hc General Conflagration. ^2^ 
 
 hell: acd the faints (hall enter into tiie King's palace, (PlaL 
 xlv. 15.) namely, into heaven, tlie feat of the blelled. " But 
 our Lord Chrift, and his glorious company, fnall keep the field 
 that day, and fee the backs. of all their enemies ; for the dam- 
 ned goofi^f.rft. 
 
 In this day of the Lord, the gieat day, (hall be the general 
 ccyiflagration ; by v/liich thofe viliblc heavens,_the earth, and 
 fea ihall pals away. Not that they (hall be annihilated, (or 
 reduced to nothing;) that is not the operation of iire : but they 
 fhall be diliolved, and purged by that fire, from all the effects 
 cf lin, or -of the curie, upon tneni ; and thea renewed, and 
 made more qlorious and liable. Of this couhagi-ation, the 
 ApolHe Peter Ipeaks, 2 Pet. iii. 10. -^ feit the da\ of th.e Lord 
 *' will con\e, as a thief in the nij;ht : in the which the heavens 
 
 {hall pafi away with a great noife, and the elements (hall melt 
 '' with fervent heat : ~xhe earth alio, and the works tliat are 
 
 * therein fliall be burnt up.' <5ee aifo ver. 7, 12. And of the 
 renewincT of the world, h,; adds, ver. 13. • Ne\'ertlicleis we, 
 
 * according to his promife, look for new heavens, and a new 
 ' earth, wherein dvv^elleth righteoufnefb.' 
 
 It feems moll agreeable to the fcriptures, and 1^0 the nature 
 of the thing, to conceive this conflagration to follow after the 
 general judgnient ; fentencc being palt on both parties before it. 
 And I judge it p-robable, that it will fall in with the putting of 
 the fentencc in e^^cution againjl the damned j fo as they fliaii 
 (according to' their fenterxe) depart, and the heavens and the 
 ■earth pafb away, together and at once, at that furious rebuke 
 i^rom the throne, driving away the damned out of the world, 
 (in this 'iw^^ to the eveilaRing fire prepared f(jr the devil and 
 Ills angels. Even as, in the deluge, wi'di vv'hich the Apoftlfe 
 ■'•^'*etcr compares the conflagration, or burning of the v/orld, 
 {2 Pet. iii. 6, 7.) the world itfelf, and the wicked upon it, 
 periilied together ; the fame water which deftroycd the earth, 
 'fweeping ^vvay the inhabitant?. For it is not likely, tr^at tlie 
 wicked Ihall at all ftand on the i\ew earth, wherein dwtlleth 
 right:;oulhefs, (2 Pet. iii. 1 3.) and as for this eanh, it Ihall'^ee 
 away ; (which feertis to denote a very quick difpatch,) and it 
 ihall fles from his face, who fits on the throne. Rev. xx. 11.' 
 
 * And I law a great v.hite throne, and liim that iat on it, frf m 
 whofefac? the erirth and the heavens fled away.' The execu- 
 tion of the fentence on the wicked, is alfo thus expreiTed ; tl ey 
 
 * fhall be jxinilhed wltheverlaiVmg deflruaion from, the prekncc 
 ^-<^r. from tlie face of the L^^rd/ 2 TheiT. i. 9. The origii:al 
 
 word 
 
324 y^^ Gcn:ral &,rfli7gratiQn, Siate IV* 
 
 wo J -s r'le fame in both texts, the v.TiJch, bein;» compared, feem 
 ' -> ^ ihele creature* a'uujal by ti e wicked, being left t 
 
 f i 'tnelics aciainlk them in the jvidgmeot, are, after (e:.- 
 
 ic: pair en tlieir abufers, made to paia away with them from 
 t"L : >...e of the Judge. It is true, tlie fleeing avvav of the earth 
 a.:d heaven is narrated (Rev. xx. 1 1.) bcforc the judgment: 
 but that will not prove its going before the judgment, more 
 th.in t;jc rirrating of the jud;;meiu, ver. 12. befftre the rcfur- 
 tla ji), \ar. 15., will prove the judgment to be before it. 
 Further, it is remarkable, in tlie «?xecucion of the fentencc, 
 Rev. XK. 14, 15. thftt not only tl>e reprobate are call into the 
 Vike,^butdf jth'and hell are caft into it likewi!'? : nil dfeeih of 
 i.a, aj-i^ artT.ecurfe, are removed out of the world, (for which 
 very caufe nT.iil the conflaj.n-at)or. be,) and they arc toiiuncd to 
 the |)kcc of t!if damned. ' BeGcies all lh*i«, it is evdent the end 
 of thcworld is by thcconilagration : and the Apojtlc telis csj 
 { I Cor. xy. 24, 25.) that * Then cometh the end, whcii he fhall 
 
 * have ddiverid up the kingdom to God, even the Father : 
 ' w! en he ihall have put down all rule, and all authority, and 
 
 * ; 'vcr. Jfoi' he niuft rcinn, t':ll he hath put all enemies under 
 
 * l.UJ^cci.' The which lall, as it mult be done befrrc the end ; 
 f ) it feems not to be done, but by putting the fcntencc in exe- 
 cution, pall: in ti^ed-AV of judgment, againA the wicked^ 
 
 Now if tiie buriiing of Sodom and Gomorrah, that are fet 
 f rih for an example. (J"'^^ 7-) ^^'^^ fbdreaaful : how terrible 
 wiU thjt'day be, \vhcn the whtifc world Ihall be at once in 
 fj ; r' > ! h(^w will wretched worldlings look, when their darling 
 w .:ia Ihall be all on fire .• Then flial'l ftrong cailles, and tower- 
 jn2 palace*, with all their rich furniture, go up together in one 
 f ^<ne with thclo'vell cottag^-s. What heart can fully conceire 
 the terror cf th?.t djy to ti.c \v;ckc(l, when the whole fiibric of 
 heaven and earth Ihall at once be diiTolved by that fire ! when 
 that mirerable company fliall be driven from the tribunal to the 
 pit, with 7re wIlImi :• tm, ^i^d 6ie without them ; and iire 
 i)ch;n ! t'.ei h.ind of them ; ar.d fire before them, 
 
 au4|j|'niT li t . . ..IniVi :•■ ih'.^ me (forpugh^ppcirf) 
 
 may f »llow-them,l 
 
 A^ for the partictiL': , ... . -, , ,...:;;;iient,^' though loroe 
 point i)S to the valley of '|choni?pha: for it, yet o'Jr Lord, who 
 jnfalV'hiy km^w it, bein« alked the qiieftioa by hi<^ dllciples, 
 
 * Where Lord,?' t'ld them only, * Wherefbever the body is, 
 
 * t'ythcr will the cag'es be gathered together,'. Luke xvii. 37. 
 Ar'tcr which auf\^ cr, it h too much for nK:n to renew the qucfllon- 
 
 As 
 
Head IV. Comfort to the Saints, 325 
 
 As for the time when it (hall be ; in vain do men fearch for what 
 , the Lord has purpofely kept fecret, Ads i^ 8^ ^ It is not for 
 
 * you to know" the times or the leafons, wliich the Father ha"5 
 
 * put in his own power/ -The Apollle Paul, af ler ha\ iiig very 
 plainly defcribed the lecond comingof Chrift, i Thelf. iv. l6,l 7. 
 >adds, (cha.p. v. i, 2.) ^ But of the times and feafons, brethren, 
 ' ye have no need that 1 write unto you. For yourfelves kpxovv 
 ' perfectly, /hat the day of the Lord fo cometh, as a thief in tlis 
 
 * night.' Neverthelcib, fome in feveral ages, have made very 
 bold wich the time; and feveral particular years, which are now 
 f>aft, have been given cut tci the world, for the time of the end, 
 •by men v,ho have pried into the fecrets of Go.l. Time has ^ 
 proclaimed to the world their rarnnds and folly : and it is likely 
 •they ^vill be no more happy in their conjectures, whofe deter- ' 
 ''mrnate time is vet to come. Let us relt in that hecom.eth. 
 <jod hath kept die day hid from us, that we may be ^very day 
 -ready for it, Matth. xn.v. r :;. * Watch therefore, for ye know 
 
 ^ neither the day nor tlie hour, wherein the Son of man cometh.* 
 And let us remember, that the lalt_ day of our life will deter- 
 mine ou;- ftate in the laft day of the world : and as we die^ fo 
 iTia 11 we be judged-, 
 
 I fhall now ftiut irp this fubje(fl, with fome application of 
 what has been faid. 
 
 Use L Gt comfort to all the faints. Here is abundance of 
 •conlblation to all who are in the ftate of grace. WHiatever be 
 your affli<5tions in the world, this day will make up all your 
 loiTef . * Tho' you have lain among the pots, yet fhall ye be as 
 ' the\vings of a dove covered with lilver, and her feathers with 
 'yellow gold,' Pfal. Iviii. i^. Though the world reproach, 
 judge and condemn yoQ ; the Judge will, at that day, abfolve 
 •you, and bring forth your righteoufnefs as the light. The 
 world's fools will tl^en appear to have been the only wife men 
 \vho were in it. Tho' the croI> be heavy, you may wtll beaj" it 
 in expectation of the crown of righteoufnefs, which the righteous 
 ■Judge v/ill then give you. If the world do defpife you, and treat 
 you with the utmoft contempt, regard it not : the day cometh 
 wherein you (hall fit with Chrift: in his throne. Be not cfiTcou- 
 ra'ged. by reafon of manifold temptations ; but refift the devil, 
 in confidence of a full and compleat vi<5l©ry ; for v^ou fliall judge ^ 
 the tempter at laft. Tho' you have had wreftliugnow with the 
 body of fin and death; yet ye fliall get all your enemies under 
 your feet, at length, and be pvelented faultlefs before the pref- 
 ence of his glory. Let not the terror of that day difpirit you, 
 
 Ee ^ when 
 
^■J) Tcrzr fo Unhellrjers. State IV-. 
 
 when you ti(iink upon it : let thefe who have fiipJitQd the J 
 and rondnuc enemies to him, and to the wjy of holindV, d: .. [ 
 a own tlicir heads, when tl.ey think of his coming : 
 
 buL .... . _ :.p your heads, with joy, for.ttie la(l diy will be ycur 
 hell day. The judge is your Head and Hufband, your Redecirier 
 and your Advocate. Yc mult appear before the judgment- P^t 
 but yt (hall not come into coudciunalion, John v. 44. Hi"^ > 
 ing will not be aj^.unit you, but for you. He canic in the :;>.,w , 
 to remove the lawful impediments of the fpiritual marriage, by 
 his death ; he came in the polpcl to you. to eljpoufc you to him- 
 felf : he will come, at the la(l day, to folcinnize t]«r marriage, 
 and take the bride home to his-i-'athcr's hoyfe. * iivcn lb cgmc 
 ' Lord Jefi s.' 
 
 Use iL Of terror to all unbcjisvers. This may ferve t/ 
 awaken a fccure generation, a world lying in wickedner% as if 
 they were never to be called to an account for it ; and flight;:]^ 
 the Mediator, as if he were not to judge them. Ah ! how fcv. 
 jiavc the lively imprel'fions of the judgment to come ! mod mco 
 live, ;is if what is laid of it, from the word, were but idle tale 
 The profane lives of many, fpe&k the thoughts of it to be \:.r 
 from their hearts, and in very deed make a mock of it btfqr^ 
 the world, Hiving, in.clTe<5t,< Where is the promife of his comin'^ i' 
 The hypocrily of others, who blind the eyes of the world with 
 a (plendid profdHon, being in appearance Clirifl's fheep, wliilc 
 they are ir-deed tlie -devil's goats, is an eviiknce, tliat the great 
 fepanition of the ibeep from ths goats i« very little laid 40 heart, 
 Kow do many indulge tbemfeh e^ in fecret wickcdnefs, of which 
 tl)Cy would be afhamed before witnelfes : noL confidering' tlmt 
 their moft fccrct thoughts and aftjpns will, at that day, be dif- 
 covered, before tl.e great congregation ! how eagerly are mens 
 hearts fet on the world, as if it were t» be their everlallin^ 
 habitation! tba folcmn^aircmblics.aud public ordinance'^, \Vhere- 
 in the Judge is u£on a tranfaction of peace v/ith the crimuials, 
 are undervalued : mens hearts .will twim like feathers in the 
 wate- s of the linfluary, tint will finlxlike ilone*, to the bottom, 
 in cires of this life : they "vv'ill be very ferious in triHes of this 
 \v(»rl<l, and tride in the moft ferious and wc;ghty tilings of 
 : .: r-r world. But O ? coniider the day ;hat is approachhig, 
 ill .vliich Chrid fliill come to judgment ; the worW fhall be 
 funononcd, by the fownd r'f the laft truhi^'^et, to compc<»r bef re 
 . hi.s tx-ibimal. The Judge fli-ill-fit on his throne, and all natlops 
 jSiail bo Tided before him ; the fepp.ration fhall be mad : betwixt 
 • >, , ,.- i' ^Q(j the wick^id, the books openetl,and iiie dead judged 
 
 ■out: 
 
Head IV. ietror to ttnbeti'evers, q2t 
 
 nit of them, one party (hall be adjudged to everlafUng life, 
 ind the other to everialVuig fire, according to their woflcs.» 
 
 It would be a fight of admirable curiolity, if thou coulchl 
 K'rap up thy felt" in Ibme dark cloud,, orliide thyfelf in the cleft 
 of forrre high rock, from whence thou mightell efpy wicked 
 kings, princes, judges, and great ones of the earth, rifmg out of 
 their marb'.t tombs, and brought to- the bar, to anfwer for ail 
 their cruelty, injuftice^ oppreilion, aiid profanity, widiout any 
 Diarks of diitinction, but what their, wickednefs puts upon them : 
 profane, unholy aiiJ unfaithful church-men,- purfued with the 
 [Turfes of the ruined people, from their graves to the judgment- 
 feat, and charged with the blood of fouls, to whom they gave 
 no faithful warning : mighty men ftanoing trembling before the 
 Judge, unable to rcco\ er their wonted boldnefs, to outwit him 
 wkh their fubtiiitic?, or defend themfelves by their ftrength: 
 delicate- women call fort^ of their graves, as abominable" branch- 
 es, dragged to the tribunal, to anlwer for their ungPuly lives; 
 the ignorant, faddenly taught in the law, te their coft ; and the 
 learned declared, before the world, fools and laborious trifiers ; 
 the atheHt convinced, the hypocrite unmallced ; and the pro- 
 fane, at long run, tu:neG furious about his eternal (late : fecret 
 murders, adultenes, th'efts, cheats, and other works of darknefs, 
 which fcorned all human fearch, difcovered and laid open before 
 the world, with their mofl m'nute circumilances : no regard 
 bad to tlie rich, no pity fliewn to the poor : the fcales of the 
 world turned; oppreiTed and defpitied piety fet on high; and 
 profperous wickednefs at laft brought low ; all, not found in 
 Chriit, arraigned, convi^fted, and condemned, without refpect 
 of peribn*^, an^ driven from th& tribunal to the pit ; while ti.efe 
 found in him, at that day, being abfolved before the world, go 
 with him iiito heaven. Nay, but thou canft not fo efcape. 
 Thyfelf, whofoever i^iou art, not heing in Chi!ll, mull bear a 
 part in tiris tragical and frightful aftion. - 
 
 Sinner, that fame Lord Ch rill, whom thou now defpifcfV,- 
 whom tbou' wounded through the fides of his melTengcrs, and 
 before whom thou dod prefer thy* lulls, will be thy Jud^e. 
 And a negleclcd Saviour will be a ^K^vere Judge. Ol what 
 mountain, what rock wilt thou get to fall on thee, and-hide 
 thee from the face cf him that fitteth on the throne ? Thou haft 
 novv^ a rock within thee, a heart of adamant, fo that thou canft 
 count the darts of the world as ftubble, and laugh at the ftiak- 
 ing of the fpear : but that rock will rent, at the figh.t of th« 
 Judge J that hard heart will then break, and t!ioy fha't vrerp 
 
 Ee2 ^r'i 
 
T . , 
 32S Exhortathn to prepare fn- Judgment, State IV. *■ 
 
 and wail, when weeping and wailin;< will be to no piirpofe. 
 Dcaih s ban3i> v/iM tall off; the grave will vomit thee out ; and 
 the mouiitiins Ihall {kip from thee ; and the rocks refufe to 
 ;^rjnf? tnee to powder. Ho^ will thefe curled e^'cs abide the 
 riC[Htofthc judge! behold he cometh 1 where is the protanc 
 iWearer, v/lio tore his woirids ? 'Hie wretched worl dim ij, 
 110W abandoned of his i]')d ? The formal hypocrite, who kiii'-d 
 him, and betrayed him ? The* dclptfcr of the gofpel, who teat 
 Kjin awa/ in his melTengers groaning, profaned his ordinances, 
 ?nd trampled underfoot his precious blood? O murderer, the 
 flain nan is thy Judge : there is he whom thou didlk To maltreat : 
 behiDid the negleitcd Lamb of God appearing a^ a lion againft 
 thee. How will thine heart endure the darts of his fiery looks ! 
 that rocky heart now kept out againft him, (hall then be blown 
 up : tiiat face, which reful'eth to blalh now, thall then gather 
 blacknefo : arrows of" wraih (hall pierce, where arrows ot con- 
 viction cannot enter now. What wilt thou anf\ver him, when 
 he rifeth up, and chargeth thee with thy unbeiiefanJ impeni- 
 tciicy I Wilt thou fay, thou wait not warned r Conscience 
 within thet will give thee the lie: the fecrct groans and wcari- 
 nefs of thor2, wlio warned thee, will witn^f? the contrary- If 
 a child or a fw^l did tell you, that your h'^ufe were on fire, you ' 
 would immediately rnn to quench it ; but, in matters of ciernal 
 cOTicern, men will firft fill tlicir hearts with prejudices tgainfl 
 ihs m=flen^er?j|aiid then caft their melTage behind tlieir backs. 
 Bur thefe filly ^n/ts and presences will not avail, in the day* of 
 the Lord. How will thelc curled cars, nc vV deaf to the call o^" 
 the gofpd, inviting (inrers to come to Chrift, hear the fearf. 
 ffntence, ' Depart from me, ye curfcd, into everlafting lire , 
 
 * prepared for the devil and hl^ angels V No fleepy heirtr fhail 
 be there: no man's heart will tbcn wander: their hearts ai:(^ 
 eyc« will then b«Jffixed on their mifery, which they will n*»t nov. 
 eclieve. O that we kne\v in thi-^ our day, the things tfcat b.- 
 I'jWT, to our peace. 
 
 • LikbTLY, Be exhorted to believe thi^ gnat truth; and be- 
 J'o^'e it I'o as you may prcpr,re for the judgment betimes. Set 
 up a fecrct tribunal in your own brcafls, and often call yonr- 
 felves to an account there. Make t^.e Ji.d:;e ypm- fri( nd in tim^-, 
 by cJoling with him in the offer of the gofpel ; ar.d give all di'J- 
 .gcnce, that ye may be found in Chrilt, at that day. Call Off 
 the works of'darknefs, ' and live, as believing you are, at a'. 1 
 times, and in all places, under the eye of your judge^ wlio w'Al 
 
 * brit\g every work mt<> judgment, with even y Iccret tiling/ B 
 
Head V, ^he Kingdcm of Heaven. 329 
 
 fruitful in good works, knowing that as ye fow^ ye fhall re^p. 
 Study piety towards God, righteournels and charity lovi-ards 
 men. Lay up in (lore plenty of works of charity and mercy 
 towards them who are in diilrefs, efpeciaHy fuch as are of tr:e 
 houfhold of faith, that they may be produced that day as evi- 
 dences, that ye belong to Chrift. Shut not up yf>ur bowels of 
 mercv, now, towards the needy ; left ye, then, find no mercy. 
 Take heed, that in all your works, ye be Tingle a.ul fmccre ; 
 aiming, in them all, at the ^^lory of your Lord, a teftimoiiy m 
 your love to him, and obedience to his command. Leave it to 
 hypocrites, who have their reward, to proclaim every man his 
 own goodners,and to found a trumpet, when they do their alms. 
 It is a bafe and uiichriftian fyirit, which cannot have fatistai5tloii 
 in a good work, unlefs it be expoied to the view of others : it is 
 utterly unworthy of one, who beheves tliat the laft trumpet 
 fhall call together the whole world ; before wlx^m the Judge 
 himfdf (hall publi'h works truly gootl, how fecretly foever they 
 were done. Live in a belle\ ing expe«flation of the coming of 
 the Lord. Let yoyr loins be alw ays g^rt. and your lamps burn- 
 ing : fo when he comes, whether ivi the iail day of your life, or 
 in the laft day of tl^ world,, ye-fhali be able to fay with joy, 
 ** Lo, this is our G^, and we have waited for him." 
 
 HEAD V. 
 
 The KINGDOM of HEAVEN. 
 
 Matth. XX. 34. 
 Then fijoll the King fay unto them on his right handy 
 Come ye hleffed of my Father^ inherit the kingdom 
 prepari^d for you from the foundation of the ivor/do 
 
 HAVING from this portion of fcHpture, which the text is a 
 part of, difcourfed of the General Judgment ; and being 
 to Teak of the e\ erlafting happinefs of the faints, and the ever-' 
 lading mifery of the wicked, from the refpedive fentences to be 
 pronounced upon them, in the grcat^lay , I fhall take them in 
 the order wherein they ly before us ; the rather that, a fentence 
 is firll pall upon the righteous, fo the cxecutioa thereof is firft 
 
 Ee 3 bo- 
 
3^0 1h< Kingdom tf H:&ven, Stjte IV, 
 
 begun, though pofTibly the other may be fully executed fcct" 
 it be t (.indicated. 
 
 1 ' oF the text contain the joyful fcntence itfclf, 10- 
 
 cc:! /; hiltorical introdudticjii therelo, which i^ivcs us an 
 
 K,\ the Judge pronouncing the ienicncc ; * tlie King,' 
 'i[ : the pnnies r«n whom it is given, * them on his right 
 ^3nd ; s::d the time when, ' then ;' as loon as the trial is over. 
 Of thcj'e I hive fpokcjj already. It is the ftiitence illclf we are 
 row to confidcr, < Come, ye blcitLJ of my Fitl.cr,' &c. Stand 
 t-back, O yc profarc ^oat^ ; have awav all unregpnerate fouls, 
 n»t united to Jelus Chri;i : this is not f«jr you. Cwn.e, O yc 
 Xcunts, brought out of your natural ftate,into the ftatc of grace; 
 behold here the ftate of giory awaiting you. Here is gloiy let 
 down to us ill words and fyilabic:?; a looking- gl a f^, in which 
 yon may fee your everlafting happ^neli> ; a ithnr.e (or drai'ght) 
 of Chrift's Father's houfe, wherein there a' e many maiidoos. 
 
 Tiiis glorious fentence bears two things, (i.) The compk 
 Jiippincfs to which the faints are adjudged, * tlx kingdom. 
 <'2.) Tlieir folemn admifTion to it, * Come ye blclied of my 
 * Father, inhcrh/ &c. ^ Firft, Th^ir compleat happinefs is a 
 kingdom. A kingdom is the top of worldly felicity ; there is 
 jvothing on earth greater than a kingdom : tlic; efore the hidden 
 v/eiglit of glory in heaven is held forth to us under thafnotion. 
 But it is not an ordinary kingdom, it is ' the kingdom ;' <1j« 
 kingdom of hctiven, furpafTmg all the kingdoms of the earth in 
 j;lory, honour, profit and pleafure, infinitely mere than they qlo 
 m thefe excel the low and inglorious condition of a beggar :ii 
 r^cs and on a dung^^.ill. Secondly, There is a foiemn adniiflion 
 T^fthc faints Ln to this, their kingdom, 'Come ye, inherit the 
 '"* kin|.»d6m.' In the view of ar.gels, men and devils, they are 
 invel1:ed with royalty, and fi^cmnly inaugurated before the 
 v.hole v.orld. by Jcfas Chrift the heir of all things, who bath 
 all T5owcr in heaven, and in eartli. Their right to thg kingdom 
 i: lolcmnly rr-cogifized and owned ! They are admitted to it, ^$ 
 undoubied heirs of the kingdom, to pollcfs it by inheritance or 
 1 it, as ti.e word properly lignifics ; bccaufe of old, inheritances 
 v,er«de(igned by lot, as Canaan to Ilracl, God's firft -born, as 
 they are called, Exod. 'w . it. And becaufc this kij-gd'-m is the 
 >'atiicr's kingdom, thcttbre tlic'y are openly .icknow 'edged in 
 their adrnJiTion to it, to be the blLlfcd of Clirift's Fath.^r: the 
 which blefBng wa? r'vcn ihcm lo.ig before this feutence, nut is 
 now folcmnly recog::h:cd andconfiitned tofl.K'm by the Media- 
 ; ,r. ir. ! ■< V, i-'.rr'v : - .;.. , It i? obil, \i^z\\:. \\% r?vs rf)t. < Yc 
 
Head V. The Saints Kingly Po-jj:r. 331 
 
 ' bldred of the Fatiier/ but, ' Ye bleiTed of my Father ;' to fnew 
 us, that all biellings bellowed upon us, are dciived from the 
 Father, the fountain of bleiling, as he is tl;e Gnd and Father of 
 our Lord Jefus Chriil» through whom we are blclled, Eph. i. :;. 
 And finally, they are admitted to this kingdom, as that » Inch 
 was ' p repaired for them from tlie foundation of the \yorld,' in 
 God's eternal purpofe, before they, or any of them were ; that 
 all the world may fcx eternal life to be the free gift of God. 
 
 Doctrine. 
 The Sahits fhall be made compleatly hafpy in the Pcf- 
 fejjiofi of the Kingdom of Heaven » 
 
 Two things I fliall here inquiit into, (i.) The nature of 
 this kingdom. (2.) Theadmiilion of the faints tliereto. And 
 then I faiW make fome praftical improvement of the whole. 
 
 FiJiST, As to the nature of the kingdom of heaven, our 
 k;iowlec?ge of it is very imperfctft ; for, * Eye hath n(.'t feen, nor 
 
 * ear heard, Rviither have entered into ^be heart of man, the 
 
 * things which God hath prepared for tl.em t'oat love him.,* 
 1 Cor. ii.9. A<y by familiar refemblances, parents inltruft 
 their little children, concerning things, of which *DtherM i(e tliey 
 can have no tolerable notion : lb our gracious God, in contemp- 
 lailon of oijr weaknefs, is plcalcd to rcprcfent to us heaven's 
 i^appineiV, underjimiiitudt^i taken from earthly thir.g-v. glorious 
 iii ti:c eyes -of men ; Hiice naked dircovcr;e.s of the heavenly 
 glory, divefled of eavtl.ly refemblances, v/ould be too bright for 
 our v/eak eyes, and in tliem wc would but jbfe CM^feives. 
 V/iierirforc nc.v, one can but fpeak as a cliildof thefe tV^ing*:, 
 v.T.ich ihe day will fully dilcover. 
 
 The Hate of gl-n-y is reprefented under the notion of ^ a 
 ' klngiiom ;' a kingdo.n among men, being that in which the 
 greatell number of earthly good things doth concenter. Now 
 every (k'nt fliall, as a king, inherit a kingdom. AU Chrift's 
 liibjccls fhall be kinj^=, each on.e with his cvc-vn upon his head ; 
 not tha: the great King fliall cUveft himfelf of IviS roydty, but 
 he will make all his children partakers of his kingdom. 
 
 I. The faints fhall have kingly power and authority given 
 thfm. Our Lord gives not empty titles to his favourites ; he 
 reskes then-^ kings indeed. The dominion of the faints will be 
 a dominion far exceeding that of the greateft monarch ever was 
 on earih. They will be abfoiute mailers over Im, that fome- 
 tiine had dominion over them. They will have a ccmpkat rule 
 over their own f^^irl.s j an entire management of all their affec- 
 tions. 
 
33- The^MnU Znfigni cf Royalty. State IV. 
 
 tions ami Inclinations, which now create them fo much molcfta<» 
 tion : the turl:)ukrit root ol:' corrupt affe^ftiuns fhall be for ever 
 ex] . oFihat kingdom, and never be able any more to 
 
 give . . Icait difturl.ancc. ' They fliall have * power over 
 ^ the i.ations,' the ungodly of all nations, ' and (l^all rule them 
 ' T^ith a roil of iron,' Hev. ij. 26,27. The whole world of the 
 wicked fhall be brr)kcn before tliem : Satan (hall be bruifcd un- 
 der their feet, Rom. xvi. 20. He (hall never be able to faften 
 a temptation on them any more: but he will be judged by 
 them ; and, in their fight, call with the reprobate crew into 
 the lake of fire and brimftone. So fhall they rule over tiicir 
 opprcfTors. Having fought the good fight, and got the victory, 
 Qirift will entertain them as Jofhua did his captains, caufing 
 them ^* come near^ and put their feet on the necks of kings," 
 Joth. X. 24. 
 
 II. They fhall have the enfigns of royalty. For a throne, 
 Chrift will ^'^ ant them * to fn with him on his ilirone,' Rev. 
 iii. 12. They wi!! be advanced to the highelt hoBOur and dig- 
 nity they are capable of; and, in the enjoyment of it, they Avill 
 have an eternal undillurbed lepofc, after all the tofiings they 
 meet with in the work!, in their way to the throne. For a 
 oown, they ihall * receive a crown of gior>', that fadeth not 
 
 * awavj' I Pet. v. 4. Not a crown of flower?, as fubjcits being 
 conquerors, or vi<ftors, fometimes hare got : fuch a erown quick- 
 ly fade^, but their crown never fadeth. Not a crown of gold, 
 fuch as earthly kings do wear: even a crown of gold is often 
 ftaincd, and at beft can never make -them happy who wear it. 
 But it (hall be a crov.'n of glory. A crown of glfiry is a crown 
 Cif life, (Rev. 11. 10.) that life which knows no end : a crown 
 which death can never make to fall off one's head. It muft be 
 an abiding crov/n ; for it is ' a crown of righteoufnefs,* 2 Tim. 
 iv. 8. It was purchafed for them by Chrift's righteoufnefs, 
 which is imputed to them ; they are qualified for it by inhercDk 
 righteoufnefs ; God's righteoufnefs or faithfulnefs fecures it to 
 them. They fhall havca fceptre, * a rod of iron,* (Rev. ii. 27.) 
 terrible to all the wicked world. And a fword tt>o, * a two- 
 
 * edged fword in their hand, to execute vengeance upon the 
 « heathen, and punifhment upon the people,' Ffal. cxlix. 6, 7. 
 They fhall have royal appaicl. The royal robes in this king- 
 dow are white robes, Rev. iii. 4. * They fhall walk with me 
 
 * in white.' And thefe lafl do, in a very particular manner, 
 point at the inconceivable glory of the flate of the faints in 
 l.cavcn. The Lord is pleafcj often to reprcfent unto us the 
 
 glo- 
 
Head V. Whits G^rmenls. 333 
 
 glorious ftate of the faints, under the notion of their ^ing cloth- 
 ed ill white garments. It is promifed to the overcomer, that 
 ' he {hall b^ clothed in white raiment,' Rev. iii. 5 . The elders 
 about the throne are clothed in white raiment, chap. iv. 4. 
 The multitude l^fore the throne are clothed with white robes, 
 chap. vii. 9. arrayed in white robes, ver. 13:. inado white in 
 the bl*«'>d of the Lamb, ver. 14. 1 own the laft two tcftimc- 
 nies adducal, do rcrpe(5l the ftate of the faints on earth: b'^.t 
 withal the terms are boa-rowed from the ftate of the church in 
 heaven. Ail garments, properly fo called, being badges of Ha 
 and Ihame, (hall be laid aGJe by the (aints, when they coipc to 
 their ftate of glory. But if wo conGder on what occafions 
 white garments were wont to be put on, we (hall find much of 
 I heaven under them. 
 
 Firft, The Romans when they nunumltted their bond- 
 fervants, gave them a white garment, as a badge of their free- 
 dom. S) Ihall the faints that day get on their white robes;' 
 ibr it is the day of the glorious liberty of the children of God, 
 (Rom. viii. 21.) tlie ^i.y of the redemption of their body, 
 \z\-. 23. Tiiey (h:.ll no more fee the houJe of bondage, nor ly 
 any more among the pots. If we compare the ftate of the 
 faints on earth r.'ith that of the wicked, it is indec^a ftate of 
 freedom ; whers^^.s the other is a ftate of (lavcry : but in com* 
 parifon with their ftate in heaven, it is but a fervitude. A laint 
 on earth is indeed a young prince, and heir to tlie crown ; but 
 his motto may be, *' 1 fei ve," for ' he ditfereth nothing from 
 
 * a fervar.t, though he be krd of all,' G2.I. iv. i. What arc 
 tlie groans of a fairtt, the fordid and bafe work he is fometimes 
 found employed in, the black and tattered garments he walks 
 in, but bidocs of tliis comparative fervitude? But from the 
 day tlie faints come to the crown, they receive tlieir compleat 
 freeck>m, and ferve no more. They ihall be fully freed from 
 fin, which of all evils is the worft, both in itfelf, and in their 
 appvelx^nfion too : how gre?.t th.en muft that freedom be, when 
 tiielb Egyptians whom thev fee to-day, they ftiall fee them 
 again no more for ever i They (lull be free from all temptation 
 to fi:i : Satan C3n have no accefj to tempt them any more, by 
 himfelf, wot by his agents. A full anfwer will then be given 
 to that petition, they havefo often repeirTed, * Lead us not 
 
 * into temptation.* No hit's ngferpent can c^ie into the para- 
 dife above : no fnare nor trap can be larii there, to catch the 
 feet of the (aints: they may'walk theie fearlf/iv, for they can 
 be iano l^azard : tlicre arc no iions deo'^, no mountains of the 
 
 leop- 
 
334 ^ White Garments', State I V^. 
 
 Ixropards, in tlie promlfed land. Nay, they (Kail be fet beyond' 
 the poiribiiity ot anninj^, fbr tliey fhall be confirmed in goodncfs. 
 It will be th,e tonfummaU; freedom of their will, to be for ever 
 Unalterably determined to good. And they fljall be frqed from 
 all ^he etfcfts of fin : * There fhall be no more death, neither 
 * forrG.v, nor crying, neither (ball there be an\ moje pain/ 
 Re/, xxi. 4. What i<.Ingdora is like unto this!' Death irtftkes 
 its way now into a palate, as eafily as into a cottage : forrow 
 fills the heart of one who wears a crown o;t his head : royal 
 robes are no fence againil pain, and cr/ing by realon of pain. 
 But i;i thi« kingdom no mifery can have place. All reproaches 
 fhillbe wiped off; and never (hall a tear drop any morefrotn 
 their eyes. They fhall not complain of dcfcrtions ag^in ; the 
 Lord will never hide his face frojn them : but the Sun bf lighte- 
 ©ufnefs fhiniug upon tliem in his metidian brightneJs, will difpel ' 
 all clouds, and give them an everlaUing day^ without the lead' 
 mixture of darknels. A deluge of wrath, after a fearful thun- 
 der-clap from the throne^ will fwecp away the wicked from 
 before the judgment-feat, into the \y ' of fire: but they are, . 
 in the firil place, like Noah brought ..ilo tiie ark, and out of 
 harm's way. 
 
 Secondly, White raiment hath been a token of purity. 
 Therefore the Lamb's wile is arrayed in fine linen, clean and 
 white, Rev. xix. 8. And thofc v.'lio fl'jod before tlie thrdhe^ 
 ' wafhcd their robes, and made them white in the blood of the 
 ' Lamb,' chap. vii. 14. The faints (hall then put on tlic robes 
 ©f perfeft purity, and (hinein fpotlefs htSlinefs, hke the fun in his 
 ftrength, without the le<iil d /j.. to intercept his light. Abfo- 
 lutc iunocence fliall then be rc.iorcd, and every appearance of 
 fm banifli'-d iir from hia kuigdom. The giKlt of hn, and the 
 reigning power of't, are now taken away in the taints; never- 
 thclefs fin d.velicth in them, Rom, vii. 20. But then It fhall 
 be n.-) n-iore la them : the cor'upt nature will be quite removed, 
 that root of bitterncfs will be plucked up, and no veftiges of it 
 left in th'ir fojls: their nature fiiall "be altogether pure afad" 
 linlefs. There fhall be no darkneA in their minds ; but the un- 
 derflar.ding of ercr^ uint, when he is come to his kingdom, will 
 beasa globe r^f pu;e ancl- un nixed light. Tiiere fh ill not be 
 the Ica'l: .iverfion to g'jod, or i iclinflt'ion to evil, rn their wills : 
 h\x* tl.cy will be brought to a perlcift conformity to the will of 
 GfJ; bleft with angelical purity , and fi^Ked therein. Their 
 aTeftirns (hall not be liable to the feaft diloi der or irregularity : 
 it \v:i! c'jft them no trouble to keep them right : they will get 
 
 fuck 
 
Head V, IVpitj GdfiyunU, - 335 
 
 "fiicb a fet oF porit}-, as they can ne\-er lofc. They will be foi 
 reiined from ^II earthly drofs, as cever to iavour more or any 
 thing but beavea. V/ere "t poilible ihey (lioulo be let agiin 
 amidit the eninaring objecls ctan evil world, they fhou.'d walk 
 
 , among th&m without :he ieafl dealemeat ; as the i'^ai fliines oa 
 the dunghill, yet iintaint^rd, and 35 d^e angels j^reieived their 
 
 , purity in tlie niidil: of Sodop- Their graces fliall then be per- 
 te«5led : aiid all the imperrsdtions now cleaving to them, done 
 away. There will be no more ground rcr co^iplainti ot'weak- 
 nefs of grace : none in that kingdom Uirwl! complaVn of an ill 
 hear^t, or a corrupt nature. ' It doth not^ yet appear what wc 
 ' fliall be, but — wl.en he ihall appear, v'e fiiail be tike him/ 
 I John iii. 2. 
 
 Thirdly;, Amongthe Jew.?:, tbefe-who deGred to be ad;r/ittcd 
 into the jjrieitly omcCjbeirig tried, and foi'.r.d f^ be of the prod's 
 line, and withoiTt blenfiifhjWei-e ciotV.ed in .vhite, and enrolled 
 among the prieils. This iecms to te alluded to^^B.e'.'. iii. 5". 
 
 * Ke that ovcrcomctli — the feint 'hall be clotl>^ in white 
 ' raiment, and I will not Wot ou., nis name out of the book of 
 ^ life.' So the faints fnall not be kings onlv, but -priefts wl chal ; 
 for they arc ^ a royal pi;elt-hood,*l Pet, ii. 9. They will be 
 prieils upon their throf::^s. They are j\id:::iai!y found deurcnd- 
 ed from Lie g:eat Hi^^h.-Priefl of the^r prcfUlion, begotten of 
 him oy his Spint, of tl'w incorruptible iecd of the word, ^nd 
 withoir.' blemish : fo the trial being over, tbcy are adn^uttet' ta 
 ht prieils in the temple above, that they may dwell in the he ufe 
 ©f the Lord for ever. Ther-f* is nothing upon e*artb r" —: " -^ 
 ricus thai'i a kingdom, notb-'ng nsore^venerabJc tl.an '- 
 
 hoed : and b^tli meet together in the gl rified ftate or'ine -.ci . l^. 
 
 * Tl e general aifembls of the firit-Uorn/ (Heb. .:)i..22.) v hofe 
 is the prielthood, and the double portion, appriu^ig "•U*~!'etr 
 whitc.robrs of tjlory, will be s reverend ar.d ^-lorious company. 
 ThiL day will Ibew them to be the perfor.?, whom the Lord 
 ba< choieii out of all the tribes of the earth, to be neir unto h'.m, 
 and ti enter into his temple, '?ven '"to his hrly pljcc. Their 
 p'.-ie!lhood,.bej:fun on earth, Ihall be bro'.;c!!-)t to its perfecTion, 
 ^vhiie they fliall bo employed in offeSn":^ the lacriilce of pvaife 
 to God a.'yi the Lamb, for ever and ever. They got not their 
 portion, in the earth, with tr.e reft ot the tribes : bul Uie Lord 
 himfelf was tlicir Dortion, and will be the'.: double Vjortion, 
 through tlie ages of eternity. 
 
 Fourthlv. They were wont to wear wlire ra:.,ient, i;i z 
 time of triumph ; to the which alio tlierefeem^ to be aa a!: v/ion, 
 
 , Rev. 
 
33^ /i^^rVtf Gannenis^ State IV. 
 
 Rev. ill. J. < He that overcometh, the fame fkall be clothed in 
 
 "' ■ > : inent.' And wliat is heaven, but an everlalliiig 
 None get thither, but fuch as tight, and overcome too, 
 i :^h Canaan was given to the ifraelites, as an inheritance 
 they belioveJ to conquer it, ere they could be pofleirn-* of it* 
 Tlie ikints, in this world, ace in the held oKbatilc ; often in red 
 ^?.rmeiit>, garments rolled in blood : but the day approacheth, 
 in which they Ihall liand before the throne, and before the 
 L imb, ^ clothed with white robei, and palms in their hands/ 
 (Rev. vii. 9.) having obtained a compleat victory mer all tlicir i 
 enemies. The pai:n was ui'ed as a fign of victory ; bccaufe that 
 tree, opprelFcd uith weight?, yieldeth not, but rather fhooteth 
 upward.-. And pahrr-trees were carved on'thc doors of the 
 moll h«>iy place, (i King* vi. ^2.) which was a fpeclil type of 
 heaven ; for heaven is the place, which the iaints are rec(^ived 
 into, as tonquer;")rs. 
 
 Behold tlic joy and peace of the faints in their white robes. 
 The joys arifing from the view (>f pall dangers, and of riches | 
 and honours gained at the very door of death, do mod fenfibly 1 
 touch one's h.'art : and tiiis will be an ingredient in the everiall- 
 inq happinefs of the Iaints, wiiith could have liad no place in 
 the heaven of innocent Adam, and his linlefs offspring, fuppofing 1 
 him to have ftood. Surely tlie gloriiied faint^ will not forget 
 Ihe -entertainment they met with in the world ; it wil^be for 
 l!ie glory of God to remember it* and alfo for tlie heightening ^ 
 of their joy. The Sicilian king, by birth the ^bn of a potter, ] 
 acted a v.'ife part, in thathe would" be ferved at his table, with 
 earthen vefl'els : the which could not but put an additional 
 iweetnefs iu his meals, not to he reliflied by one born l^ir to 1 
 the crown. Can ever me:vt be fo fwcet to any, as to the hiJQgry j- 
 Tiiaa ! Or can any have fuch a relilh of plenty, as he who has 
 bc'en under pinching llraits : The more difficulties tlie fair-: 
 have palfcd through, in their way to heaven, the place will be 
 l\\Q fweeter to them, when they cf>mc at it. tvery happy I 
 flroke, (truck in the fpiiitual warfare, will be a jewel in their 
 crown of glory- Each viftory obtained ag^.inft; fin, Satan, and 
 the wf)rld, will raifc their triumphant jov the higher. The 
 remetnbraiKC of the trois W\\ iweetcn the crown : and the 
 memory of their travel through the wildcrncfs, will put an ad- 
 ditional verdure on the fields of glory ; while t1icy walk thro' 
 ihem, minding tiiC day, when they went mourning, without 
 t!ie fun. 
 
 And now that they appear triumphing in white robes, it is a 1 
 Cgu tlicy have obtained an horwurublc peace > fuch a peace as' 
 
 their 
 
Head Y, IVhitc Garments. 337 
 
 Ctieir oiiemies can tlKlurb do more. So every tliirtg peculiarly 
 adapted to their militant condition is iaid allde. The Iword is 
 laid down ; and they betake thtmfclves to the pen of a ready 
 writer, to commemorate the praifes or' him, by whom they 
 overcame. Public ordinances, preaching, lacraments, fliall be 
 honourably laid afide;' there is no temple t!:cie., Rev. xxi. 22, 
 S inetimci thel'e were I'weet to them : but the travelleri; beinp; 
 / all got home, the inn^^; appointed tor their entertainment by 
 • -the way, are (but up ; the candles are put out, when the fun 
 is rifen ; and the tabernacle uftd in the wilderncfi:, is folded up, 
 when the temple of glory is come in its room. Many of the 
 faints duties will then be laid alide ; as one gives bis ftafFout of 
 his hand, when he is come to the end of h's journey. Praying 
 Hull then be turned topraiiinrr: and, there bting no fm to 
 confer>, no wants to feek the fupply Df ; confL'lllon and petition 
 fhall be Avallowed up in everlalting thank(l?.iviug. There will 
 be no mourning in heaven : they l.a\ e fo^v-i in tears, the reaping 
 time of joy is come, * and God (hall wipe away all tears from 
 ' their eves,' Rev. xxi. 4. No need of mortification there ; and 
 fdf-^xaraination is then ar an end. They will not need to watch 
 any more; the danger is' mei-. Patience has bad its perfedl 
 Work, and there is no ufe for it there. Faith is turned int'> 
 fight, and hope is fwallowed np in tl.e ocean of fenfible and full 
 enjoyment. AW the rebels are fuudued, the faints quietly fet 
 on their throne ; and fo the forces,- needful in the time of the 
 fpi.itL»al warfare, are dilbanded ; and they carry on their tri- 
 'Umph in profoundefl peace. 
 
 Lallly, White garments were worn, on fcftival days, in token 
 of joy. And fo Iball the faint- be clothed in white raiment ; for 
 they iha'l keep afj everlafling fabbath to the Lord, Heb. iv. 9. 
 * J'here "-ivuaineth therefore a reft (or keeping of a fabbath) to 
 ■^ the people of God.' The fabbath, in the ellceni of iaints, if 
 the queen of days : and they (hall have an end'tfs (abbatifm in 
 the kingdom of heaven; fo (liall their garment? be always 
 white. They will have an etcrual rcfl, \vlth an uninterrupted 
 joy : f'lr hcAven is not a rolling place, where men may fleep out 
 an eternity ; (there they reft not dny nornichr,) but theii work 
 ' is their reft and continual recroition and toil and wearinef>have 
 no place there. They reft -here in God, wh,o i^ the centre of 
 their (ouU. Here they (ind the complement, or nu;jfi<5lion of 
 all their defires ; having the full en!f)vment of God, and unin- 
 terrupted communion wi'h him. This is the point, unto the 
 wiiJchtill the ibul come, it will. always be relUeli; but, that 
 
 F f point 
 
5s5 7ke CouKtry, the Royal Ctly. State lY. 
 
 point rncned, it relh ; for he is the !ail end, anvi die fjul ca^ 
 
 Co no farther. It caanot iHiilcrflaiid, will, nor delirc more ; 
 nt ia bin-i it has what is commtnlurable :o it? boJiiditfs dcTkres. 
 This •'I ihc happy end .of ail the labour of the fiir.ts ; tlieir to"! 
 r .d ; r/rrows ilFue in a joyfu! rdt. The CJ:aldeans meafurinj 
 the naturildiy, pu: tlK day firfl, and tl e iii^:t laft : but the 
 jews counted the night firft, a.td the day lall. Even fo, the 
 wicked bcgiii with a day of rcfl and pJiealUre, but end with i 
 wight of everlafting t(V:l and lorrow : but Gnd's people have 
 their gloomy night iirii, and then corjjes the.r day of eternal 
 ^reft. Tlie which Abraham, in the parable, oblcrvcd to the 
 rich man in heU, Luke xvi. 25. 'Son, remember that thon in 
 
 * thy life-time rcccivedil thy pood thir.gs, and 1 kewife Lazarut 
 evil things : but now he i* comfrrted, and thou art tormented.* 
 
 III. If one enquires where the kingdom of the faint:s lies? It 
 ys not in this world ; it lies m ' a better country, that is, an 
 
 * heavenly, *-(Heb. x:. 16.) a country better than tlie bell of 
 this world; namclv, ihe heavenly Canaan, Immanuel's land, 
 where nothing is wanting to complete the happinefs of .the in- 
 -Viabitujts. Tw5 is the happy country, blcft with a perpetual 
 Spring, ard whic'/: yieldelh all thmgs, for necelTity, convcnicncy 
 and deli;:ht. There men fhall eat angels fji^d ; they (hall fa# 
 eiiterta'-ned with the hidden manna. (Rev. ii. 17.) witliout bc- 
 :^f» ll-t to th,c painful gatliering of it : they will be fed to i\m 
 fiii!, with *the product of the land falling into their mouths, 
 v.i:^oJt the leaft toil to tl em. That land e«joy«; an everlafting 
 c'.iy, for there is no nioht thtre, RA . x\i. 2 ^,. An eternal fun- 
 fiiine beautifies this better country, hut i.*cre is no fcorching 
 belt there. No clouds fhall be lien there for ev cr : yet it is not 
 a land of drought; the trees f)f the Lord's planting are fet by 
 the rivers df water, and (ball never want moi'tnre, for they w.ll 
 have an eternal lupply of the Spirh, l»y Jcru> Chiift, from hit 
 Father. This is the country from whence f)ur Lord came, and 
 whither lie is gone again ; t!ie country" which all the holy pa- 
 
 .J:7iarr>«t,aud prophcti had their cy< upon, while on J^aith ; and 
 which all the faints, \vT,0 have gone btT.^-*^k. hare fought their 
 way to; and unto wl^ich, the martyrs have joyfully f^»<hnr"ed. 
 through a (ei of bio. )d. This eafth is the plate of the fair. 
 pil"' ■m-'.ge : that i-*, their country, where they (ind their eve, 
 laftirg reft. 
 
 IV. The royal "city is that great city, ' the h''>ly Jenifilem ' 
 <3efcribed at large, Rev. rxi. to. to the end of the thajitr 
 j[It i3 truc^ foiae learned divines placi lhi« fitj in the.cartb t bui 
 
H^ad V. The K^.yal TaluC4. 339 
 
 the partlcukrs of the defcript'en ftrem tome to favour thofe 
 molt, who point us to the othej- world rbr it.) The faints Ihall 
 reign ia that city, whofe wall is of jr^fper, (ver. 16.) acd the 
 foundations of the wall garniihed with all manner ot precious 
 ftones, (vcr. 19.) and the itrcct of pure go'd, (ver. 21.) fo that 
 their feet fhill be fet on that^ which the men of this world fet 
 their hearts upon. This h the city God htith prepared for 
 them, Heb. xi 16. ' A city that haih fouudalions,' (vcr. ic.) 
 *A continuing city,* {chap. xiil. 14.) which fhail Hard a:*d 
 flourifh, when all the cities of the woild are laid in afiies ; and 
 wh'C'ifh.iU not be moved, when the foundations of the world 
 are overtun-ied. I: i< a city that never changeth, i:.s i^ibabitants : 
 none of them iha'l ever be removed out of it : for l;fe and im- 
 morlality reign there, arul no d-ath can enter into it. It is 
 blclTed with a perfect and perpetual pea<^e, ai:d can never be in 
 the leift difturbed. Nothing fr(>m without can annoy it; the 
 gate* therefore are not fhut at all by day, and ihcjc is no ii'ght 
 thee. Rev. xxi. 2 J. Ti ere can noth'ng from v.iih'n trouble it. 
 Ko W2nt of provifion there; no fcircity ; no difcord aiT.onglb 
 the inhabitants. Whaler er contentions are amow'^ft the fants 
 now, no vefl'ge of tl.eir fornicr jarrings (hall remain there. 
 -Love to God, anch to one another, (hal^be perfc^Tied : aiid tlicfe 
 ©rthem, who (lood at greater diltance here, will joyfully cm- 
 b:acs and delight in one aiiotl er tteve. 
 
 V. The ro} il pahic- is ClH-iii'> Father's Koufe. in which are 
 many mmfions, Jol.n xiv. 2. There fhall the faints dwell for 
 •vcr. That is the houlc prepared for all the heirs of glory, 
 cventhefe of th.em who ducll in the meanell cottace to-A, or 
 have not where to lay their heads. As our Lord calls his falat^ 
 to a kin£»dora, he will provide them a horde fuitable to ti c d.g— 
 nity he puts upon them. Heavei; will he a convenient, fpacij-us 
 aii.i glorious noiife, for thofe whom the Kir.g delightctb to 
 bono Jr. Never was a houu.' puvchafed at f > dear a rate as this, 
 being ti\e purchaie of the Mediator's blood -, ar.d no lef> could 
 it be afforded for to them : never was there fo ir^uth ado, to fit 
 inhah'tants fur a houfe. Th.e faints were, by nature, utterly 
 unlit for this houfe, ar.d human art andinduHirv could not rnikc 
 them meet for it. But the Father gives the dcfij^ned inhahitav.r»' 
 to his Son, to be by him rediremed : ths; Sen pavs the pr'cc oT 
 tlieir redemption, even his own precious MoikI ; thatj with th^ 
 alioiance of juft.ce, they may have acccls to the houfe : ?.i-d the 
 holy Spirit fancliues them by his grace ; th.\t they may be meet 
 to come in thither^ v/hcrc no unclean thing CcOs e;;ter. And n** 
 
 Ff2 CISC' 
 
3 ;o The Palace gard^^ and Royal Trea/ures. S:, I V. 
 
 mrrvei. f'>r it V the Kin,j;'s pahce, they enter into,(Pral.xlv.i 5.) 
 e kingdcMTi, wl.ere the great King keeps his court, 
 ■s throne, and fhews forth has ^lory, iii a linguUr 
 riiaincr, IcyonJ l^hat nii^-tals canconcwive. 
 
 VI. Piia^llf- is tlieh- Faiace-gi&kn. * Th-s Say Aalt tli > . 
 ' be with me in piradile,* laid our Saviour to the peuitciit thitf 
 toll the ciofs, Luke Kxiii. 43. Heavci is a paraJuc fur pleafure 
 and dth^'it, where there is both woid ai.d water: * A pure 
 ' rii-er, Oi* water ufhfV, clear as cryftai, procccdin;^ out ot tlic 
 
 * thro.ie of God, and of the La.nb; and of eiil.e.- lidtj of the 
 
 * river, the tree of i.fe, wKith bears twelve manner off; uits, a:jd 
 
 * yields her fiint every month,' Re^. xxb. i, 2. How happy 
 mi^ht innocent Adar.Vhave been in the earthly paradifc, wlicr« 
 tlicre wa< nothmg wantin^for neceirity, nor delight 1 tden was 
 iho mofl pl^alant fptt or the uncorrupied earih, and piradif* 
 the mod p'eiraat Ijpot of Eden ; but what is ear:hin coniparifon 
 oFhea^eii? Tne glorified fa'nts are advanced to tlic heaveudy 
 piradile. There ihey (ball not oaly lie, but eat of tlie tree of 
 life, <vh'c'n is in the mi<lft of the paradift of God, Rev. ii. 7. 
 They fnall behold t'le Mediator's glojy, and be titi^fied with 
 his gooihiefi. 'No Aiming fwo d wiii be tlici^, to keep the "way 
 ©f that tree of life , but ihey ihall freely eat of it, ar.d live for 
 ever. And they fiiall drink of the river of pleafures, (<t).il. 
 xxxvi. 8) thc'e fweetelt and purtll plcafure^, the which In^- 
 manuel's land doth affo.d ; and (hall fwini in an on.an of un- 
 mixed delight for evermore. • 
 
 VII. Tiicy (hall have royal treafures, fufficient to fupp.-it 
 the di£;iiity they are advanced unio. Since the (ircct of the 
 Foyal city, is pure gold, and the twelve ^ates thereof at tvicVc 
 pcdrls ; tlicir treilare nult: l>c of that which is better than gold 
 <5r pear!. It is an eternal weight of glory, 2 Cqr. iv. i 7. O 
 precious trcafure! a treafuie not liiblc to infcnliblc c<)rrupti(»n, 
 by m )ths or rult ; a treafjre \\ l.iih none can lle.^1 f.<»m them, 
 Mitth. vi. 2^. ^,'ever ilid any kingdom aff;rd k*ch a prcci-igs 
 treifi.jpt, n«*r a trcaiu e of luth variety: for, / he tljat over- 
 * coineth (hill inheiitail thing-:,' Rev. xxi, 7: Ni> t)v.iri;rc> on 
 earth are ft;)red witii al! thing> : if tlK-v were a'.i ' ^ ; 
 
 "in one, there wojld be far more valuable things v. _ ^ • .at 
 •>ne, than fjund in it. Tni> then is the peculiar trcafu: e of 
 thefe kings ^vlvo inlierit tlie kingdom of heaven. They (hall 
 want lyjihinij, thdt may contribute to, their f»ll fAti>fa^lion. 
 Now the^' are r'fh in hope: but then they wiJLliav* tlu-ir riches 
 J:. lu;>d, Nov? all tilings arc thcys iii refpecl of rigiit : then 
 
Head V. Ihs Temple and Socfctj. 341 
 
 all fliall be theirs in poddlioa. They miy go for ever through 
 Lniniiiuerb land, a.-d behoul the glory and riches thcieof, v. iJa 
 the Utibtying thought, that all they lee is their own. li is pity 
 thcle fhou'd ever be unealy tinder the want of earthly gjoa 
 t.iing^, who may be fure, tney Ihall inherit all things* at Icngih. 
 Vlll. Albeit ther^^ is no (material) temple therein, no me- 
 diate ferving of God in the ule of ordinance.-, a< here on earth ; 
 yet, as for this kingdom, * The Lo.d God Almiglity, and the 
 
 * Lanb are the temple of it,' Rev. xxi. 22. A.s the temple was 
 t!ie glory of Canaan, fo will the celcl\ial temple be the glory of 
 heaven. The laints lliall be brought in thith>cr as a royal prieil- 
 hotxl, to dwell in the houle of the Lord for ever; for Jefu* 
 Chrill will then make every faint a pillar in the temple of God, 
 ind he (hall go no mole out,' (Rev. iii. 12.) as the Prielb ani 
 Levites did, in their courfes, go out of the material te:r.p!e. 
 There the faints (hall have the cloud of glory, the divine pr^f- 
 cnce, with mol} intimate, uninteiTupttd communion uilh God : 
 tiiere tlicy Ihall have. Jelus Chriit as the true ark, wherein the 
 fiery law (hall be f.>r ever hid from their eyes : and the meicy- 
 il;ac,from which nothing (hall be breathed, but evcrlafting peace 
 and good- will towards them : the chci ubims, the fociety ot\ oly 
 angels, who (hall join with them in eternal admiration of tl-ke 
 niyllery of Chriit : the golden candleftick^ with its ("even limps, 
 i jy ' the glory of God doth lighten it, and t!ie Lamb is the li^ht 
 
 * tiiereyf,' Rev. xxi. 27,. The inceufe-altar, in the interceflio'i 
 nfChriil, who ' ever liyeth to make intercellior. for them,' 
 (Heb..yii. 2 5^) eternally exhibiting the merits or" his death and 
 fufferincs, and eifxacioufly willing for ever, that thele, whom 
 the Fathe»- haih given him, be with him : and the fhew-'brcatl 
 table, in the perpetual ftraft , they fliall have together, in the 
 cnjos ment of God. This leads me more p irticularly toconlider, 
 
 iX. The Society in thi> kingdom. What would royal po\ver 
 and authoiity, enfigns of royally, richell treafures, and a'l o;hcr 
 advantages of a kingdom, avail without comfortable ((Kiery ? 
 Some crowned heads have had but a forry life through, the want 
 of it: their palaces have been but unto them as prifons, and 
 th^ir badges of honour as chains on a prii'oner : while hated of 
 all, they had none they could trull in, or whom they could have 
 comfortable fdlowlliip with. But the cl>ief part of heaven's 
 i^appinefs lies in the bielfed (bciety the faints (hall have there. 
 For clearincr of wh cli, confider thefe few things : 
 
 Firft, The foc'ety qf the laints, among themfelve-, w'l! be 
 to finall part of keavca'i bappinefs. The commuaiou of (aints 
 
 Ff3 «i 
 
2-^ Th society of Sniiif J, 5tateT: 
 
 on earth 1sli!}j;hiy piizfd by all ti.e.'c v«!.oare travelling tlTo" 
 the wDiltl u.toZioii; a;id c »inpdii!0.i> in lin'c.yu never have 
 Tuch true pleal'ure i^wd iklight in one ai:ot!;er, as lomciime the 
 toitlN people luive in pr.iying io«jethcr, and convcrling about 
 thcil- things which the wo/ld i- a ig»angcr to. h«rc the faints 
 fticbUt few ill a vOiiipaiTy, at belt; anJ fomc of t!iem are ib 
 fofii^d, a^ tl^ey fcij.n to theniielvcs ti^ dwel! alone :' having no 
 •ccei's to luch, <ts tlicy could freciy unbdom ti.emJHvCi to, iji 
 the matter of their ip:ii:ual tale. They fign and lay, * Wo is 
 
 * rue, for 1 ?tin a-^ when ihcy have cithercd tie fumincr fruits — 
 
 * there i; no cliulcr to cat — -the good man is perilhed out of the 
 
 * earth,* Mic. vii. 1,2. -Bit in the i,^enciai aircinbly of the firft 
 born in heavCn, none of all the faints, who ever wtr«, or will 
 be on tiie earth, (hail be rnilTing. They will be all of them to- 
 l^ethcr in one place, all poifeis one kingdom, and all lit dow n 
 to;^cther to the niarriac^e iiipper of ti:c La^nb. Here, tl.e bell 
 •t the faints want not their finfiil iinperh clions, n.akiiig their 
 l<)ciety lefs comfortable : but t"t,ere tlxyihall^jbe pertcct, wirl - 
 
 * out fpot or wrinl^le, or any fuch thng,' £ph. v. 2 7. Aiul all 
 r.atiirnl. as well a^ iinful iinperfeiliok^ are tlien done awayi 
 thev * (hall (liine a? the brightners of the firmament,' Dan. xli. <?. 
 
 Tlicre we will iec Adam and Eve in the heavenly paradiic, 
 freely eating of the tree oflpife ; Abraham^ Khac and Jacob, and 
 all t'.ic holy patriarchs, no more wandering from land to Iftnd, 
 fcut come'to their everlalting reft ; all the prophets feeding their 
 eye? on, the ^lory of him, ot w'.iofe cjming they prophclied ; th<i 
 twelve Apo'lles of the Lamb, fitting*on their twelve thronef ; 
 all the holy martyrs in their long white robes, with their 
 c-owns nn their heuds /the godly Icings advanceii to a kingdom 
 "wh'ch canVio; bs mo» cd ; and them that turn many to righte- 
 
 fu(he'"s, (hining !a^ tl;e Mars for ever and ever. There will we 
 «onr gf^dlx'-frirnd:^, relations and aci-iuaintancev, pillars in the 
 Icmple of God, to go no mo;e out from us. And it is more 
 than probable, that the faints will know rtne another in heaven : 
 that, at leaft, ihev will know their friends, relatives, and thefc 
 -they were acquainted with on earth, and fiuh as have becrn n)oft 
 eminent in the church : howbeit that knowledge will be purged 
 from all earthly thonchts and a^Feclions. This leems to be in- 
 %ludo.l in that perfpt5tion oKhnppincls to wh'ch the faints (hall be 
 atlvanccd there. If Adam knew who and what Eve was at fnft 
 ^ijht, when the Lord God brought her/him, (Gen. ii. 2^,24. ) 
 "whv fhiuld one qucl^ion, but hufbatuh and wivc^, parcntii and 
 Aldren, wiU knotv tach athcr'ai glory ? if the'T^K^alonians, 
 
 •ua- 
 
^ 
 
 Wead V. Society uith the ^ngeh, 343 
 
 converted bv Paul% miaiilr) , Irull be bis ^ crown of rejoicing 
 
 * in the prdeixe of oar Lord Jcius Chrill, at his couiiug,' 
 (1 Their, ii. 19.) Why may not one conclude, that m niliers 
 Miall know ihtir people, and people their miuiltevs in hea\cn? 
 Aad M the difciples, on the mount ot' transfiguration, kiicw 
 Moles and Elias, whom they had never iceia before, (MaLtii. 
 ii. ro.) we have ground to think, we Ihall know them too', and 
 iuch as "they, when we come tohea\en. The communion of 
 laints fliail'be moll uuimate there j * they fiiall fit down with 
 
 * Abraham, Ifaac, aj:d Jacob, in tiie kingdom of hea\en, Matth. 
 viii. II. Lazarus was carried by the angels into Abraham's 
 bofom, (Luke xvi. 23.) which denotes n»oit intimate and fami- 
 liar fcciety. And though di\crfity of tongues fnait ceafe, 
 (i Cor. \iii. 8.) I make no qucltion, but there will be an ule 
 «rTpeecJ\ in heaven ; and that the laints will glorify God in 
 their'bodies there, as well as in their fpirits, ipeaking forth his 
 prailc!^ witli an audible voice. (As for tlie language, ue (hall 
 Li^dcriraiid, what it is, vv'hen we come thither.) When P.-tul 
 was cau',\ht up to tlie tliird heaven, the fcnt of the blt*!cd, !•.£ 
 heard there unrpeakahle wcrds, which it is not lawful for a man 
 to i:*:ter, 2 Cor. xii. 4. Mofes and Elias, oii the mount with 
 Ci.rilt, talr.ed with him, Matth. xvii. 3. and fnakeof his cjeccafe 
 wiiich he (hould accompii!h at Jerulalem, Lnkc :;•:. ;i. 
 
 Secondly, The faints will kave the fociety of all i'^e hoi/ 
 a n-eis tVie-.s. An innu;T.crablc co.npany of angels {hail he 
 t<'!npani(>ns to them in their glorified itate. / Happy were the 
 tlvvphercj^, who heard the ll.'ngof the heavenly ho!!:, whe4i Chrift 
 was b')rn : but thrice happy they, who fliall joiii their vo'ces 
 with theirs, in the choir of laints and angeL in heaven, when 
 It; Ihall he glorihcd in ail, wiio \\\^'\ be about lim there. Then 
 iha 1 we be brought acquanted v.i.h the blelTed fpiriij, who 
 ijcver finned. How bright will theie morni:ig-ilarj (hi.ie in th# 
 holv place! they were m nirtring ipirits to the heiri. of falvatioD^ 
 loved tliem for their^LV)rd and Mailer's fake ; encamped round 
 ah©at them, lo preferve themfr>m danger: how j->. fully will 
 they welcome tliem to their everlaft.ng habitations ; and re)»'>'ce 
 to fee ihein come at length to theh- kingdom, as the tutor doth 
 i.j the profpcrity of his pupils ! The faints (hall be no m; e afraid 
 of them, as lon^etimes they were wont to be : thev ffiail then 
 have pirt off rt>ortality, and inlirultits '.'"the flefh, and be th.ein-" 
 ft'lves, as the angels of God, tit to entertain co.^i:nunion and 
 f.'!low(hjp with thefe fhining one*. And both bein|| brought 
 •Jfidw ctu« head; tlie Lord Jefus Chrill ; they Siall join in the 
 > ' praiijw 
 
341 Communion lu'ith God and Chrlfl, State V j^ 
 
 praire»_of G<xl, and <>rtlie Limb, {\yi\^^ with a lo^ v(«cc^ 
 * Worthy is the La.ub thai was H'imi,' &c. Rev. n^ I, 12, 
 Wiielhcr the a-igcU Ihill (a^ l^^aic tlii.»k) alfu-ne airy bodie , 
 thit ilvjy in.iy h^ lecn by tiie bxlily e\Ci t)f the lainiv, and be 
 ill nca.e; cipaclty to '.onverrc with then, 1 know net: b.t as 
 they Avant not ways or'conve.le amongit tlnmlelves, v\e have 
 rcalbn to think, tiut conve: faiion, betwixt them a.;d the laiat-;, 
 (hall not be for ever blocked up. ^ 
 
 Laltly, They fhill have lixicty with the Lord himfclf \\\ 
 heaven, plorioui on.niunioc with God and Ctii.l, which ii. the , 
 perftdion orhappinelis. I chule to i'pcak <i" communion with 
 GchI, and the Man Chrift,. together; becaule a> we derive our 
 grace from tlie Lamb, lo we w.ll derive our gibry from !.im too ; 
 the Mm Chrift beuig (if 1 may be avowed the exprelTion,) the 
 centre of the divine glory in heaven, from whence it is dilfuled 
 unr-o all the faints. This Iceixii to be taugb: us by tlicie -vrip- 
 tnres, which exprcfs heavcn% banpincl» by being with Chriit, 
 Luke xxiii. 45". * This day (halt thou be with me in paiadile.* 
 jijhnVvii. 24. ^ Father, I will that riielbalio, whom thou iiaft 
 
 * given m.-, be t\ ith hie* (And remarkablp to this pnrpnil- >s 
 what follnwb, * that they may behold my glory.') j ThcflT. 
 iv. 17. * S^^ (hall \vc ever be with the. Lord,' the Lord Chrill, 
 whom we fhail*neet in the air. This alio feems to be the im- 
 port ofjthele fciipt-ure;, whciein God and tiie Lamb, tl* flain 
 Saviour, are jointly (p )keii of, in the point pf th.e hapj>incls of 
 the faints in heaven. Rev. vii. i 7. ' For the La.nb which is in- 
 
 * the midft of the throne, flull fcccftV.em, and (hail lead thein 
 ' unto living fojnta'-s of wa:eis : and God fhall \v,;pc away all 
 < tears from tl.eir eyes.' Cl^^p. xxi. ">,. * Behold the tabernacle 
 
 * of Gfxl is with mcnj and he will dwell with them,' to wit, 
 7.-. in a tabern;'.cle, (In the word fignifie?,) that is, in the flcfli of 
 Chrift, (pompa -e John i. 14. andvcr. 22.) *• The Lord .GikI 
 
 * Almighty, and the Lamb, are the temple ofit.' Here lies 
 the ch cf happinef^ of the faints in heaven, that without which 
 they could never be happy, tho' lodged in that glorious place, 
 end ble(red with the f<Kicty of angiL tl^ere. What I will 
 ventnie tofiy ofit, Oiall be comprifed in three thingf. 
 
 1 ll,'The fiint> in heaven (hall have the ghMious prefcnce of 
 Got], and of t'^e Limb :^-<FGod himfelf (hall be with them,** 
 Rev. \\i. ?". And they (hall ever be with the Lord. God is 
 o <- y -where jiYefent, in refped of h's elTence ; the faints militant 
 h .^ 1 .^ Ijictial gracious prcfencc: hut in heavm they have his 
 £,i'>iiuus jirtlwixe. There they are brought ncax to die throne 
 
H-ad V. JheFrefcnceofGod. 345 
 
 ' [©f the preat King, and ftaml before him, where he fhews his 
 iinconceivabre glory. There they have the tabernacle of God, 
 . i©n which the cloud of glory reft^, the all-glorious human nature 
 I icf Chritt, wherein the fulnefs oFthe Godliead dwells, not vailed 
 I 'Z% in the days of his humiliat:on, hut fiiining through that, blelfed 
 flelli, (that all the faints may behold his glory,) and nuking 
 that bixly more glorious than a thwuiand lun; : fo ti^at the city 
 -has no need of the fun, nor of the moon, but * the glory of God 
 'doth lighten it, and the Lamh is the light thereof/ (properly, 
 * the candle thereof,') Rev. xxi. 2^. \.t. The Lamb is the 
 luminary, or luminous bod; , which gives light to the city ; at 
 the fun and moon now give V:ght to the world; or as a candle 
 lightens a dark room ; and the light proceeJiug from that glo- 
 rious luminary, for the city is the glory of God. Sometim* 
 that candic burnt very dim, it vva;» hid under a bufliel, in tha 
 time of his humiliation ; but that, now and then, it darted out 
 fjme rays of thh light, which dazzled the e\ e5 of the fpcflators: 
 but now it is fet on high, in the city of God, where it ftiincs, 
 •nd (hall fhlne for ever, in perfeiftion of glory. It was fon:c- 
 times laid afide, as a ftone difallowed of the builder^ : but now 
 jit is, and f<ir ever \^ ill be, the light or lunilnary of that city ; 
 and that, ' like unto a Hone nioit preclou:, even like a jufper 
 • ^ floiie clear as cr) ftai,' ver. 11. 
 
 W'lio can conceive tlie.happineh of the faints, in'thc prcfencc- 
 
 ..nbtr of tlie great King, v\hcre he Iit:f in his chair of ftate, 
 
 IJng his glory eminently to appea.r in the Man Chrilt ? Hi* 
 
 gr.icioub prelence makes a mightv change upon the fairKs in this 
 
 world : his glorious prelence in heaveit then muft: needs f^rcvT 
 
 t'-eir graces to their perfcciion, and elevate their capacities. 
 
 i l^iints do expcr eiice, that the prefence cf God now wiih 
 
 n in his grace, can make a httle leaven of a ibrt cf hell ; 
 
 A' great then mu'l the glory of hea\en be, by his prelence 
 
 thc:e in his glory 1 If a caneV.e, in feme fort, beautifies a cottage 
 
 or prifon, how will the ihin.ng fun beautify a palace or p t \ ac'.ilc! 
 
 T he gracious prefv^nce of God made a wiidernefs lighil< in : -» 
 
 Ho^ery the valley of the fiiadow of death to David; a licr^' t.r, r..- 
 
 a.e to the three children : what a ravilhing beauty Ihail t- en 
 
 anleiVom the fun of righteouliiefsjfliining in hij^ meridian b::i.ht- 
 
 iK-fs on the ftr'ect of the city laid with pure ^old ? This gloiious 
 
 prefence of G din heaven will put a glory on the fa.'ts thcm- 
 
 lelves. The plea'ant garder^fhath no beauty, when the ('afk- 
 
 nefs of the nigt fits down on it-, but the (hining fun puts a 
 
 gh>ry on the bratkeil mounlains: fo thcfe who are now as 
 
 bwt- 
 
34^ Enfijment cf Gcd andtkehamh. State IV. 
 
 bgttles in the fmoak, when fet io the glorious prcfencc of Gef?, 
 U'ill be gloriou- both in foul and body. 
 
 2dly, The ialnts ia heaven fhall have the full enjoyment of 
 Go<l and of the Lamb. This is it that perfc«5lly laiisiies* tb^ 
 rational creature ; and here is the faints everUuing rtft. This 
 will mahc up a^l iheir want<, and (ill tlic ddire? of their fouls, 
 ^hkh after all here obtained, itill cry. Give, give ; not without 
 fome anxiety, becaufe tho' they do eiijoy God, )et they do ni<t 
 enjoy him fully. As to the way a'^d manner of this enj lymenr, 
 •ur Lord tt-lb us, John x\ iitc;. * Th:i« is life eternal, that they 
 
 * may know thee the only true God, and Jcfus Chvifl whom 
 
 * thfju hail lent.* Now there are two ways, how a dcfjrable 
 •bjecl is kn^own mQfl perHrctly and fatiNfyingly ; the one is by 
 fc;?ht, the other by experience : fight lati'-fies the underftanding, 
 mnd experience latisfie' the will. Accordingly one may fiy, 
 that the faints enjoy God and the Lamb in heaven, (i.") By an 
 intu'tive knowledge. (2.) By an evperimental knowlcdpe, 
 toth of them perfe«5l ; I n)ean, in refpcct of the capacity of th« 
 creature; for otherwite a creature's perfe<5l knowltdp;e ol an 
 Kifinitt Btin^i is impolFiLle, The faints belo\<^ enjoy God, in 
 that k:iowledj7e they have of him by report, from his holy word 
 which they believe i they fee hJm hkewife daikly in the gh'iL of 
 •rdinances, which do, a; it were, reprefcnt iW br:degftxjm'« 
 p!(5lur^, or fhidow, while he is abfent : they have alfo !i'>ine ex- 
 perimental kiiowled(-e of him, they tafle that God is go d, arid 
 that the Lord is f-iaci'-'Us. But thc*faints above (hall not need 
 a ^f^nd jcport of the Kintj, they (hall fee hinifilf ; therefo-e fa-th 
 ccafeth ; they will bchokl his own face ; therefore ordinances 
 tre no more ; there h no need of a glafs: they iliall drink, and 
 •irink abundantly of that whereof they have tided ; and (b hop» 
 eeaferh, for they are at the iit;noi> K)unds of tliclr dciires. 
 
 I. The la'nts in heaven fhall enjoy God and the Lamb, by 
 light, and that in a moli perfLft manner, i Cor. xiii. 12. * For 
 
 * now we fee thr./U^h a j?lif^ durkly ; but then face to face.' 
 Here our fight i> but med aie. as by a gJafs, in which we fee 
 Dot things tl emfelvei, but the image of things: but tberc we 
 frail Vi\ e an immedi.ite view of Gt d and the Lamb. Here our 
 
 f knowledge is but oblcure ; there it flidl be clear without the' 
 \i'\X ini<turc of darknefs. The Lord doth now convcrle with 
 lis fa'nts, through tlie lattefTes ot' 01 d nances; but then (hall 
 they be in t^ e prelcncc- chamber ^,^ith him. TheVc ii a vail novr 
 «i the glorious face, as to us : but when we cowic to tie upper 
 ' •«fe, thit rail, through wlikii luoje rays «f beauty are uow 
 
i Head V. Er^joymentofGodandtkc LamB. 34'y 
 
 f Parted, will be. fou»id entirely taken off; and then (hall glorious 
 
 I excellencies and perfciftion?; not leen in him by mortals, be clear- 
 
 I ly difcovered, tor we Ihall lee his face. Rev. xxii. 4. Ths 
 
 I phrafe Teems to be borrowed from the hon©ur put on fome in 
 
 the co'.;rt> of monarchs, to be attendants on the king's perfon. 
 
 We read, Jer. liii. 25. of* I'evcn men of them that were (Heb. 
 
 ' Seers of the king's face,' i. e. as we read it,) near tiic king'« 
 
 ■* perfon.' O unfpeakable g'ory 1 the great King keep.s hij 
 
 court in heaven; and tlie Taints (hall ail be his cinu tiers, ever 
 
 near the King's perfon, reeiuo his face. * Tlic tl'.rone of God, 
 
 * a;id of tl;e LaiTvb fnall be in it, and his fe/va'.itb I'r.ali Tcrve him, 
 
 ' and they fiiill ftrc his face,' Rev. xxii. 3, 4. 
 
 (i.) Ti^ey laall fee Jefj:> Chriif with their bodi'y eyes,, fmce 
 
 he will never lay aful^: the human nature. Thjy ^vill always 
 
 behold that glorious bleded body, which i> peil' t»a 1; un ted to 
 
 the d'vine nature, and exalted f.ir abo'vC principalities and 
 
 powers, and every name that is na rjed. -Tiiere we will fcc^ 
 
 with our eyes, tint very bodr whxh was born of Mary ac 
 
 Bethlehem, a;id crucified at Jerusalem betwixt t'.vo thieves ; 
 
 that blcfTcd head' that wa.< crowned with thorns; the face that 
 
 -was fpit upon ; the. hands and feet thai Vv-ere nailed to the crofs, 
 
 *ll fliining with unconcenable glory. The govy of the Man 
 
 Chrifl, will attra(fl the cye» of all the faints. i-.nd he will be for 
 
 ever * admired in all them tha'- believe,' 2Thefr i. 10. Were 
 
 each (lar, in the heavens, faining as the 'u\ in its mc.r'd iit 
 
 brightnefs, and the light of the fun fj increafed, as tiic fiarsj m 
 
 that cafe, (hould bear the fame proportion to the fur, n point 
 
 «f liuht, that they do now ; it mi^ht poiHbly be Ibme Taint re- 
 
 fembhncc of the gh^ry of the Man Chrilt, in comparifon wita 
 
 : tliat of the faints; for thougii the Taints frnll Ih'i;^ forih a^ \.h% 
 
 fun ; yet not tbey, but the Lamb Thall be t^-e light of the city. 
 
 Tl-iC wiie men fell down, and wor'h'pped ITm, wlsen th y 'aw 
 
 him a young child, witli Mary his mother, ui.the'h'.aife. But 
 
 O ! w> at a ravifh.ng fi;.;ht will k be to fee biqi in his kingdom, 
 
 .on liis throne, at tie Father's right hand]. ' Tlie Word wa$ 
 
 * mide fl.-.^i,' (John i. 14.) aud \he qlory of God (hall fh-ne 
 
 through tliat u-.fh, and ti^ joys of heaven fpring out tiom it, 
 
 unto the faints, who (hail We and enjoy God, in Chriil. For, 
 
 (iiice the union betwist Chriil and the faiiit.- is never diff:>lveJ, 
 
 but t. ey continue his menibers for ever ; and the members 
 
 cannot drav/ th;e:r I'fe, but f.om their Head ; Teeing that W'.icii 
 
 U dependent on the head, as to vital inflce-^.ce, is no mtmher.': 
 
 ■lher«forc^ Jefui Chrift v.'iU renijio Uic e'.:eriaiting bond of li.iica 
 
34^ Full EnJ9yment of God^ State IV. 
 
 hetwWt God ind the laiiits j fronj whence their eternal lifcl 
 fhall Ipring, John xvii. 2,3.* Thou hafl j^jven him power o\ c 
 
 * all ll-lh, tUa: he (houlJ give eternal lite to a? many as th- 
 ' halt i^iren him. And il.i%is hte eternal, that they might kn< 
 ' thee the only true God, &c.' Ver. 22,23. * And fne glo 
 ' t\'liich thou «aveit me, I lia^-e given llitrtn, that ihey may 1 
 ' o:ie, even a^^ we are one: I in them, and thou in me, that \\ x 
 'may be made perk-it in one.* "Whcrtfoje, the immeda 
 Cijjoyment oKCJ(k( in iieaven, is to be undcrlla-^d, in refped 
 the Ijyinc; afide <)r word and lacramenti, and Tuch extefnalj 
 piean«, a* we e joy God by in this world ; but not, as if the 
 CiiiU' iTiould then cx\\ off their dependence on their Head for 
 "vit.l iifliience' ; nay, ' the Lamb which is in the midll {)f the 
 
 * ihmne, (hall feed them, and fhajl lead them unto lixingfoun- 
 
 * tains of waters,' Rev. vii. i 7. 
 
 Now, when we Ihail behold him, who died for us, that we 
 night 'ive for evermore, . wiw-le mitchlcfs love. made him fw^ni 
 throuiih tiie Red feiof God's wrath, to make a patli in t' 
 midll of it for us, -by which we might pafs fifcly to Canaan » 
 i?Ai\ : then we wUl lee what a ^lc4-iou> one he wa^", who futfer- 
 ed all this for u«; ; what entertainment he had in the uppcr- 
 h'Hiie ; what haUclujihi of angels could not hinder him to hear 
 the prroinis of a perilhing multitude on earth, and to c«rnf down 
 for cl.cir help: and what a glory he laid afide for ihi. Tl 
 %vil! we be more ' able- to comprehend with all faints, T\hat ;. , 
 
 * the breidih, and Icneth, and <itp*-h, and tiei^hth : and to 
 ' know theloveofChrilt, which pallet!^ knowledge,' Eph. iii. 19. 
 Wiicn the fahus (hall rc'meml>cr, that the waters of wrath he 
 v.a^ pi Jng( J into, arc the walls of falvation from whence they 
 draw all 'l^crir joy; that they have pot the cup of I'alvation, in 
 excl ange of the cup of wrath his Father gave him to drink, 
 Nvl.ich his finlcfs human nature fliivered at; how will their 
 hea^-ts leap witiiin them, burn with-lcraphick Iwe, like coals of 
 *,Mnipcr,ar.d tl earch of heaven ringwiih tht-jr fong;- offal vation ! 
 Tlie |evs celebratini» ti'C feall ♦'•if tahernaclcs, (uli'ch was the 
 m')}1 jr>\ful f)f ail their feids, and U<lcd feven d^ys,) went once 
 every I'.av about ihealrar, linc'na hofanna, wiih their myrtle, 
 pilii aiui will^w-braiiches in tlieirTiand. (the two former fii^ns 
 of viv^ory, the la^ of challily.) in tl^e njean time bendii g their 
 boi!^hs towards tl e i'tar. When the faints are pTeftnied as ^ i 
 chafte \''rv}>\ to ChriO, ai»d as conquerors have got their palms 
 in their hands, h'nv \ >\ Tflly will they compafs tl e aharever- 
 ciore ; and fing liicii- hofar-nas, or rather their (^llelujahs about , 
 
Head V. iTTid the Lamh. * . 74^ 
 
 K, rieridin^ their palms towards it, acknovrledging themfelvef 
 to awe all unto the Lamb that was flain^ aiid redeemed them 
 ,with liii blood ! 3.i\d tc^ thii agrees what John fa\v, Rev. v;i. 
 . . 10. ^ A great mtrltinide — itood before the thrope, and be- 
 ;re tJi6 Laiiib, cloti.ed with white robis, and pahii? in their 
 ' hands: and pried with a loud voice, faying, Saivatioii to our 
 ' God whic-i fitteth upon the throne, and unto the Lami.' 
 
 (2.) They Ihall lee God, Matth. v. 8. Tiiey wi!i be happ^ 
 '..] iceiag iliC Father, Son, xad holy Ghoil (not with their bodiljr 
 eye^,- in refpeat of which Gcd is iiivilible, r Tim. i. 17. but) 
 ^ith the eycsdf their underilandingi being bleil with the mcifc 
 ]>erfeft, full, and clear knowledge of God and divine things.^ 
 which tlie creature is capable of. This is called the beatifick 
 Tifion, and is the perfctftion of the -tindcrlianding, 'the utmcft 
 term thereof. It is but an obfcure delineation of the glorv of 
 God, that mortiils can have on earth ; a fight, as it were, of hi» 
 back part, Exod. xxxiii. 29. But there tliey will fee his face. 
 Rev. xxii. 4. Th.cy (liall Ice hi.n in the fulnefs of his gh^r)",* anti 
 behold him fixedly ; whereas it is but a palTmg view they cia 
 have of him here, Exod. xxxiv. 6. There is a vaib diiterence 
 betwixt the fight of a king in l\i3 night-clothes, quickly palling 
 by us ; and a fixed Icifure view "of him fitting on his throne ii» 
 his- royal robes, his crown on his head, and his fceptTC in h'a 
 band : fuch a dilTercnce will there be, between the gieateifc 
 manif^ilatioLi of God that ever a iaint had on earth ; and th» 
 ciiljjlay of Ills glory, that (hali be feen in heaven. There ths 
 laintslhall eternally, without interruption, feed their eyes upon 
 him, and.be ever viewing his glorious perfections. And as their 
 bodily eytsniall be ilrengthned and fitted, to behold the glori- 
 ous majeily of the man Chnit ; as eagles gaze ou the fun, with- 
 i out being blinded thereby : fo eheir minds fnall have li:cK a« 
 elevatir.n, as will fit them to fee God in his glory : their capa- 
 cities fhail be enlarged, according to the meafine in which he 
 I fn^iil be pleafed to communicate himfelf unto them lor their 
 compleat happinefs. ' . 
 
 This blifsful fight of Gcd, being q.uite above our prefenC 
 capacities, we muil needs be much, iii the dark about it. But 
 it fecms to be fomething el fe, than the fight of that glory, 
 which we will fee with our bodily eyes, in the faints, and in tha 
 man Chriil:, or any other fplendor or refu!ge)ice from the God- 
 head whatlbever : for no crL*ated thing can be oOr chief.c^od 
 and happinefs, nor fully fatisfy oar fouls ; and it is plain, that 
 UiQpi ttogi are foaaewhat diiferent from Cod btfpf^lt'. Therc- 
 
 Gg ioi^ 
 
350 Full Enjoyment e/ God^ State IV. 
 
 tore I conceive, that the ibuls of the faints (hall fee God himfdf : 
 fo the fcripture teach us^ that we (hall * fe^ face to face, and 
 
 * know even as we are known,* i Cor. xiii. 12. And that 
 
 * we (hall fee l^.kn a^^. he i%' i John iii. 2. 1 lowbcit the faints 
 •an never liave an adequate ctinccpt'sou of God ; tliev» cannot 
 comprehend that which is .inlinitc. Tlicy nuy touch the 
 riouu-„in, but cann.ot grafp it in their arms. They cannot 
 ^fc ith one glance of tneir-cye, behold what grows on e.ery fide^ 
 but the divine perfections will be an unb<x;iidt*d iicid, in which 
 the gloriileti fnail walk eternally, feeing more and more of Gotl: 
 ij;-.ce they can never come to the end of that which is infinite. 
 Tl.cy may biing their vcifels to this ocean every moment, and 
 nil them with new waters. What a ravifiiing fight would it 
 
 ,lj?f to fee a!l tl.p perfcftions, and lovely cjualities, that ar« 
 Icattered here ai:d theie among the creatures, gathered toge- 
 ther into one ! but even Inch a light would be infinitely below 
 this bliGful fight the faints {hall liave in hca\en. For they (hall 
 lee God, in whom all li^.efe perfections fhall emixicntly appe-ar, 
 Avith infinitely more ; whereof there is no veftige to be found 
 in the creaturr. In him fliall they fee every thing defirablc, 
 and nothing but what is deiirable. 
 
 Then fhall they be perfcAly fatisfied, as to the love of God 
 
 ' towards them, which they arc now rea<ly to quefliv);! on divcrjr 
 turn. They will be no more fet to perfuade tbemlelves of it, 
 by majks, figns, and teftim'>nies: tbty will have an intuitive 
 knowledge of it. They (hall (with fhc profoundefi reverence 
 be it fpoken) look iuto the heart of God, and there fee the love 
 he bore to them from all eternity, and the love and good-will 
 he will bear to them for e\ crmore. Tl iC glorified fhall have a 
 
 ' aioft clear and -lilVrift underllanding of divine truth?, for * in 
 
 * his light we ftiall fee liglit,' Plal. xxxi. 9. The light of glory 
 will be a cnmplcat commentary on the B.ble, and lofe all the 
 hard a. id knotty queitions in divinity. Tbcrc is no joy on earth, 
 rompr.rable to that which arifeth from the difcovci7 of truth i 
 y.'o d;;c6ve:y of truth comparable to the dillovcry of Icripture- 
 truth., made by the Spirit of the Lord unto tl>e foul. * I rejoice 
 
 * at thy word,* fa\s the Pt'ahnilt, * as one that findeth great 
 
 * fpoil,' Ffii- cvix. 162. Yet it is but an imperfcft difcovcry 
 "We have of it wh le lierc. How raviihing then will it be, to 
 Ice the open ng of the whole trealure, hid in that field ! they 
 lh»iii alio I>. let into the underllanding of the works of God- 
 Tlie be.J. .1) in ihewojks of creation and providence will thco 
 
 \t» let jc a due light. Natural knowledge wiii be brought to 
 
 pcr^ 
 
Head V. and the Lamb, 351 
 
 pe-.-fecllon by the light orglory. The web of prcvidence, con- 
 ,« ccniing the church, asid all men whatfoever, will then be cut 
 our, and laid before the eyes of the faiuts, and it will appear a 
 moil beautifal mixture; lb as they Hiall fay together, on the 
 view of it, * He hach done all things well.' But, in a fpec'al 
 manner, the work cf redemptiorj ihall be the'eteriial wou^r of 
 the iamts, and they will adiT».ire and priifc the glorious ^Hp^hv^ 
 ance for ever. Then Oiall they get a full view of its fiii^.b:^- 
 iici'i 16 the divine perfeclionf, and to the cale of iinners : an-.i 
 clearly read the covenant, that paft betwixt the Father and ths 
 Son, from all eternity, touihing their {alvation. They fhali 
 for ever wonder and praife, and praile and wonder at the my- 
 ftciic^ of wiidom and love, goodnels and horinefs, mercy and 
 juiuice, appearing in the glorious devx:©. Their fouls ihall hz 
 eternally lati:&fied with the fight of God himlclf, and of tlieir 
 e'eilion by the Father, their redemption by the Son, aad appli-- 
 cation thereof to ihem by the Holy Spirit. 
 
 2. The faints in heaven fhall enjoy God in Chrift by exper*- 
 Miental knowledge, which is, wh-ea the objcft ittelf is give.v and 
 pofleflld. This is the participation of the divine goodnefs in 
 iuil meafure; which is the perfection oi the Will, ar-d ulmcft- 
 term ihcreof. 'The Lamb fhall lead them unto Kving f luntains 
 * of\vaters,' Rev. vii. i 7. Tide are no "tl cr butJSod himfelf, 
 ^ the foantajn of living; waters,' who will fully ^nd freely com- 
 municate himfelf unto tl.em. He will pour out of his o;oodnef« 
 -Ctcraally into their ibuU : and then HnP they have a molt lively 
 fe.ifation, in thcinncrmoil part of their ibiils, of all that good- 
 uels they heard of, a. id believed to be in him ; and t)f what they 
 fee in him by tl.e light of glory. This will hz an everlaiVing- 
 pra^lical expoficion of that word, wlrch men and angels cannot 
 futhciently unfold, to v/it, *• God himfelf (hall — be their God," 
 Rev.xi.^.,. Godi will communicate hLmfelf unto thein fully; 
 they will no more be iet to tafte of the ftreams of divine good- 
 nefs in ordinances as they were wont, but (hall drink at ths 
 foLuitain-head. Thev will be no more entertained with lips and 
 drop-, but lilled with all thefulnefs of God. And tins will be 
 t'.c entertainment of every ia'r.t : for, tho* in created' things^ 
 what is given to one, is with-held from another ; yet an infinite 
 gooti can fully communicate itfelf to all, ilnd fill all. Thefe 
 who are heirs of God, the great heritage, fhall then enter into 
 a full polfe^iion of their inheritances : and the Lord will open 
 Iks treallircs of goodnei's unto them, tl^at their enjoyment may 
 be full. They (hail not be uinted to any mealurc : but the en- 
 
 G £ 2 
 
35^ Full Er.joyntcnt of Gcd^ Sec State IV. 
 
 joymeut fliaH go as far as their enlarged capac:t:cs can rcn. . 
 
 A> a narrow veifcl cannot contain the octan, To neither can rijc 
 
 fcnitc cre^ure conipre]:eiid an infinite gocxi : but no meafave 
 
 f'lall be let to the enjoyment, but what, arjlcth fnsm the capa- 
 
 •ity o^ the crc.Ttuve. So that, alth'/ there he d'j;rees of glory, 
 
 >er all IbiU be filled, apd ha^•e what they can l.a'd ;' tho' Ibme 
 
 wo;^^^£ capable to Viold ir.oi C tharu -others^, there will be*no 
 
 wanWo any of ihein, all (hill be fully fatisSed, and jjcrrectly 
 
 t^elfcd i-n tb^ full enj n'mt-nt of divine, goodneis, accor^.in^ to 
 
 I'-^ir er.Urgcd cxpacitics. A . when bottlcf of dirftrent fixes are 
 
 filled, l<iin£ contain more, othei- lefs ; yet all of i(j(;m have 
 
 ^hat they can contain. The glorified {hall have aii, in Gitd, 
 
 fur the lati-faction of ail their ciefues. No created thiiis; cao 
 
 iifford fatitfrf'fi on to all our defirc.< : clothes may warm u<, hut 
 
 t '.ey cannot feed us ; tlie ii^ht is comf•>r^abIe^ but cannot nou'^ilh 
 
 115. But in God v/e fhall have all our deli/es, and we fliaU 
 
 ^Jefire nothing with.out him. They flialJ be the h.apny ones, 
 
 that dcliTC nothing but what is truly defirable; andwltiial 
 
 tave all tiiey desire. God will be ail in all to the faints j he 
 
 will'b'^ their I'.fe, health, riches, honour, peace, and all'^^^ootl 
 
 things. Ke will communicate himieif freely to them: the 
 
 door of accefs to him (hall never be fhut aga'n, for one mo- 
 
 irent. They may, wj^en they will, take of the fruits oPrii^ 
 
 tree of life, for they will find it en each fide the* river, Rw. 
 
 xvii. 2. Tuere will be no vail betwixt God and them, to be 
 
 dra.vn afide; but his fulnef^^ Ihall ^vcr ftand open to them. 
 
 No door to knock at, in heaven ; no a(king to '^& before rcce>- 
 
 Ir.p^ ; the Lord will allow his people an unrellrained familiarity 
 
 with hmirdf there. ^. 
 
 Now tiiey arc in part made partakers of th^ divine natur&j 
 
 ^sufthen they (hall perfeftly partake of it ; that is to fay, God 
 
 i^'il! coaimunicate to them his own image, make all lii> goodnefs 
 
 i:jt only pafs l-)efore them, bjt pafs inio them, zud f^amp the 
 
 iinagcof all his own pcrtcflions upon them Ibfar as the creature 
 
 is capjble to receive the fmic ; fro.m whence fliall relult a pcr- 
 
 fe*n likenefs to him, in all thiin^s in or about them, which com* 
 
 rletes the happinefs of the cr^^iture. And tliis is what the 
 
 rfalmil^ frems to have had in vic.v, Pfal. x\'*i. 15. M fhall be 
 
 * fatitficd, when I a.vikc, with thy likcncrs:* the perfection of 
 Goti's ima^^e, following upon the heatlfick vifimi. »And fo (ayij 
 John, 1 John iii. 2. * We (hall be !:kc him ; for w.g fhalljcehlm 
 
 * as he is.' Hence there (hall be a raotl clofe and iHtNnate union 
 Wcwixt Gud and tlie faints: Cod (lull le iu them, aod they 
 
Head V.' Fulnefs */ Joy^ 353 
 
 in God, in the way of a nioft glorious anH perfe(fl union ; for 
 then lliall they dwell in love made perfect. * God is love, and 
 
 * he that dwelleth in lovcy dwelleth in God, and God in him,' 
 I J</nn iv. 16. How will the faints knit \^ iih God, and he with 
 them ! when he Ihall fee nothing in them but his own image 1 
 when their love fhall arrive at its perfe^lon, no nature, but the 
 divine nature, being left in them ; and all impert'eiftion fwallow- 
 ed up in that glorious transformation into the likenef cf God ! 
 their love to the Lord being purged from the drofs of fel-^-love, 
 fhall be moffpure; fo as'tbey w.ll love nothing but God, and 
 in God. I: fhall be no moie faint and languifning, but burn 
 like coals of juniper. It will be a light without darknefs, a 
 flaming fire without fmoak. As the Kive-coal, when all the 
 moiiiure is gone out of it, is all f.re; I'o wiil the faints be all 
 love, when they come to the full enjoyment of God i::) heaven, 
 by intuitive and expefimental knowledge of him, by fight and 
 full participation of the divine goodnefs. 
 
 Lailly, From this glorious Prcfence anc Enjoyment fnaH arifc 
 an unfpeakable j<iy, v/hich the faints fhalV be filled Vv'i'.h. '■ In 
 
 * thy prefence is fulnefs of joy,' Pfal. xvi. 11. The faints fomc- 
 tiines er/jviy God in the world, when their eyes being nXd, t"hat 
 they cannot perceive it, they have not the comfort of iV e enjoy- 
 ment ; but then, all mii^.akes being removed, they ihall ."otonly 
 criioy God, but reil in tl^.e enjoyment with inexpfeilible jcy and 
 fati;fa*51:ion. The delire of earthly* things breeds tormeDt, and 
 the enjoyment of them often ends in loathing. But tho' the 
 glorilied faints fhall ever d^efire *ore and more of Goc", their 
 delires fhall not be mixt with the Icaft anxiety, fmce thefulneis 
 of the Godhead frauds always o^^w to tlierh ; therefire they 
 fiiail hunger no more, tj-iey fliallhot have the leall uheaimeG, 
 i 1 their eternal appetite af^er the hidden ma'.ma'r neither fhall 
 continued en}oym.ent breed loathing ;► they (hail never think - 
 t',ey have too much; therefore it is added, ^ Neither fhail the 
 
 \ On light upon them, cor any heat,* Rev. vii. 16. The en- 
 j'lyment of God and tlie Lamb will be ever frefh and new to 
 t'\e*n;, thro' the ages of eternity : for they fhall drink of living 
 fountains ©f waters, where new v/aters are continually fpnnging 
 i:p in abundance, ver.'iy. They fhall eat of the tree of life, 
 which, for variety, affords twelve manner of fn^ts^ and thefe 
 ti' ways new and frefh, for it yields every month, Rev. xxi. 1. 
 Their jf^^' fhall be pure and unmixed, without any drecjs of 
 furrow.: not flight and momentary, but folid and everlailinp, 
 "tvitkout iiittrraption. They w'iU enter jato joy, J(Iattl;. xxv.ii . 
 
 G g 3 . * £i^:*jf' 
 
354 Fulncfs cf Joy, State iV' 
 
 * Enter t^.ou into the joy of thy Lord.' The expreflion iyfome- 
 i\'t}2t unufual, and brings ittc in mind of that word of our fuiier- 
 ing Redeemer^ Mark xiv. ^4. * My. foul is exceeding lorrowful 
 
 * unto death.' His foul was belet with Ibrrows, as the word, 
 IhciC ul'cd, will bear, the lloods of forrovv went round abou: 
 ^im, encompalliijg him on e. cry hand ; whitherfoever he turncL: 
 tis eyes, forrow \va> before him ; it fprang in upon them fron. 
 jheaven, earth, and hell, all at once : thus was he entred into 
 forrow, a.id therefore faith, Pilii.ixLx. 2. * I am come into deep 
 ^ waters, where the flotxis overflow mc' Now wiierefore all 
 this, but that his own might enter into joy ? joy lometinics 
 fnters into us now, with much ado to pet accefs, while we are 
 compafled with forrows : but liien joy fliall not only enter into 
 us, but we (hall eoter into it, and fwim for ever in an ocean of 
 
 joy : where we will fee nothing but joy, whitherfoever we turn 
 •ur eyes. The prefence and enjoymeut of God and the Lamb 
 wfil latisfy us with pleafures for e\ ermore : and the glory of our 
 louis and bodies, arifuig from tleiice, will afford us everlaftio;:; 
 iieiight. Tne (pint ol" hea\ inefs, how clcfely foe\er it cleavt- 
 to any of tlie faints now, fnall dnjp off then ; their weepinr 
 /hall be turned into fongs of joy, and bottles of tears fhall iiTi.c 
 in rivers of pleafures. Happy they who now fow in tears, 
 Xrhich Ihall Iprin^ up in joy, in heaven, and bow theiriieadb 
 thc«-c with a weight of glory upon them. 
 
 Tiius far of the focicty in this kingdom of the faints. 
 
 X. in the la't place, The kingdim (hall endure for ever. 
 As every tli^ng in it is eternal, fo the faints fhall have an ur - 
 4^^ubted certainty and full a(rarance of the eternal duration of 
 the ianie. This is a nect (Far y ingredient in perfev^ happincfs : 
 for'the lead uncertainty, as to the continuance of r.ny good with 
 one, is not without fome fear, anxiety and torment ; and there- 
 f^>re is utterly inconfiftcnt with perfcift happincfs. But thcglo- 
 r'S.^Ki (hall never l-ave fear, nor caufe of fear, of any lofs : they 
 Ihall baever with the Lord, i ThefT. iv. 17. They (hall all 
 attain the fuW perfwifion, that nothing (hali be able tofep^ralc 
 them from the 'kove of God ; nor from the full enjoyment «.t 
 h\my for ever. The inheritance referved in hca'.'en is incorrup- 
 tible; it hath no principle of corruption in itfe'.f, to make it 
 1i ible to decay, but endure? for evermore: It is undefiled ; no- 
 ^h'-A'2^ from withoiiT can mar its beauty, nor is there any thin^ 
 Jn itfelfto oifend thofc who enjoy it: And therefore it fadetli 
 Jlot away ; but ever rrmr.ins in it-s native ludre, and primitive 
 i>cauty, I Pc" . :: crto cf the saturc of the kingdom 
 
 of heavea. SiccNDiy, 
 
Head V. The SalnCs Admiffh)i Into the Kingd-jm 255 
 
 Secondly, Proceed we now to fpcak of theadmiflion 
 the ikints into tliii their kincidom ; where I ihall briefly toit. 
 upon two things, (i.) Tiic tbrmai at-hnillion, in the call unto 
 thcin from the Jutige, to coinc to their kingdom, (2.) Tl-e 
 qualitv la which they are admitted and introduced to it. 
 
 I. Tlieir admilTion, the text lhe\v> to be by a voice trom the 
 throne^ the King caii'uig to thenFi trotn the :hrone, hetore angel* 
 and man, to come to their kingdom. Come, and Go, are but 
 fiiort words : but they will be iuch as will aiitirfl matter or 
 thougpt to all mankind, through tlie ages of eternity ; iince 
 upon the one depends evena'.ling bappiDcfs, and upon the other 
 everldlling mikry. Now our Lord bids the woril of iinners, 
 who hear the gofpel. Come : but tiie moft part will not cornc 
 unto him. Some few, whole hearts are touuhed by bis Sprit, 
 doembr:ice the caI', -md iheir foni«> within them fay, ' Behold, 
 * we come unto thee.' They give themfeives to the Lord, for- 
 fake the world and their luits tor him ; th^y bear his voke, and 
 calt it n-^t off, no not in the heat of the J.iy, when the weight 
 of it (perhap'j) make< them fwedt the blood out of their bodies. 
 Behold the fools! faith tiie carnal woi Id ; whither are thej 
 going ? B'Jt llay a little, O fociitb world ! From the lame 
 mouth, whence tliey had the call they are now following, ano- 
 tlier c£ll mall come, which will make amends for all. " Ccme, 
 *' ye hleiTed of my Father, inherit the kingdom.' 
 
 Tiie faints (hall find an incxprellibie fweetnefs in this call, to 
 come, (i.) Hereby Jeilis Chriif fiiewshjs defire of their fociety 
 ill the upper houle, that they may be ever with him there. 
 Thus he will open his heart unto them, as fonietimes be did to 
 his Fa:her concerning thejn, faying, * Father, I will that they— 
 ' be with me, where I am/ John xvii. 24. Now the travel of 
 his (but ftr.rids befui-e the ihrone, not only the fouls, but the 
 bodies he has redi^emed ; and th.cy muft come, f ^r he mufl be 
 .v.pleaily latis'ied. (2.) Hereby they are folemn v invited 
 :he marriacre-fupper of the Lamb. They were invited to 
 ti:^ lower table, by the voice of the fm'ants, and th^ lecrct 
 workiuL^s of the Spirit ^itihiii them ; and tbey came, and did 
 partake of the feail of divine communications In the lc\^r 
 houfe : but JefiisChrift ia p?rfon Ih ill invite them, before all 
 the world, to tl-iChii^her table. (?.) By this he admits them 
 into the maiilions of glory. Tlie k'-vs of heaven hang at the 
 j-irdlc of our royal Mediator : All power in heaven is given to 
 hi n, (Mattfi. xxvii. 18.) aad none get in thither, but v.hr>m he 
 iiu. Wlx'A tiiey wereiiving o'^ earthy with the reft of th« 
 
 wo.-U^ 
 
35^ ^alHy in ivhich thfy ere introdtrced. State IV, 
 
 worltl, he opened the cvcrlaHUjg doors of llielr hearts, entred 
 into tlieni himreif; and ih-at them again j f'^ as lin could never 
 re-enter, to rdgn there as tonncrly : jnidnow he opens heaven's 
 drjors to them, draws his doves into the ark, and fhuts them in 
 there; To a? :he Taw, death and hell, can never get thtm out 
 apXm. The faints, in tltis lite were Itill labouring to enter into 
 that rell : but Satan was always pullini,' tliejn back, their cor- 
 ruption alv» av .s drawing them down ; in Co much that they have 
 fometimcs been left to hang by a lair of a prjmiie, (if I may be 
 allowed th.e expreffiou) uoi without fears of faliing into the 
 lake of fire : but now Chrift gives the wurd for their admifTion; 
 they are brought in^ and put beyond all l.a^.avd. Lafrly, Thos 
 he Jpeaks to tnem, as the j^erfon introducing tliem into the 
 kingdom, into the prcfence-Qhamber of the great King, and 
 unto the th.rcue. Jefus ChrL^ is the p-eat Secretary oflieaven, 
 whofe it is to bring the faints into the gracious pvcfcnce of God : 
 and to whom alor.e it belongs to bring them into the glorious 
 prefence of God in heaven. Truly heaven would be a ftrange 
 place to them, if Jefus -wv^ not there: bi't the Son will intro- 
 duce liis brethen into his Father's kin gdc;n; they Ihall go ia 
 with him to the marriage, Matth. xxv. to. 
 
 II. Let us confider in what quality tr.ey are introduced 
 b) him. ' * 
 
 First, He bring? them in as ^ tlic blefild of his Father:* fo 
 ) _ns the call from the throne, * Come ye blefTed of my Fatlier.' 
 It is Chrlft's Fatj-icr't; houfe they are >d come into : therefore he 
 puts them in mli:d, that they are ble/Tcd of his Father -, dear to 
 tlie Father, as well as tohimfelf. This \^ it that pnakes heaven 
 kome to them ; namely, that ic is Chrift's Father's houfe, where 
 we may be allured of welcome, being married to the Son, and 
 being his Father's choice for that very end. He brings them 
 in for his F.athcr's fake, as well as for his «vVn : they are the 
 \<:?^i] (^his Father ; who, as he is the fountain of the Deity, 
 
 :.lfo thefountd-n of all bledings conferred on the children or 
 ;..cn. -They are thcfc to whom God defigned well from eter- 
 nity. They were bleffed in the eternal purpclc of God^ bcinp 
 ele^l to everla^ino life: at the opening of the l)ook oflifv, 
 their names v.;ere found written therein. So that, brMigln;- 
 them to the kingdom, he doth but bring tiian to what the 
 Father, fjom all eternity, dedgncd for them : being fuvtd by 
 the Son, they ate * hvcA according to his (i. e. the Fatl cr'j) 
 * purpofe,' 2 Tim.i. 9. They ar^ thele to whom^tlic Fathcr 
 kas fp'skca % .". -^c fpzkc wvil to them iii his word; which 
 
 'jMU.L 
 
Head V. ^aitly in nvhich thsy are iniroduced. o^Sl 
 
 muft now receive its full accomplifiimeDt. ,Ther had his 
 promife of the kingdom, lived and died in tlie faith of iU: and 
 now they come to receive the thing pronn fed. Unto them he 
 has done v/eil. A gift is often in fcripture called a bleiljcq ; 
 and God's blelTing is ever real, like Ifaac's "bleiUng, by v/hich 
 J.'.cob became his heir : they were all by gi-ace jaiTiiied, fancil- 
 i:c.:, and made to pcifevere unto the end ; now tl cy are railed 
 up in glory, and being tried, Itand in the judgmcijt : what re- 
 jniins then, but tl-at God'crowii his own work of gi'ace in 
 ' "-I, -n givfng them their kingdom, in the full eny>yment of 
 
 1 ill ''for everf Finally, They are tiit-le whom God has con- 
 fecrated, tlie which alibis a fcripture notion of bleili'.ig, l Cor. 
 X. yS. God fet thc-n apart for himfelf, to be k'uigs and prieds 
 unto bun ; and the M-diator introdiiceth them as luch to their 
 kingdom" ^nd priefthond^ 
 
 Seco >:dly, Chill intuoducelh them as heirs of the kingdom 
 to the a.5i:i5al pofTcilion of it. *' Come, ye bleffed^ iniierit iVe 
 *' kingdom." They are the chiidren o/God, by regeneration 
 and adoption : *^ And if chiidren, thtrn heirs ; heirs of God, and 
 *^ joint heirs wiLh Ch.rilf," B.om. viii. 17. Now is the general 
 ftirembiv of the fird-born before the throne: their minority is 
 overpaff, and the time appointed of the Father for tlieir receiv- 
 ing of their inheritance is come. The Mediator pnrchalcd the 
 inheritance for them with his own blood i their rights and evi- 
 dences w»;;Te drawn long ago, and regiflred in the Bible; nay, 
 tl-.ey had infcftment of their inberit;ince in the perion of Jefu^ 
 \ Ciirift, as their proxy, when he afcended into Jicaven, *■ whither 
 * thi forerunner is for us entered,' Hcb. vi. 20. Nothing re- 
 maineth, but that they enter into perfonal polTeiTion therjeof, 
 which begun at death, is perfected at the la<t day ; wlfcn the 
 feints, in their bodies, as well as their fonls, go »hto their 
 kingdom. 
 
 Lastly, They are introduced to it, as thefe it was prepared 
 for from the foundation of the w«rlc . . The kin'jdcm was pre- 
 pared for them in the eternal purpofe of God, betove they or 
 any, of them had a being, vvhich (hews it to be a gift office grace 
 to them. It was from, eternity the divine purpcle, that .there 
 fhould be fich a.k'ngdom for ;be elect ; and that ^ill impedj- 
 ments which mi^,ht ri.ar their acccfs to it, fliouid he removed 
 outof the way ; and withal, by the famie eternal decree, every 
 ')ne'sj)lace in it wiis deter-nined and iet apart, to bs refej:ve.d 
 for him, that ench of the chiWren coming home at lenL';th into 
 their Fatlier's Loufe, mighc iind his own place aV» ailing him," 
 
358 Trial of the Claim^ Sec, State IV. 
 
 and ready for him ; as at Saul's table David's place was empty, 
 when he was not there to occupy it himfelf, i Sam. xx. 2 5". 
 And now that the appointed tune is come, ti^cy arebroii^ht m 
 to take tT.eir fcveral places in i;lory, let apart and refervcd foi 
 them, tijl iliey fhould come at them. 
 
 Use. I fiiall fnut up my dilcourfc on this fubjecfl, with 
 wortl of Application, (i.) To all wlio c'aini a vight to t"i 
 kinpdom. (2.) To thefc who have indctU a right to it. 
 (?.) To thefe who liave not a right thereto. , 
 
 Firft, Since it is evident, there is no promifcJOii* admifG" 
 into the kingdom of heaven, and none do obtain it, bjt tia. 
 whofc claim to it is folemnly tried by the great JuJge, and after 
 trial, fuilaincd as good and valid ; it is necelfary that all of us 
 impartially try and examine, wheiher, according to thc\aws ni 
 the kinj^dom, contained in the holy fcriptiires, we cao verify 
 and make pood our claim to this kir.gdom ? The hope? t.fheav. 
 which moil men have, are built on luch fandy foundations, ., 
 can never abide the tn.il ; having no ground in the word, but 
 in their own deluded fancy : luch hopes wi!l leave thofe who 
 entertain them, miferably difappoiatcd at laft. Wherefore it 
 is not only our duty, but our interefl, to'put the matter to a 
 fair trial, in time. If we find, we have no right to hcavea iu- 
 ikcd, we are yet in the way ; and what we have not, we may 
 obtain ; but if we find we have a right to it, wc will then have 
 the comfort of a happy profpect into elenv.ty ; which is the 
 greatefl comfort one is capable cffh the world. If ye cnt]uirc, 
 *' How ye may* know whether yc have a rigl.t to heaven, or 
 " not ?" I anfwer, ye rauil know that by the ftateyc are now 
 in. If ye are yet in your natural ftate, ye are children of wrath, 
 and not children of this kingdom : for that iVate, to theru who 
 live and die in it, '(Tues in eternal mifery. If you be brougnt 
 into the fiate of gv.ice, you have a jull clainY to the Itate of 
 glory ; for grace will certainly ilTue in glory at length. This 
 kingdom is an Inberitance, which none but ihe children of God 
 can juiTly claim; low we become the children of God by re- 
 penr:ati<>:i and union with Chrifl his Son: *^ and if children, 
 *' then heirs, lieirs of God, and Joint heirs with Chrift," Rom. 
 viii. 17. TlTrfe then are the great points upon which one*s 
 cvldenccv' for the ftate of glory Jo depend. And therefore I 
 refer you to wlut i^ faic! oa t!:e ilate of grace, for clearing of 
 you as t», your ri>>ht to glv)ry. 
 
 If you he h.tirs of glory, ' the kingdom of God Is within you/ 
 by virtue of your rcjjentiation ind uiiioa with Chrill. ( i . ) T ; 
 
 kir.' 
 
Head V. Trial of the Claimy kc, 359 
 
 kingdom of heaven has the throne in thy heart, if thou haft a 
 rinht to that kingdom : Ciirift is in thee ; and God is in thee ; 
 and having cholen him for thy portion, thy ibul has, taken up 
 its everUiling refr in him, and gets no kindly reil: but in him ; 
 as the clove, until (he came into the ark. To him the ibui ha* 
 bitually inclines, by virtue of the new nature, the divine nature, 
 which the heirs of glory are partakers of, Pial. LKxiii.2 5 .' Whon\ 
 * have 1 in heaven but thee. And there is none upon earth that I 
 ^ define befides thee.' (2.) The laws of heaven are in thy heart, 
 if thou art an heir of heaven, Heb. viii. 10. " 1 will put my 
 ** lav.'s into their mind, and write them in their hearts.*' Thy' 
 mind is enlightr.ed in the knowledge of the laws of the kingdom, 
 by the Spirit; of the Lord, the iniiruftor of all thehcirsof glory : 
 for wboever may want inltruction, lure an heir to a crown (hall 
 not want it- '^ It is written in the prophets ; And they (liaU 
 ■'' all be taught of God," John vi. 45. Therefore, tho' father 
 and mother leave them earl v, or be in no concern about their 
 Chrlllian education, and thicy be {(Km put to work far their 
 daHy bread; yet tliey (hall not l?.ck teax:hing. Witl,aKthy 
 heart is changed, and thou beareft God's image, whicii coi\{i(l:s 
 in righteouficCs and true holineii, Eph. Iv. 24. Thy foul is 
 reconciled to ihe whole law of God, anc) at war with all known 
 fm. In vain do they pretend to the holy kingdom, who are "not 
 ■holy in heart and life ; for, <^ Without holineO, no man ihall 
 '^ fee the Lord/' Heb.'xii. 14. If heaven is a reft, it^s for (pi* 
 r'tual labourers, and not for loiterers. If it. is an eternal tri- 
 umph, they are not in the way to it, who avoid the-fpiritual 
 warfare, and are in no care to Ibbduecori-uptioi'., reiift tempta- 
 tion, and to cat their way to it, througli the oppolition n>ade 
 by the devil, the world, and the fjefh. (5.) The trealbre ia 
 heaven is the chief in thy efteem and defire, toY<z is your trea- 
 fure, and ' where your trealuVe i^, tiiere will your heart be a-fo,* 
 ♦Martli. vi. 21. If it is not the things that are fetn, but the 
 things that are not (een, which thy heart is ia gieateft circ and 
 concern to obtain ; if thou art driving a trade with heaven, and 
 thy chief bu (in efs lies tlicre ; it is a llgn tliy treafiire is there, 
 for th.y heart is theie. 'But if thou art of theie, who wonder 
 why ih in-ich ado about heaven and etenv.il life, as if lefs might 
 Ibrve the turn : thou art like to have noihiiig ado with it at all. 
 Carnal men value themleives moft on their trealbre upon earth j 
 with them, the things that are not feen are welded down by 
 the things t!iat are icen,and ho loftes do fo much affect them as 
 e*irthly iojTes : but the heirs of the crowc cf glory will value 
 
 th.em- 
 
^6o Duty and Copifori. State IV. 
 
 themfc'res mod on their trcafures in hcivm, and will not p-ijt 
 ther private eitate in tiie balance with their ki:i^Jf)j-n : nor will 
 the lois of ihe former go lb near their 4icart?, as tl,e thT)Uf;hrs of 
 ti'C !()h nfthc Utter. Where thefc firil fruits of heiven are to 
 be.*^)jnvl, theclerjial wc-ght of glory will furcly follow afier; 
 wliile the want of them mul be admit tal, according to the 
 ^^•^^d, to be an uncouti^hihle evideuceof an hrir of wrath. 
 
 Secondly, Let tiie heirs of the kin j^dom behave then^ ' • ' 
 iiiiablc to- their chlTafier and dignity. .LiVe as having i\\. r 
 ^•d hope offhis slorioua ki.igdom : let your converiation be iii 
 I oiven, Pivlip. iii. 20. Let yoar fouls dclirilit i;i communion 
 v.iih God wliilc ye are on earth, -fince y^Io^tk for voi>r happi- 
 ner< in conmunion witli him in heaven. Let your fpeech and 
 ?.Gt:ons lavour of heaven : and, in yonr manner of life, look like 
 thec.^nntry towliich yc^ref^oirg ; that it may be faid of you, 
 ?- of'Gideon*"* brethren. Judges \ii:. i8^ ^ach one refembled 
 t.:,G ct'.i!dr3.i of ;: kinj». Maiiitain a holy contempt of the world, 
 
 .vi of the things of :hc world. Altho' others, whofe earthh' 
 
 '^t j.ie their bei'fc thinps, do fet their hearts upon them ; yet: 
 
 vies yciU to fet -'>ur feet on them, fmce your beft thin^-. 
 
 ..JO .loo.e., Tliis world is but the c.untry, throui'h which lies 
 
 yoQr road tolmmanuers land: tiierefore pafs tiiro' it as pilg- 
 
 ■ - " - ' * -^n^ers ; and dip not into the incumbrs.nces oPIt, fo 
 .on in vour journey. It is unworthy of one bora 
 to J. 'vi! u T, to fet his heart on a cottai^e, to dwell there :, and 
 cfcje running; for a prize of ;;;old, tcrgo off his way, to (Jathcr 
 the flone« of the brook: but much more is'it unworthy of an 
 ' heir «f th.'' k'ngdom of heaven, to be hid amonj^ the flulf of this 
 world. ' Tmuid be poing on "to receive his crown. The 
 
 ^nxe il . !, ci:al\crjgeth your ontr.U'.l zeal, aftivity and 
 
 ^il'^ence; andi.^^ly courage, rcfolution, and ma^m^nimity, be- 
 come tliofc who are V* inherit i4ie crown. Ye cannot coipe at 
 It, W'Lhout fipluing vour \yay to it, thro".ijh dUr^cultic^ from 
 without, end from viilrl.:: but the kincdom before you is fuf- 
 fr'ent to balance them all, tho' ye ll^oiild be called to refift 
 even untf> bh'od. Prefer Chrift's crofs before the world's 
 
 TDvv^; and wants in th.e Way jyf.dutv, before cafe and wealth 
 *hc wav of fm : " Ojoofe ratl\cr to fufR^r affliction with the 
 ' people iifOoil, than tomboy the pleafiires of fin for a fcafon,* 
 '"- ch. \i. 2;. In a common inn. (Grangers (perhap«;) fare bct- 
 ffr thin the clutdvcn : but Ikmv. lieJl the diifcrcnce, the children 
 are to pj^^ nothing for what they have j;ot ; but the flran.^ers 
 ^t tljeir bill, and muil pay complcatly. for all they liavehad. 
 
i:_. ,. . Duty aK:i ^,..^..t. _ 361 
 
 Did \\z confidet- the wicked's artei'-rcckonirg icr all the firjiks 
 ofcommri:! providence they meet with in the world, ue would 
 rot nv\.\u\i^^- iHem their good things here; noc^tike ii ixmk that 
 God keeps nurbeil things Uir. Hcavca wiif make up ail 
 tlie faints lolfcs, and all t^ars fhall be wiped av/^v from their 
 
 •s there. ^ , 
 
 It is worth obrerving, that there i- lueh .: v'fcripturs 
 
 notion^ of heaven's hippin^Ts, as may i'uit ev^ery aiiiicted cafe of 
 the liiints.- Are th.e} upprelTecf ? Tlie day cuneth, m wltich 
 thev ThrJl have the dominioi;. ts their honour laid in the dull ? 
 A t'hrqne to fit upo-i, a crown on their head, and a ibeptre isi 
 t^.eir hand; will raifeit up a;>ii)i. Are chey reduced to poverty ? 
 Hea\'en is a trealure. Ir they be forced to c<-:it their own ha- 
 hitations. yet Chriil's Fatlier's lioufe is ready tor thein. Are 
 they driven to the wilde-reis ? Tiiere is a city ^ireparcd for 
 them. Are they banifiied from their iijttive country ? They 
 {lull inherit a better cvantry. Ifthcy are deprived oFpuhlick 
 ordinance j.: the Lord God Ahr.ighty ajid tlie Lamb arc the 
 teiTiple there, whither they aregi^ng; i;* temple, the <*oors of 
 which, n -sne c?.]\ (hut. iril^eir life be full of hkterncf^, heaven 
 is a p'lradile for plealu^'c. If they groan tinder tlie remains of 
 jpirtual bondage, therein a glorious liberty ab^.^iii^ themV Do 
 their detilcd orirment? make t}>£m afhamed ? The day comcth* 
 i.i which their robes Ihiilhc wliite, pure and ipotiefr/ The^ 
 hatde againft flefn, and blood, principal itTe's and powers, is in- 
 deed fore ; but a glnrous t.iiuniph b await-nc- then. If the toil 
 and h'.boi »vor the Chrifl'an-life be great, tiiere is an everlallii;g 
 rcfr for tliem in heaven. Are they judged unworthy of (ociety 
 in the world ? fpey (hall be admitted into the lociety of angels 
 in heave.). ' Do they complain of frequent interruptions of their 
 cominunion with God I There they fhall go no move out, but 
 fnall fee his fac6 for ever- more. IF they are in darknefs here, 
 eternal lii^ht is there. If they grapple with death, there they 
 r.iall have cv^rlalling life. And to fum up all in one word, 
 *' H>3 that overcometh fnall inherit al! tiling?," Rev. xxi. 7. 
 He (liall have peace and plenty, profrt: and p!eaiure> every thin^ 
 de'lrahle -, fall fitisfafl-on to hi? mall enlarged defines. Let the 
 expectants of heaven, then, lift up ihcir heads with joy. g'rd up 
 their loins, an(^fo rva, as they may obtain; trampling on every 
 tiling that may hinder thenj in the way to the kinizdom. / Let 
 them never account any duty too hard, nor any crofs tooheavy^ 
 nor any pains too much; fo as they may obtain the crowa 
 of glory. Hh " XastlT; 
 
3^2 • Thi ConcluJI^n. State IV. 
 
 Lastly, Let thol^ who have no right to li>e kingdom of 
 heaven, be Itirred up to fcrck it with all diiigc ce. Now is the 
 t'me, wherein the chiidreii of ^vrath may bccon-.- heir.s of glory : 
 autl when the way to everlalting happineii \> opened, it is no*, 
 time to lit ilill and loiter. Raile np your !\earts towards tl.^. 
 glory that is to be revealed: and do uot always ly along 0:1 
 this perilhir.g earth. Wnat tan all your worldly enjoyment^ 
 d/ail you, a hilc you have no Iblid ground to expert heaven, 
 after this life is gone ? Thefc riches and honours, profits and 
 pleafare?, that mull be buried with us, and cannot ai company 
 "US into another worlr), are but a wretclu'd portion, and wil; 
 leave men comfortleis at long run. Ah I why are men lb fond 
 in their lifc-tiaie to r£cci\ c tl.eir good things I why are they not 
 rather in care, to fecure an intercll in the kingdom of heaven, 
 whitli would never be taken from them, but afil>rd them : 
 portion, to mr.kc tl.em happy through the ages (jf. eternity I if 
 you defire honour, tlii:re you may have the highelt honour, and 
 which will lait, when the world's honours are laid in theduft; 
 if vichef,.l)eaven will yield yt»n a treafure ; and, ihere ire plea- 
 lures ror evermore. O! be not defpil'ers of the plea fant land, 
 nC'iher judge yourfelves unwovihy* of eternal life : but marry 
 t'-.t* !..i!r, and heaven (hall be your dowry ; clofe with Chrilt 
 r- h.:; IS offered to you in the golpel, and ye (hall inhft-it all 
 Th;!-!»^«. Walk in the way of holinefs, and it will lead you tf» 
 thc^ kingdom. Fight againft fin and Satan, and ye (hall receive 
 the crov. n. Forlakc tlie -world, arW the doors of heaven wil' 
 be open to receive you. , 
 
 n E AlDr"\i; 
 
 H EL L. 
 
 • 
 
 Matth. XXV. 41. 
 Ihrn fball be fay alfo unto them, on the left Hund^ 
 Depart from w<f, ye curf d^ tnto evericfiing Fne, 
 preparcifor thd. Devil and his AngJs. 
 
 WERE there no other place of eternal lodging b . 
 1 fliouhl here have ch»ed my dirctrirfe cf man's tLern 
 <*ate : but teing in the other world, tl-.cre is a Prif..n for t' 
 kicked, IS well as a. Palace fur the Ikints, >v-c mull alfo cnqu- 
 
 in: 
 
Head VI. Jhc Curp of the Wicked. 363 
 
 into that fiate of everlafting mifery ; the which the worft of 
 men i.iay well bear with^ without crying, *^ Art thou come to 
 *' torment us before th^ time ?" Since there is yet accefi to fly 
 from the wrath to come : and all that can be ILid of it, comes 
 (hort of what the damned will feel ; for " who knoweth the 
 *^ power of God's anger V 
 
 The lilt thing our Lord did, before he left the eartli, was, 
 " He lift up his hands, and blelTe^i^his difciplcs," Luke xxiv. 
 50, 51. Bat" the lafl thing he will do, before h^ leave the- 
 throne, is to CJrfe and condemn hiier;emies ; as wc.icarn from 
 the t^\t, which contains th? dreadtui fentence, wherein the 
 cverlailing mifery of the wicked is wrapt up. In^which three 
 things may be taken notice of. Firft, The Qiiality of the con- 
 demned, *^ Ye curlVd." The Judge linds the curie of ti^e law 
 I upon them as tranfgrelTors, and lends them away with it, from 
 his prefence, into hell, tl^ere to be fully execute upon them. 
 2dly, The Punifhment which they-are adjudged to ; and ta 
 •wiiich they were always bound over, by virtue of the curfe* 
 And it is two-fold, the punilhment oKlols, in reparation from 
 God and Chrift, *•'■ Depa.". fi'om me:" and the punilhment of 
 fcnle, in mod cxquilitc and extreme torments, '* Depart frovn 
 ** me into fire." 3dly, The aggravation oT their torments., 
 (i.) They are ready for them, they are not to e^jpe^fl a mo' 
 ment's refpite. The lire -is prepared, ar.d ready to catch 
 huid of thofe \xho are thrown into it. (2.) They will have 
 the fociety of devils in their torments, being fnut up with them 
 in hell. They mull depart into tlie fame lire prepared for 
 Beeizebub the.prince of devils, and his angeis ; namely, other 
 jTprobate angels who fell with him, and became devils^ Jt is 
 fiid to be prepared f(;r them ; becanfe they iinned, and were cor- . 
 demned to hell, befjreman linned. This ipeaks further iLcrroi to 
 the d.im-ncd, that they malt go into the fame torments, and piace. 
 of torment with the devil and his angcjfc. They hearkned to 
 his temptations, and they mull partake in his torments ; his 
 works they v/ould do, and they mull receive the wages, which 
 is de.ith. In this life they joined with devils; in enmity agahdl, 
 God and Chrill, and tlie way of hoiinefs ; and in the other th:y 
 mull lodge with them. Thus- all the goats {hall be (hut up, to- 
 gether ; for that name is common to devils aiid wicked men, ia 
 fcripture, Lev. xvii. 7. Where the word rendered devils^ 
 properly fignir.es hairy ones, or goats, in the (hapc of which 
 creatures, des ils ddighted much to appear to tbelr worftiji^pers. 
 Ilhi. (3.).The 
 
^'4 7oc Curf u-..!cr -w^-lch. „ Zv.it IV. 
 
 (^.) The lift aggravation of their torthent \% theetei-nal dura- 
 tion thereof, they m^ilt depart 'into everlaflirg fire. This is it 
 tl.at puts the cape-iltme i;pon their mLery, ftnmcly, that it 
 fn2''. •■ ^- '--■ ? - ■ :\. 
 
 DOCTRINF. 
 
 7J:c -jjick dj::^:! t.j Jhut up uud.r ike curfe cf God^ in 
 
 cvcnajih g Mjir/y ivilh the D.v'ls /•? HrH. 
 
 A r\ . : ' 1 lug evif.ced that thd'e fhall be , • j 
 
 body, ji.ul a vTcr.eral ji'dgmciit, I ihifik it not ii^utuili) Iniiii to 
 prove the tru:h of t'uture piirilhments. ^ The iar/iC con.'licrcu 
 tbcrc Is in rr.C!: of a fumre judg ner.t, bears wit;)c!s alSb of f hs 
 ttuLa of fijii-re pur/jfhmerf. '^ And that the pun'rnxeii^ r f the 
 damned .'ha!! not be arirahi'^tion, or a reduchjs^ them tc) nothin:^. 
 >V:i be clcs'.r in tie pro^rcf^ of our d'lcourie.) In treatini^ of 
 this awful luhjc<^, 1 ihail ii:qur.e into thefe frur thingi^. 
 '(l.^ Tiur curfe uni-er which ibe damned (\n]\ he fiiut up. 
 {2.; The'r n-ilfcry ui'.dcr that carfe. (5.) yheir fot etx -with 
 dcv.ls JQ this Hjirerahle itatc. (4. ) The eternity of the whole. 
 
 I. As to the curfe urdcr whkij the^da-.aned ihall be fnut ip 
 in l.cll ; it is the tcrr;b!e fentcr.ce of the law, by which they arc 
 h- '.ind over to ihe wra::h < f G'K'/a? Jranf^reflors. This curf 
 ic.2s not tirft: fti^c theln. \ihv!i, Ihir.ding before the tribAial, 
 t! cy receive the^r iaiitepce^ but ihey wer,i born under it, they 
 led their life uaJvr it in this wo.id, d'.cv d:sd imder it, ro'.V 
 with it out of their graves -, aiid the Judge fiiidin^ it upon them , 
 fends them away' M'irh it,.uito tl.e p!t ; where it dial I ly oii 
 r em tliro' all the apes of eternity. By nature ail men are 
 LptWr the curie ; but H is rcmoYcd from the cleft, by virtae o: 
 tlviir ui*ion wiih Chriil. It abide- on the reft of linful maakiiv.' , 
 . and by 2 devoted to deftru^f^ion, ^ ieparated to evil," 
 
 ds one :.e the ci^rfe f'oni Dei:t. xxix. 21. " And the 
 
 •* Lord fiij.i Ltiarate him 1 Thus ihall thcdamaeJ^ 
 
 f r ever, be pcrfons devo;- ; uf^ion : feparite and fct 
 
 af^ivt from among ti-;ereft \>f tiiaakind, unro^vil, as vclTIls of 
 wrath, let up for marks to the arrows of thvine Wralh ; ar.d 
 r.*iade the common receptacle a;.d Hiore of vengeance. 
 
 Th'5 curfe hath its firit fruits on earth, whch area ^Icilg: 
 of the whole limp that is to f /dow. Ar.d hciue it is,- that a 
 teipporal and etema'. -benefits are bound up toj;ctber, under th. 
 j-i ri^- e\pit.i'Ti..i\s in ti.e prcnn'Q; to the Lord's people, as Ifa. 
 vss-v. 10. " And r'^c !'i..ronied of the Lord Vn'A r.tii.,:, a:- • 
 " c^jr.i IJ Zi.n/' . ..ing both. tO th 
 
Head VI. ih^: Datnriffd are /hut up. 365 
 
 Ion, and to U^e Taints going to tlieir eternal reft in heaven : even 
 Jo temporal antl eternal miieries, on the enemies oF Goci, a: c 
 fcitietimes wrapt up under one and tl^e lame expreilion in the 
 t!>r£ut;i;ng, a:> Ifa. xxx. 33. " For Tophet is ordained of old ; 
 ^* ye::, for the King it i:^ prepared ; he hath rr.ade it deevi and 
 *' lai'je : tl>e pile thiirefif i^ tire and mucli wood, the breath ci 
 *' the^Lxjrd, like a ftreain of brimllone, doth kindle it." Wbicl: 
 relates both to .he tCinporal and eternal dellrudicn of live 
 A(i)rians, who fell by the hand of the angel before Jeni^le.n. 
 o.e alio lia. Ixvi. 24.. What is that judicial blindnefs to Which 
 mmy aie given up, *' in whom thetjod of this world hath 
 '< blinded their e)es," (2 Cor. iv. 4.) but the firft fruits of hell 
 and of the curfe ? Their fan is gomg down at noon day ; their 
 darknefs increasing as if it would not iiop, till it illue in utter 
 darknefs. Many a laih, in the dark, doth conlcience give tliC 
 wicked, which tne world doth not hear of: and whit i^ that, 
 but that the never-dying worm is ai ready begun to gnaw them ? 
 And there is not one of thefe, but they may '* call it Jole^h, 
 ** xc r the Lord fhall add aacther :" or rather, ** Gad, tur a 
 *"' troop tomeih/* ^Thefe drops of wrath are terrible fo; eboel- 
 ings of the full fhower which is to follow. Sometirr.ei they are 
 given up to their vile afFevticns, that they have no .n.' re com- 
 ni?.nd o.er them, Rorn. i. ;6, So their luf:s growAip mure and 
 more towards perfeiftion. if I may fo fpeak. A^ in heaven grace 
 conie3 to its perfe<51ion, fo in hell fm arrives 'at its higheft p.tch ; 
 2.nd as lin is thus advancing upon the nun, hj is thc^ncarcr and 
 the liker to hell. Tliere are three things that have a fearftl 
 afpcil he-e, Firft, When every thing that m-ght do good to 
 mens fouls, is blafted to them ; lb that tJieir blellings are curled, 
 (Mai. ii. 2.) fermons, prayers, admonition?, and reprootV, 
 wliich are powerful towards others, are quite iieincaclo'js to 
 them. 2dly, When men go on (inning ftill, in the lace of plain 
 rebukes from the Lord, in ordinances and proyidaicei : God 
 meets them with rods in the Way of their lii:i, as it were lU Ikin,:^ 
 them back ; yet they rufh forward. What can be more like 
 h.;ll, where the Lord is always fmiting, and the damned aiways 
 finning agalnft him ? Laftly, When every thing in one's lot is 
 turned into fuel to one's lulls. Thus adverfity and prorpcj-ity,. 
 poverty and wealth, the want of ordinance^ and the eiijoyinent 
 of them, do all but nourilh the corruption^ of many. Their 
 vicious Itoaiachs corrupt whatfoever they receive, and all dots 
 but incrcafe novious humours. 
 
 But the full l.arveil follows in that mifery which they Hiall 
 fcr ever ly under iu be!! j that wrath, which, by virtue of the 
 
3^)6 TU Curfe of the Damned. S:ate IV. 
 
 curfe, (hall come upon them to the uttermoft : the which is the 
 ciirlp fully executed. This black cloud oj^ens upon them, and 
 tl^e terrible thundcibolt ilrikes them, by t!ut dreiidful voi(fe 
 from the throne, " Depart tVo:n me, ye cuiicd«" &c. Which 
 will give the whole wicked world a difiral tiew of what is ia 
 the boCom of the curie. It is { I • ) A voite- of extreme indigna- 
 tion and wrath, a furious rebuke from the Lion (f the tribe of 
 Jud ih. His looks will be moll terrible to them : hi-^ eyes will 
 cafl fla-nes of tire on them : and his words will pierce their hearts 
 like envenomed arrows. When he will thus I'peak them out of 
 his prelence for ever, and by his word chafe them away from 
 before the throne : they \i(\\\ i'co. how keenly wrath burns in his 
 licart againft them for chciF fms. (2.) It is a voice of extreme 
 dildain and contempt from the Lord. Time was when they 
 were pitied, belought to pity thenilelves, and to be the Lord's ;.' 
 but they defpifed him, they would none of him : but now fhalL 
 lliey be buried out of his light, under cverlafting C9ntempt» 
 (3.) It is a voice of extreme hatred. Hereby the Lord (huts- 
 them out of his bowels of love aiid mercy. *^ Depart, ya 
 *^ curfed." q. d. I cannot endure to look at you ; there is not 
 one purpofe of good to you in mine heart ; nor Ihall 'ye ever 
 hear one word more of hope from me. Lailly, It is a voice of 
 eternal rejccftion from the Lord. He commands them to4)e 
 gone, and fo calls ^hem off for evef. Thus the doors of heaven 
 arefnut againd them ; the gulf is fixed between them end it, 
 and they are driven to the pit. Now fhould they cry with all 
 poffible earncftnefs, "Lord, Lord, open to us !" they wili 
 hear nothing but *' Dep.irt, depart, ye curfcd.'* Thus fliall 
 the damned be I'hut up under the curfe. 
 
 Use Firftj^Let all thcie who, being yet in their natural flate, 
 are under the curfe, confider this, and flee to Jei'us Chriil be- 
 times, that they may be delivered from it. How can ye fleep 
 i\\ that llate) bein^ wrapt up in the curie ! Jefus Chrift is now 
 'civing unto you. Come, ye curled % I will take the curfe fronii 
 oit you, and give you the blcfling. The waters of the fanfluary 
 are now njuninf*, to heal the curfed grouiid i take heed to im- 
 prove them for that end to your own fouls, and fear it as hell, 
 to get no fpi ritual advantage thereby. Remember that the 
 miry places (which arc neither fea, iior dry land, a fit emblem 
 *)f hypocrites,) and the mariflies, (that neither breed fifties, nor 
 bear trees : but the waters of the lan(ftuary leave Lhcm as they 
 \\\\(\ them, in their banrnnefs,) flmll not be heald : (feeing they 
 fpurij the only remedy,) ' thqy ihall Jje given to falt^' (left un-^ 
 
 dcr 
 
Head VI. ^ 7h-ir Mlf^ry in HcU. ' 367. 
 
 dcr eternal barrenneiV, let up tor- the monuments of the wrath 
 of God, and concluded for ever imder tl.e curfc,) Kzek. j^hii.i i. 
 2c!!y, Let all curfcrs confider this, whole mouths are filled with 
 ciiiimg themlelves and others. He who *' clothes himielf with 
 *•' Luvii'jg," fliall find the curie " coni^ into his bowels like 
 *• wacer, and like oil iiUo his bones," (Pul. cix. 18.) if repent- 
 ance prevent, it not. He Ihall get all his imprecaticis againft 
 him fully anlwcred, in that day wherein he Hand? before the 
 tribunal of God : and ihuU find the killing weight of tlie curie 
 of God, which he nukes light of now. 
 
 II. 1 proceed to fpeak of the mifery of the damned, under 
 tliat cuile : a mifery which the tongues of nieu and angels 
 cannot fumcienUy exprefs. God always acts like himfelfj no 
 favours can be v!qual to his, and his wrath and terrors are 
 without a parallel. Ai the Ikints in heaven are advanced to tho 
 highcii pitcl; of happirjefs, fo the danmed in htll arri\ e at the 
 hcighi of niillTy. Two things here 1 liiali foberly inquire into, 
 th'j punilhnient of Lols^ and the puniihment of Senle in helL, 
 But fiiKJc thefe alio are I'uch thjngs as eye has not feen, nor ear 
 hcanl, we mull (as Geographers do,) leave i large void for the 
 unknown land, which the day wifi dilcover. 
 
 First, The punilhir.ent of Lois, which the damned (hall 
 Kiulcrgo, is * fepa ration, from the Lord,* as we learn from tlic 
 text, *" Depart from me, ye curfed." This will be a ilone 
 i:pon their grave's mouth, as ' the talent of icad,' Zech. v. 7, 8, 
 that will hx)!d them dovv'n ibr ever. Tbey [h?.\\ be eternally 
 feparated from GoJ and Chriil. Chrift is the way to tl e P'ather, 
 but the way, as to them, (hall be cverlaftingly blocked up j th^ 
 bridge Ihall be drawn, and tiic great gulf lixed ; fo fliall they 
 l>j fliiit'up in a ftate of etcrnrd feparation from God th^Fatlier^ 
 Son, and the holy Ihofi. Tbey will be locally feparated from 
 the Man Chriit, and (hall never come into the feat of the bleiled, 
 where he appears in his glory, but be call into uttjr darkneft, 
 MatLh.xxii. 13. They cannot indeed be locally fcparaled from 
 God, they cannot be in a place where he is not, fmce he is, and, 
 will be prifent evcry-where : *' If I iiake my bed iu hell,'* 
 fcus the Pfah'iift, *' behold thou art there," Pul. cxxxix. 8. 
 But they ihall be miferable beyond e:'preiTIoii, in a relative 
 feparation from God. Tho' he will be prcitAt in the very 
 centre of their fouls, (if J may ib expreis ir^) while they are 
 wrapt-up in fiery flames, in utter darkr.efs, it ihall iTOt only be 
 to feed them wiiih the vinegar of his wrath, to entertain them 
 with die emanations of his revenging jufticc j but tiiey fiiall 
 
 never 
 
c ^ 8 Jhe?un'Jhm:nt of Lofs in UelL State IV. 
 
 never tafle more of lus goodnefs and bounty, n;>r Ijave ihe Itait 
 glnupfeof hope From mm. . Thev will ibe his heart ro be ab- 
 ioluteiy aJenattJ f;oin them, atiii that it taunoc be towards 
 them ; but that they are the party a::;a'ait \vb.o;Ti the Lord will 
 have an Lv'.'Lniation Kf>r ever. They Jhall be deprived- of. the 
 glorious pre;>ncc and enjoyment of (icvl; tiicy ihall iiav^ no 
 part in -the Ucatilick vihon : nor lee any thing ii\God towards 
 them, but cv,z wave of wradi r* '^''-'- ''■ •^■--K ■ I rf another. 
 ThJs will bring upon them over«. : r.-ws for 
 
 evermore. Tney (hall never la.ic . . . ;w ...^ ^ "'^ tUe 
 
 faLnts in heaven c joy ; but ihall have an evs tcr, 
 
 and a perpetual i-S^.x. becaufe the Sun of ri^htt .-. ..w- i.- de- 
 parted from theiti, and fo they are left in uttef daikijefs. So 
 great as heaven's happlnef*; is, fo gieat will their loli bci for 
 they can have none of it for e\'er. * 
 
 , This (eparaticni of the w^dveJ from God will be, (i.) An 
 involiintary feparaiion. Now they depart from liim, they will 
 not come to him though they are called, intreated, and obtefled 
 to come : but tlien they ihall be driven an ay from him, when 
 they would gladly abide with him. Although the queliion; 
 "** What is tl)y beloved more than another beloved V is freq- 
 ticnt now amcn.jfl: the deipifers of the gofpel, there will be no 
 fuch quef\*on amo:\ij all ti.e damned crew ; for then they will 
 fte thar man's happinefs is only to he found in t^ie enjoyment of 
 God, and that the lofs of him is a lofs that can never be balan- 
 ced. (2.) It will alfo be a total and fitter feparation. Albeit 
 the wicked arc in this ]ife feparated from God, yet there is a 
 kind of intercourfe betwixt them : he gives them many good 
 gifts, and they give him, at leaU, feme good words : fo that 
 the peace is not altopether hopelefs. B.:t then there fhall be a 
 totni feparation, the damned being calt into utter darknefs, 
 where there will not be tlie leafc gleam of light or favour from 
 the Lord : the which will put an end unto all their fair words 
 to him. Laftl)', It fhall be a tinal feparation ; they will part 
 with him never more to meet, being (hut up imder cverlallihg 
 horror and defpair. The match betwixt jcfas Chrilt and un- 
 bclieverf, which h is fo often been carried forward, and put bach 
 again, {hail then be broken up forever: and never Ihall c.ic 
 ricllage of favour or good-will go betwixt the partic- any more. 
 Tiiis punifhmcnt of lofs, in a total and final feparation from 
 God, is a m*!lry beyond what mortals can c"" " ^.nd which 
 the dreadfiil e-periencc of the damned can ' '.ntly un- 
 
 fold. But that v/c' may have fr.me c r : inc horror ot 
 
 it, let the following tilings be contiJ^. " lft;God 
 
 ^. 
 
f Ie::d VI. 7hc Punirhment cf Lcfs in 'UdL 3(^9 
 
 I ft. God is die cliief good, and therefore to be fqj.Vrated 
 from him, mud be the chief evil. Our native country, o'jr/re- 
 lations, and our life, are good : and therefore to be deprived of 
 them we reckon a great evil : and the bettc^r any liiHJg 'k^, o 
 much the greater evil ii the loft of it : wherefore, Gcd ben^ 
 "!.' c chief good, and no good comparable to him, theie can be 
 r.' > lofs {o great as the lofs of God. Tlxi full enjoyment of him 
 is the higheit pinacle of happinefs the crcituriC ia capable of ar- 
 riviDg at : to'be fully and finaliy fc;>araied from him muit then 
 be the lowell ftep of mifery which the ratioQal creature muit 
 be reduced to. To be call olT by men-, by good men, by the 
 belt of men, is heavy : what mull it then be, to bt rejedled cf 
 G 1 ;d , of good . icfs i t fe i f ! 
 
 2d!y, God isfl^j fountain of all ^<>odnef-, from which ail 
 gooJnefi fiav.'s unto ihe creatures, and by which it is continued 
 in them, and to the:n. Whatever goodnei's or perfe*.T:;on, 
 natural as well as moral, is in g,uy creature, it '\s- from God, 
 a:id depends upon h'm, as the light is from, and depends on the 
 lij^: for every crcited being, as fi.ch, is a dependent one. 
 Vv'hevefore a total leparation from GoJ, wherftii all co!v=fo:t- 
 able communication bct?vixt God and a rational creature is 
 abiohiteiy blocked up, mud ofnecciiity brinq along with it a 
 total eciipfe of all light, of comfort, and eafe, whatl'oever. If 
 there is but one winUov/, or opfen place, in'alioure, and that be 
 quite fiiut up; itisevidetit there can be hotlfmg but darkivef? 
 in that houle. Cur Lord tells u;, (Mitth. xix. 1 7-) " There is 
 '^ none good but one, that Ij God." Nothing good or comfort- 
 able vs ori|;inally from the creature: wliatever good or com- 
 fortable thing one £nc;S in one's felf, as health of body, peace cf 
 mind ; whatever Iweetiieis, reft, pleafure, or delight, one finds 
 ia other creatures, as in meat, drink, art£ aiid fciences : all thefc 
 are but fonae faint rays of th»5 divine pe: fc«5lions, communicate 
 from God unto-the creature, and depending on a conftant in- 
 fluence fvom him, for their converfation, which failing, they 
 would immediately be gone ; for it is impolTible that any creat- 
 ed thing can be to us more or better than what God makes it 
 to be. All the rivulets of comfort we drink of, within or 
 without ourfelves, come from God as their fpring-head : the 
 courfe cf which tov/ards us being ftopt, of neceility tr.ey rr^uft 
 all dr*» up. So that when God goes, all that is good and com- 
 >brtable goes with Him : all cale anrl q\::€t of body or mind, 
 Hof. ix. 12- " Waalfo to them, when I depart from Lhem.'-' 
 Wbtn the 'v^icked, ars totally and finaily feparated froci him, 
 
 / 
 
370 rhe Punlfhmcnt 0/ Ijfs in HclU State IV. 
 
 all t^at is coqifortable in them, or about them, returns to its 
 fountain, as the light goes away with the fun, and darknefs 
 fucceeds in the room thereof. Thus, in their reparation from 
 God, al(i peace is removed far away from them, and pain in 
 body and anguifh of foul fuccced to it : all joy goes, and unmix- 
 ed lorrow fettles in them : all i^uiet and rell ftparate from them, 
 and they are filled wit'i horror and rage : hope flees away, and 
 defpair il-izeth them, common operations of the Spirit, which 
 now reflrain them, are withdraw nTor ever, and iln comes to its 
 utmoft hcighth. And thus we have a difmal view of the hor- 
 
 j^oible fpecracle cf lin and mifcry, which a creature proves, when 
 totally feparated from GoJ, and left to itfclf ; and one m^y fee 
 this feparation to be the very hell of hell. 
 
 Being feparated from God, they are deprived of all good. 
 The good things, which they fet their heart upon in this world^ 
 a/-e beyond their reach there. The covetous man caunot eujoy 
 his wealth there, nor the ambitious man his honours, nor the 
 fenfual man his pleafures, no not a drop of water to cool his 
 tongue, Luke xvi. 24, 35. No meat nor drink there to ftrengch- 
 cn the faint ; no ficcp to reffclh the weary ; and no muhck, 
 nor pleafaht company to comfort and chear up tlie Ibrrowful. 
 And as for thefe good tilings they defpjfcd in the world, llicy 
 fhall never more hear of them, nor fee them . No ofR;rs of Chriil 
 there, no pardons, no peace; no wells of falvation in the pit 
 of deftruclion. In one word, they ihall be deprived of what- 
 foever m"ght comfort ti^em, being tottlly and finally feparated 
 fiOi-n God, the fcviat:iin of ?.I1 j'^oodncfs, 
 
 3dly, Man nafeirally defire? tobshap^^y, being "/: thai con- 
 fcious to himfelf th.at he is not fcIf-fikfTicieut'i^ and' therefore has 
 ever a defne of forr.cthing, without himfelf, to make him happy : 
 and the foul being,by its natural makeand condltution, capable 
 of enjoying GchI; and nothing elfe being coirfmenfurable to its 
 defire^; it can never have tine ard folld reft, till it reft ]j^ the 
 
 ' enjoymect of* God. This defire cf happinefs the rational crea- 
 ture can never lay afide, no not in hell. Now while the wicked 
 TtTt on eartli, they feek their fatlsfadlion ia the creature; and 
 \vhen one fails, they go to another : thus they put off their time 
 jn the worM, deceiving their ovn fouls, and luring their on 
 ■wjtii vain hopes. But, in the oilier world, all comfort in the 
 creature^ having failed together at once ; and the fliadows they 
 are now purfuing, having all of them evanlflied in a momr :r ; 
 they fhall be totally and finally feparated from God, Zuc Ilo 
 they have thus loft luui. So the-dooj> of earth and licaven ^oth 
 
 arc 
 
Head VL Tne Punljhmcnt of Lcfs In HclL 37 1 
 
 are Tnut agiind them at once.' ThJs will create tlieiii unfpeak- 
 able anguii^, wliile- they ftiall live jindcr au eternal gnawing 
 hunger after happinefs, which they certainly know (hall never 
 be in the leafi mealiirc iatiiiied, all dooi\s bt:ing clofed on them. 
 Who then cai^i imagine how this reparation from God ihall cut 
 the damned to the heart 1 How will tliey mrz and rage under 
 . it, and Irow it will lliiig i\\tn\ and gnav ihem through the ages 
 of eternity! 
 
 4thly, The damned, fliall know tl:at (bme are perFefrly happy 
 in the enjoyment of that God, from whom they theinfelves are 
 leparate : And this will aggi'a\'ate the fenfe of their lofs, that 
 they can never have any (hare with thefe happy ortes. Being 
 feparated from God, they are feparated from the Ibciety of the 
 glorified faint.> and angels. Tl;ey may ice " Abraham afar ofl-"^ 
 ** and Lazarus in his boibm," (Luke xvi. i^T) but can never 
 crane into tlicir company :. being, as unclean lepers, thrult oi-jt 
 without the camp, -and excommunicated from the prefence cnf 
 the Lord, and of all his holy oneg, li; is the opinion of lome, 
 that every pcrfon in heaven or heil, fnall hear and fee all that 
 ,, paiTeth in either ftate. Whatever is to be faid of this, we have 
 ground from the word to conclude, that the damned ihail have 
 a very eNquifite knovyled^e of the happincfs-of the faints in 
 heaven ; for what elfe can be me^int by tiie rich inan in hell hi* 
 fcjing Lazarus in^x-^brahim's bolum ? One thing is^plam in this 
 'Cale, that their own t.->rmer:ts will give them inch noiicns of 
 the happinefs of the faints, as a fick man has of health, or a 
 -priibner has of liberty. And as they cannot fiil of reflecting en 
 the happinefs of thofe in heaven^ mose than they can attain to 
 .contentment with ti^ieir own lot :.fo every thought of thai hap- 
 pinefs, will aizgravate their lofs. It would be a m'ghtv tor- 
 ment to a Imngry man, to ice others ilberally fv-aflin^, wliile he 
 is fo chained un, as he cannot have one crumb to ftay his gnaw- 
 ing appetite. To bring mufic and dancing before a man lab- 
 '^uring under extreme pains, woukl but irjcreafe his anguilh : 
 
 nv then wi'l the fongs of tlie bieljld, in t'heir enjoyment of 
 God, make the damned rore under their (eparation from himl 
 
 5 tidy, They will remember that time \vas, when they might 
 Lave been made partakers of tlie ble'lTed ft.:.te of the faints, in 
 their enjoyment of God : and this w^l agg«-avate their (cvSz of 
 the lofs. All may remember, there v.' as once a poiUbilitv of it ; 
 that lometime they were in the world, in ibme corners of which 
 the way of falvation w-a? laid open to men? view; and may 
 vvifii they hid gnnc^round the world, till they had found it out. 
 
3*2 Th': Pun:(hment ofLofs in H^IL ?xv.e. IV 
 
 Derpifers of the gofpel will remember with bitternefs^ that Jef 
 ChriJl with all W> bejieftts was offered to them, that they were ; 
 c xhorteJ, inpreated, ind pvelfed to accept, but wojld n'"»t : ?.nd ' 
 llut they were warned oftl^.e mifety they feci, and obtc'- 
 f^cc from the wrath t-s come, but they woidd not 1k 
 The gofpel-nSer (li;;lited will inake-a 'hot iicll, and tie 
 ^:\ offered heaven -wili be a liakmg we'^hton l!:e {pirit- 
 bjievers in tlie pit,-' Some will rert>e:viber t; 
 p:«>bability of their Kem^ etemaliy happr ; t!: 
 leemcd to (land fair iov it, and were not far from-tlic kingcioin | 
 of God ; that they' fiad once alriiofl^onfented to the bkf^cd 
 l>:irw;i5n, the pen was in tlicr-lvind, (as it were,) to li 
 :naiTiire-coniraft bc:v,'ixt Chrifl and their fouls-; bv.t i 
 pily they dropped it, and rJrned b^ck from "the Lord to tlicir I 
 ' )^.^ a'^ain. And others will reii^^r.ber that tl-rey thought 
 
 "Ivc f-.re of heaven, but, being blinded w;th pride ai 
 . - Mic'-itjthey wereabtne ordinanc€s,^nd beyond indri^fiion, 
 ;' .d would not€xamitie their ftate, which was their ruin :. but > 
 ihe.i ihev, fna'd in vain wi.'h, they had reputed themlelves the 
 ^>vorl1: of t\\e. congregation in which they lived: and curie the 
 '{ ^^^l^ conceit, they had',of thcmfclves, and that otlioi-s had <^f 
 tl^em.too. Tl;-u^ it will iVing-the damned, that they migi 
 l.«ve efcapgil tlri iofii. 
 
 Lastt.y» They Mill fee th. ■ in-ecoverable ; th.; 
 
 ^^- '-■ inuH; eternally ly under it. . v;v-i, never to be repaired. 
 
 ; the damned, after mlUio:-- m a^^es in hell, regain what 
 : .^y have loll, it would' be f>me ground of hope :, but the prize 
 i* eone, a-^d can rjevcr b-^. recovered. And ther^ are two tinni^s 
 here, which will pierce iliem to the heart, (i.) That tlu 
 J ever knew the worth of it, till it was irrecoverably lol 
 !^ 'if)uhi a man cive'away an e.rtlien pot full ofgoldfor a triii 
 ;;"» er knowi^icr whit wasin it till il wcreqiritc .rone from hir. , 
 c.id pi'.l recovery : how would this foohfli adH<--n jiall him, upon 
 xVf difc^very of the* rSrhe-s in it ! fuch a one's cale may be a faint 
 
 hlar.cof rlvj cale of clt'p'.fcrs of the gofpel, v.'hen in liell 
 
 ift up thc'r Vve'^, ?.'td he!. old ti-af, to their torment, which 
 •'icyw'.Ur • '^ Jr filvation. (2.) That they havis 
 
 \>Vi itf - 'o'd rhe'r pir.t of heaven, and not 
 
 i r; ..' V^, They loft heaven for earth- 
 
 h ]T- V h")th ar'i gone together from 
 
 : '.•, t'.e covetous man'i gain, 
 
 t , , ard the rri»',«ard's eafe; 
 
 r'>'h'n[7 is Icu thiC.n t-)co ntori tiiem now. The Ir^ippinefs tliey 
 h^l jemaiiii indcjd^ but tUcy tun ha.c no part in it fur ever. 
 
 Use, 
 
Mead VI. The Pun'tjbmeni of S-f. ir. HdL 373 
 
 XJsE. Siiiueifs, be perfuaded to come to Gcd through Jcfus 
 tlitiil, uniting with him throi^gh a Mcd'ator ; that ye may b« 
 prefervcd hon this feartu! leparation fiorn him. O he afraid 
 to live in a it-ite of feparation frofn Gcfd, left that which ye no\r 
 mak^ your choice, bccoins yoar eteraal puniOiment hereafter! 
 DoT;Ot reject commuriion with God, cait iiototTthe communi- 
 on of faints; for it will be the mii'ery of the damned to be 
 driven out from that comniuiiion. * Ccfife to build i:p the wail 
 of reparation betwixt God and you, 'by continuing in your iin- 
 fui courlesT repent rather in time, and (o pull it down ; left 
 the cape-Hone be laid upon it, and it ftand for ever betwceii 
 you and happinefi. Tremble at the thoughts of rejection and 
 icparation from God. By whomloercr men are rejccl:ed on the 
 «arth, they ordinarily find fome pity to them> .butjr ye be 
 thus feparated from God, yc wiil find all doors ihut aga^nft you. 
 Yc will find no pity from any in hcavea : neiLher faints nor 
 ftngel^ will pity them whom God has utterly cafe oi^': nomi 
 will pity you in hell, where there is no Ic^e but lothir.g; all 
 being lod-.cd of God, lotliing him, and lothing one another. 
 This i< a day of lofTes and fear?. I (hew you a lof?, yc would 
 do well to fear in time ; be afraitl left you lofe Gcd : if ye do, 
 4 lon,'j eternity will be fpcnt in roaring out lamentations for 
 this lofs. O horrid ilupidity ! men ire in a mighiry care and 
 concern to prevent worldly lo'Tes : but the^- are in hazard of 
 loling the enjoyment of God' for ever and ever, in ht'.zard of 
 lolhig heaven, the communion of the blviTcd, and a!l good 
 things for foij and body in another world : yet as careld's in 
 that mitcer, as if th-ey were uncapable of thc-ujjl-t. O 1 com- 
 pare this day with the day our text aims at. This dav i» 
 iieaven opened to theifi, who hitherto have rejecled Chpjft. and 
 yet there is room, if they will come : but that day the doors 
 "/hall be fhut. Now Chrift is laymg Hntoyou, Come: then he 
 will Wyj Depart : feeing ye would not come, when ye were 
 bidden. Now pity h fnown : the Lord pities vou, hjs iei-vants 
 pity you, and tell you, that the pit is before you, and cry to 
 you, that ye do yourfelves no harm : but theu ye fh.:illT;ave'no 
 pity from God nor man. 
 
 Secondly, The damned fhall be punifned in hell with the 
 punifhment of fenfc : they muft depart from God into everhift- 
 ing fire. I am not in a mind to difpute, w^2t kind cFfire it is, 
 which they fhall depart into, and be tormented by for ever, 
 whether a m/aterial fire, or not? Experience will- more than 
 t'cisfy the cui-wiity of thofc^ who are difj^ofed rather to difpute 
 
 i i fibout 
 
374 ^^^ Puni/hment f>f Senfe in Hell. State IV.|-, 
 
 about it, than t<5 feck how to elcape it. Neither will I n: 
 wi.tli tlut qucftion, Where it is? It is cnoiu^h, that the ' 
 V. hich ucvor dielli, and the fire that is never ijuenched^, w 
 r.jtiiui loincwhere by impciiitent finuers. But (i.) i m.u 
 evince that, whatever k'-nJ of dre it is; it ib more vehenK- 
 and -^rriblc than any tire, wc, on earth, are acuudlntcU will 
 { 2.) I nu'lcondcfcciidon Ibmc properties uttHvl'i. herytornieat 
 As to the lit, ot'tl.cfc : Burning i* the mylt- terrible punii'i 
 rr.ent, and brings the molt €:<quilite pain and torment with it 
 B/ v/nit reward could a man be induced to hold ijut his ha:, 
 in the fl i;ne of a candle foranhonr? AU imaginary p'eatu; 
 c,\\ earth woulil nc, cr prevail with the moit vul'jptuous my 
 to venture to i<>d ;o but one hair" liourin a burni j^ficr) furnac 
 nor wcii'.d all the Tvealch in the world prcv-ijl whli t!ie mul: 
 coverou-. to d:) it. Yet, en i^iuch lower term*, do ifjoll mc:^, 
 in effeift, cvpofc i!'.e::-,!c!\''s to evcnallin^, lire in he'i, which 
 - f.iore ve!'.-.!n>?at; ^mi ituWAt tl^an any Hre wc on ciith arc a' 
 quaintcd with; as wil! .ij-pcar by the KoUowipf; conlideration 
 T. As inh.eavcn grace beincr brought to iib. pejicuTtion, proi. 
 nrsj plcal'urc do alio arrive at ihe.r height ti ere ; fo, (in being 
 f. >:-nc to its height in hcl!, tiic evil ot pu.iifhment doth alio arrive 1 
 r»t its perfcilion there. Whcretorc, as the joy> Ju Iicaven are) 
 ;ir greater than any joys which tlic fj-ints (obtain Qn.^rth, fiS ' 
 t\\c puniilrncnts of hell nvurt be grc.iitr.than any.earJ.Iy tc 
 -rncnts wlu t H >c v dr ; not only in rcf"pc«5 of. the continuance ■ 
 them, hut alio in relpcfl of'vcht.n'ucy and exquifitencf?, 
 
 2. Wliy are the thiups of the other worJd rcpre'cntcd to u$ 
 in an eartlily drefs, in the word ;.but ih.as the wc-iknefsof ourl 
 cap.icitie^ in fuel: matters (which the Lord is plcalcd to conde- \ 
 fcend unto) does re<:|uire it; it htn^'g always fuppofcd, that| 
 thcic things of the other world arc in their kind more perfcA, { 
 tl\2n tliat by which they arc reprefented ? When heaven is re- 1 
 ■ncfcnted to us under ihe notion of a city, with gates of pearl, ' 
 a'^.d the ftreet of g(»ld : we look not to find gold and pearls: 
 there, Which arr fo mightily prized on earth, but lijmeihir"" 
 nioie cxcsllcnt than tlicle finelt and moft precious things in t 
 world: wheA tlicrtfore wc hear of hcll-hre, it is ncceflutry wc 
 imderrta'^d by it fumeihing more vehement, piercing, and tor- 1 
 incnting, th.n any fire ever ftt n by our eyes. And here it is 
 worth conlidL»r\ng, that tlfe torments of hell arc held forth un- 
 der fever al other notioix than that of lire fiinply : and the rt- 
 .-^'ti of it is plain ; nain«ly, that hereby, what of horror i«5 wa 
 >r,g in 6ne notion of hell^ \% fuppljei by another. Why 
 
^ead Vi. Toe Pumjhmcnt of Senfe in Hdl, 375 
 
 leaven's happinefs repref€nted under the various notions cfa 
 rrealure, a Paradife, a Ftaft; a Reft, &c.'l»ut that tliere is not 
 '■)\-it oi' tbcfe tilings fuffici-nt to exprels it ? Even To hell tor- 
 r^:nts are reprel'ented under thenoticM of i:re : which tl^ dam-- 
 ficd are call into. A Jreadful repjcientation indeed ! ytt not 
 lufr.cicnt to exprefs the inilery of the ftale of finneri in them. 
 Wherefore Me hear alfo of the fccond death, (Rev. xx. 6.)^far 
 tlie d-amned in hell fnall be ever dying: of ^ the wine-prcis of 
 
 the wratli of God,' (chap. xir. 19.) whereiti they wi"! he. 
 
 trfxldcn iivk.iger, trampled in the Lord's fury/ (I'a-- Ixiii. 5. \ - 
 prelfed, bro.<en, and bruiretl_, without end ; * the worm tlnit 
 
 ♦ dicth nor,' (Mark ix. 44.) which {"hall eternally gnaw them : 
 ' a bottomlefs pit/ where they will be ever Unking, Rev. xn. ^. 
 It i- not fimply called * a fire,' but * the lake of fire and brim— 
 
 * rtone,* (ver. 19.) ^ a lake of fire burning with brimilone/ 
 (chap. xix. 20- ) than \yhich^ one can imagine nothing more 
 dreadful. Yet, becaule fire ^ives hght^ and light (as Solomon 
 oh<"e; ve?, Ecclcf. xi. 7.) * is fweet :' there is no light there, but 
 darknefs, utter darlincfs, Matth; xxv. ^o. For they mufl 
 have an ever lading night, lincc nothing can be there, which i^ 
 in any meafure comfortable or reficHiing. 
 
 ^. Our fire clnnot atfcfb a fpirit, but by way of fyinpathr 
 Mflth the body, to which it is uifued ■■, but hell fire t\ lil nut only 
 p'erce into the bodies, but directly into the fouU of ;ht; damned ; 
 for it is * prepared for tlie devil and his angcla,' thefe wickeci- 
 fpirits, whom no fire on earth can hurt. Job complains heavily 
 under the cbaftifement of God's fatherly iiand, fayirig, '' The 
 '^ anrows of the Almighty are within me, the poifon whereot' 
 *' drinketh up my- fpirit," Job vi. 4. But how will the ipirit* 
 of the damned be pierced with the arrow? of revengh?g jullice i 
 how will they be drunk up with the poifon of the curfe on thefe 
 arro.vs I how vehement muft tV.at fire be that pierceth ciie(fily 
 into the foul, and makes an everlaftVng burning in the !p:it, the 
 niylt lively and tender pai't of a man, wherein wounds or pain 
 are moft intolerable 1 
 
 Lastly, The preparation of thb fire evineeth the incxprel- 
 fible vehcmency and dreadfulnei? of it, The text tails it * pre- 
 ^ pared fire/ yea, the prepared fire by way of eminency. A> 
 the three children wTre not caH: into an ordinary fire, but a fire 
 prepared on a particular defign, which therefore was exceeding 
 hot, the furnace being heated fcven t'::iies more than t)rdira» y, 
 Dan. ii. 19, 22. So the damned ihall find in hell a prep'ired lire, 
 the like to which was never prepared by human ari. ; it is a f re 
 
 1 i 2 ef 
 
37^ The Tunijhm:nt cf S^rfc in H:U, Stale VI. 
 
 of God's nm prepi-hig, tlie ji'.-odu^fi cf infinite v/lfjom on a 
 partxulir deiifni, to den .f>nitrate the irjoft IlrJfr and Icvercdivijic 
 juiliceagahifl iin ; \\ liich may iullicieutly eviJer.ce to us the un- 
 concclviihle cxquiriU'iiefs the/ccF; Gt>i alv^avs acts "nivapecu- 
 !^.r way b^coimiig his own innuite grcatnci:^, wl-.ether for, or 
 a^'nfi^ the creiiurc: and ihcretore as the things lie luth pre- 
 pared for tr.'jiu tliat love h>rr»_, are great aJ^d g >od beyond cx- 
 prdjion or conception : fo cTne may concluiTe, tliat the tliings 
 he ];ath prepared ag?d:ill tholc who hate 'r.lm, are creat and 
 terrible beyond what men can citljcr Ijy, or tliic' Oi iheni. 
 '' The piJe of Tophct is ili-e and much wood, (the coals of ihat 
 *•' fire are c/teh of juniper, a kii.d of wo ul, which let, on fire, 
 *"• hums mol^ bcj cely, Pial. cxx. 4. > and tl-e breath of the Lor^:, 
 *' like a ilream of biiniftone, dotii kindle it," If^. xxx. 53. 
 Fire is more or Icfi vi.'lent, according 10 the matrcr of it, auU 
 the bj ealji by wh^ch it is blown : what heart then can fully 
 conceive the horror of coals of juniper, Mown up with the' 
 brcith of u,e Lord l Nay, God Ijnjielf will be ^ a cor.fumin.'; 
 * fire* ;'Deut. iv. 24.) to tlx.- damned ; iiilh.witciy prellnt, a> a 
 tlevovning fire, in their fouls and h» d'es. Ic1< a tcu^ful thir^ 
 to fall into a fire, or to be fhut up in a fiery furn.'icc, on earth : 
 bi:t t!^e terror of tliCle evanifntth, when one conlidersfhow 
 " fearful it i*; to fail into the hand.' of the living Gcd," wh-.h 
 is the lot of the 'damned : for, *' W'f.o ihall dwell with the de- 
 *• vourin^ fire: Who iliaU dwell \f^th everlaftirg burnings ?" 
 3:ii. xxxlji. 14. 
 
 As ti) the iecord point propofcd. namely, ' the properties,' of 
 tie fiery torments in hell." 
 
 I. They will be iiniverfal torments, every pirt of tl e crea- 
 ture beintj tormented in ihat flame. When one is call i.:to a 
 burning fiery furnace, the fire makes its *v\ay into the very 
 bowels, ar.d leaves no member unioucheil ; what part then^caa 
 have eafc, when the uiumed fwim in a lake cf fire burning whh 
 br'inflone i There v. ill their bodies be tormented, a;id fco.chcu 
 f.>r ever. And* as tl.cy fm^K-d, f > (hall they be tormented, in all 
 the parts Vnereof; that they Ihall have no found fide to turn 
 them to: for v/hat foundnefs or eafccan be to ^nv r 
 bjdy, which b.ing feparate^ fr^m God, and 'all »<; : 
 
 from liim, is ftiil in the p>angs of the Icc^nd dcilh, eve; J.) . :^, 
 but never deaii ? But as the foul was chief jn fui.ruip:, '^^^'j^ ^^ 
 thief in fufferirig too, bcin^ filled brimful of tliC wratl) of a fin- 
 revenging God. The damned fhall ever be under dccpelt im- 
 i: lli •:,: of C*r*^'« vindiifHve jullice agaiuil them : and this ^rt 
 
 wui 
 
Head VI. TheFynlfbmentQf^enfiln'HeU. ^Til 
 
 V. ill melt their fouls, within them, l;ke \vax. V/ho knows the 
 power of tliat wrath which had luch an eiiect on the Mediator, 
 itanding in the room of fiiiner^ Pul. xxii. 14. r*'' My heart ii 
 *• like wax, it is melted-in tlx* midlc of my bowci* !" Tlieir 
 minds Ih.'iU be filled with the terrible apprehenfions of God's 
 implacable v/rath : end whatever they can think upon, palt, 
 f rcfent, or to cornp, will aggravate their tonnent and anuuiTh. 
 Their -Wiil (hall be crolfed in all things for evermore: as their 
 Will was ever contrary to the Will of God's precepts ; lb Goti 
 in his dealings with them, in the other world, fliall have war 
 with their Will for ever. What they would have, they Ihail 
 not in the kail obtain i but what they- would Rot, fhall be 
 bound upon them without remedy. Hence no pl^lant attecti- 
 0!i ftiall ever fpring up in their hearty any more : their love of 
 complacency, joy, and delight, in any obj.e<ft whatfcever, lliall 
 be pluckt up by the root ; and they v\ill be iiUed with hatred, 
 fary, and rage, againil God, themlelves, and their Lllow- 
 creatures, whedier happy in heaven, or mlferable in hell, as 
 they themfelves are. They will be funk in forrow, racked witb 
 anxiety, filled with horror, galkd to the heart with fretting, 
 and continually darted with dcfpair ; which will make theni 
 weep, gnafli tlieir teeth, a,nd blafpheme for ever. iMatth. 
 xxii. 13. '* Bind him hand and foot, and take him away, and 
 *' call him into utter darknefs \ there ftiall l:c weeping and 
 '^ giiafniug cf teeth." Rev. xvi. ii. *' And there fell i.poii 
 " mca a great hail cut of heav<*n, every llone aboiit the weight 
 *' of a talent: and men blaiphemed God becaufc of the had; 
 *Mbr the plague thei-eof was exceeding great." Co.;!c'encc 
 will be a worm to gnaw and prey upon them; rem<5: le for 
 their fms (hill feize them, and torment them tor ever, and they 
 iliall not be able to (hake it off, as fometimcs they did ; for in 
 hell *• their worm dieth not," Mark ix. 45, 46. Their me- 
 n-K-ry will fe;\^e but to aggravate, their torment, and every new 
 refleclion will bring another'pang of angniOi, Luke xvi. 25. 
 *• But Abraham faid,, (viz. to the rich man in hell.) Son, re- 
 member that thou in tliv life-time receivedil thy good things.* 
 
 2. The torments inhicUare manifold. Put the cafe, that a 
 man were, at'one and the fame time, under the violence of the 
 gout, gi-avel^ and whatfoever difeafes and pains have ever met 
 together in one body ; the torment of futh a one would he but 
 light In coiiiparifou with the torments of the damned. For as 
 in hell there is an abfecce of all tl-iat is ^ood'and delirable, fa 
 there i* the coufuieace of all evils there j Ubc€ til t^e ejjei^ts of 
 
 I i 3 li\l 
 
378 n^ Tunijkmenl ofScnfi in HclL State IV. 
 
 fin and of the curfe fike their place in it, after the laft judgment; 
 Rev. XX. 14. *< And death and hell were call into the lake of 
 *' fire." There ihey will tiad a prifi>n they can never elcape 
 out of J a lake of tire, wherein they wiil be ever fwimming and 
 turning ; a pit, where they will never find a bottom. The 
 worm that dieth not (hall feed on them, as on bodies which are 
 interred : the fire that is not qucnchcti, (liall ilev«-ur them, as 
 tJeid bodies which arc burned.' Their eres fhall be kept ia 
 blacknefs of darknefs, without the leaft comfortable gleam of 
 light : their ears filled with the frigh.tful yei'iings of the infernal 
 crew. They fhall taflc nothing but tlie vincj^ar ot'God's wrath, 
 the dregs of the cnp of his furv. The Itench of the burning lake 
 of brimlVmc will be the fmell there; and they (hall feel ex - 
 Xremc pain . for evermore. 
 
 3. They wiil be moll exqu:rite arid vehement torments, 
 eauGog '* weeping, wailing, and gnafliing of teeth," Matth. 
 xiii. 42. andxxii. 13 They are reprcfented to us nnder the 
 notion of pangs in travail, which arc very (harp and cxquifite. 
 So fays the rich mm in hell, Luke xvi. 24. " 1 am tormented, 
 *' (to wit, a? one in the pane's of child -bearing,) in this flame." 
 «A,h I dreadful pangs ; horrible travail, in which Koth foul and 
 i«>ly arehi pan^ t>getl>cr; hclpl^I^ travail, hopelefs a»*d end- 
 lefs ? the word u'ed f r hell, Mitih. y. 22. :!i\\^ in diver- other 
 place*: of the New Teflamenr, properly denotes " the valley of 
 iinnom;" the name being taken from the valley of the child- 
 Tcn of Hinnom; in which was Tophet, (2 Kings xxiii. 10.) 
 ■"**'lH?re idolaters offered their children to Moloch. Tiiis is fa'd 
 to ha\'e been a great brafen idol, with arms like a man's : the 
 "n'hich bcin^^ heated by fire within it, the child wa^ fct in the 
 liuniing arms of tl^e idol ; and, that the parents might not hear 
 liie (hrieks oF the child burning to death, they beat drums in 
 the time of the horrible facriuce; whence the place had the 
 «ame Tophet. Thu? the exquiHtcnefs of the tornrrnts in hell 
 sire pointed out to u- . Sone have endured grievous tortures on 
 earth, with a furpnflng obilinacy and undaunted courage: but 
 mens courjae will fail, them there, when they find themfelves 
 t^llen into the liands of the living God ; and no out-gate to be 
 c<pe^ed for c.er. It is true, there will be degrees of torment 
 jn hell : ** It (hall be more tolerable for Tyre and Sidon, than 
 *' f)r Chprazin and Bethfiida," Matth. xi. 21,22. But the 
 3eafl: load of wrath there, will be unfupportable ; for how can 
 the heart of the creatvire endure^ or hi* hands be ftrong, when 
 God himfelf is a <on6*i»ing ^rc to Xxn \ When tiie tares are ^ 
 
 boufid 
 
He id VI . 'The Puniflnneni of Senfe in Hell. 3; 
 
 bound in bundles for the fire/ there will be bundles of covetous 
 peribns, of drunkards, profane hvearcrs, unclean perfons, for- 
 mal hvp'jcrites, unbelievers, and dclpil'ers of the gclpel, and the 
 Jike : 'the leveral bundles being call into bell-Hre, lome will 
 burn more keenly than others, according as tlvcir iins Iiave been 
 more heinous than thefe of otht- rs : a licrcer flame will feize the 
 bundles of the profane, than the bundle of unia-.iftilied moi-alii'ts ; 
 the furnace will be hotter to thofe who fmncd againfl light, 
 than to thefe who lived in darkuef;., Lukexii. 57, 3S. ** 'i'h;;t 
 *' fcrvant which knevi' his Lord's will, and prepared not h:m- 
 ^' feif, neither did according to his will, fhall be beaten witli 
 '' niatiy llripe?. Bat he that knew not, and did commit things 
 ** worthy of ft ripes, (hall be beaten -with few ilripe^." But 
 tl>c feiitcnce conimon to them all, (Matth. xiii. ^c.) <' Biiid 
 '• them in bundles to burn them," ipeaks the greatest vehe- 
 mency and exquifitenefs of the lowed degree of toiTnei^r i » hell, 
 
 4. Tncy will be uninterrupted ; there is no intermilTion 
 there; no cafe, no not for a moment. They " ihall be tor- 
 ^' mi n ted day and nii^ht for everaid ever," Rcv.xx.io. Few- 
 are ib tolfjd in this world, but ibmetiuKa they get reft ; but ^ic 
 damned ihall get none ; they took tht-ir tell in the time appoint- 
 ed of God for labour. No ftorms aro readily feen, but there is 
 f)me fpace between Ihowcrs : but no inttrmilTion in the ftorm 
 that falls on the wiekcJ in he!!. There ^eep will be calling 
 unto deep, and the waves of wrath continuJly rolling over 
 them. There the heavens will be always black to them, and 
 they (hall have a perpetual night, but no relt, Kev- xiv. 10. 
 *^' Thei' have no reft day nor night.'* 
 
 5. Tl-iey will be unp'tied. The puniftimenf^ in^iiflcd on the 
 greaeeft malefactt)rs on eavtlx, do draw forth fome compaiTion 
 from tl)em who behold ti^em in their torments : but the dam- 
 ned fnall have none to pity them. God will not pity tr-em, but 
 ** laugh at their calamity," Prov. i. 26. The blelk-d c-'mpany 
 in heaven fliall rejoice in the execution of God's righteous judg- 
 ment, and fnig while the llnoke rifeth up for ever. Rev. xlx. g. 
 ** And again they faid, AUelujah: and her fmcke rofe up for 
 " ever and ever." No compaflion can be expected from the 
 devil and his angels, who delight in the niin of the children of 
 men, and are, ami will be for ever void of pity. Neither will 
 one pity another there_, where every one is weeping and gnr". fil- 
 ing his teeth, under his own infupportable anguilh and pain. 
 Tliere natural aiTeftions will be extinguiflied : the parents will 
 not k>Ye tl;eir children^ nor cliiidren their parent; ; the mother 
 
 ■will 
 
^Zo The FuKlJhment $fSvn/\f in HelL State IV. 
 
 •11 not pitv; the llau^^hter in thet: flames ; nor \v^'l the daugh- 
 ter pily V'.c r.iother : tbe fori will (hew no regard to h:s fiiher 
 theie, nor the kivant to hh maltcr, •^here every one wiH be 
 roaring uuderbis own tcr:r.er.t. 
 
 Lastt V, To cr.npkte ihvir mjfery, their torments fhal! be 
 eternal, F>.ev. xiv. 1 4. -^ And tbe linokc ot their torment atcend- 
 " ed up f r ey^r-and ever.*' Ah ! what a fiigi\t.t\;l cafe is il.iis, 
 to h^ t ': ■ thm whole body and foui, an.-i liiatnot with 
 
 ore kJr*. .r, but many i all of theie molt eNciuiiite, and 
 
 'Ai th;s w!L ;vuc any intcnriiiion, and 'aHV-cuw pity h-om any I 
 what he.1. i: can conceive th«:)fc tilings wiihout horror ! Never- 
 thcleis, it tbi* mod miserable <iale were at length to have an 
 end, that wonldattord ibme comfort : bat the torments of the 
 damned w-i'l have no end ; of the which n-.ore afterwards. 
 
 Use. Leim from thi:-^ ( I.) The evil of fm. It is a ft ream 
 
 that will carry down ihc fm^ier, till he be fv^aUowed up in an 
 
 ocean of wiv-th. The pleallves of fm arc bought too dear, at 
 
 the rate of everlafting bmnings. What availed the rich man's 
 
 purple clothin^j, and fiimptuousfare, when, in hell, he was wrapt 
 
 up in purple iJames, aiid could not have a drop ot' water to cool 
 
 bis tongue ? Alas! thai, men fiiouid indulge themfelves in fin, 
 
 wh'ch will be fucb bittcrriefs in the end ; that they (hould arink 
 
 lo greedily of the poifoi;ous cup, and hug that fcrpent in their 
 
 bdom, tliiit will iti:*^ them to the heart, and gnaw out their 
 
 bowels at lenpih I 2. What a God he is, m it'i whom we have 
 
 to.clo: wr,at a hatred he bears t(5 fin, and how fcvereW he 
 
 punifhet"h it. Know the Lord to be nioR juil, as well as moO: 
 
 irei clfal ; and tlvink rot that he is luch an o.ic as yoa are : away 
 
 V -th that fatal miflake tre it be to-j late, Pkl. 1. 21, 22. 
 
 ' ■ Tho:i thoughtell ihat i wa^ altogetViCr fach an one as thyfclf : 
 
 '^ hut I will reprove thee, and' fet tl.em in order before'thinc 
 
 *• eyes. Now confider thu, yc that forget God, lefl I tear you 
 
 ' in plecc>, and there be none to deliver.'* TV.e fire prepared 
 
 - t'^^e devil and his an^eh, as dark as it is, will ferN'C to diicover 
 
 ' > be a levere Kcvcngcr t»f fin. Laftly, The abi' ' ' 
 
 :'.y of fic'/m;7. to tl^ Lord Jefus Chrilt by faith ; the 
 
 y. ,,: ;y f rvjUitancc, and holincfs of heart and life. 
 
 .'.V. per c : Mr- .! is purfuing thee, O iinner ! h^ile and cl 
 
 to the city of refuge. Wafli nosy in the fountain of tl 
 
 Me4iator'5 blood, that you may not pcnOi in the lake of fire. 
 
 Open thy heart to bim, left the pit ciofe its mouth on tlice. 
 
 Lea\c tliy lins,. cife they will ruia thee; kill them^ die they 
 
 will be thy dfcaih for cvtr. Lc. 
 
He2 d VI. Jhe ?itn]Jhm:nt ofSenfe in Hell. 38 f 
 
 Let not the terror of hell-fire put thee upon harci,rji>g thy ' 
 heart more, as it may do, if thou entertaio th.at wkkcd tKeuglrt, 
 viz. *' There is no hope," Jer. ii- 25. which, perhaps, is r.-.ore 
 rife among the hearers of the gofpel, than masy arc aware of. 
 Bjt theie is hope for the worft of finners. who will come unto 
 Jefi's Chrift. If there are no good qualifications in thee, (dc^, 
 certainly, there can be none in a natural man, none in unyTnan, 
 but what are received from ChrilV inh^m,) know, that he has 
 not fcilpended thy welcome on any coed ti\:alifications : do 
 thou take himftlf and his ialvation, freely oHcicd unto ail, to 
 whom the gofpcl conies. *•' Whoftx-ncr wiil^ let him take of 
 "■ the water of lite freely," Rev. xx'i. 1 7. ** Him that cometli 
 **' to me, 1 will in no ways cad out," John vi. 57. . It is true, 
 thou art a fmful creature, and canft not repent ; thou art un- 
 holy, andcanft not make thyfclfholy : nay, thou haft elFayed 
 to jepent, to foklake iin, a;id to be holy, but lt:ii milfed i*!f 
 repentance, reformation; and holincl's ; and therefore, '• Thou 
 ^- laidrt, Thcrsisno hope. No, for 1 have loved ftrai^gers, and 
 " after them will I y'O." Truly, no marvel, that the fucccl* 
 has not anfA ered thy expectation^ iince thou halt always begun 
 thy work amifs. Br.t do thou, firil of ail, hoDour God, by 
 believlno the tellimony he hai given of hi? Sc n, namely, that 
 etemal life is in him : and honour the Son of God by "bcTievh::; 
 on him. th.it is, embracing and falling in with the fiee oS'es cf 
 Chrift, and of his fal. ation from fin and from wAth, mcde to 
 tl^ecin the crofpel, truftir.g«in him confidently for nghteoLfnds 
 to thy julVilication, and alio for fanctificat'on ; feeirg "^ God 
 *' he is made unto us both righteoufnefs and fan^i£cation," 
 iCnr. i. 30. Then, if thou hadft as much credit to gire to 
 the word of God, as thou wouldft allow to the word cfan 
 honeft man offerinij thee a gift, and faying, take it, snd it is 
 tliine ; thou may ft believe that God is thy God, Chriit is thine, 
 his faivartion is thine, thy fms arc pardoned, thou baft ftrcn;^:h 
 m hinv for repentance and for liblinefs : for ail theie are made 
 over to thee in the free offer of the golpel. BeHi?v mc^ on tbe 
 Son of God, thou art jullificd, the ciufe is removc^h And 
 v/hii£ it lies upon thee, how is it pcftiblc% thftu-fhou'dft brin?/ 
 fofth the fruits of i^olincf- i* But; the curie k lemovec;, that 
 deatii. which feized on I'-ce with the lirft Adam, (according to 
 the threatuing. Gen. ii. 17.) is taken av.ay. 'L: cnnicquence 
 of which, th.ou ftialt find die bands <if wickcdntfs (now holding 
 theefaft in ini^?enitcncy) hioken aiur-der, as the band? cf tliat>' 
 atfa; foas tlijiu wilt beable toTcpeut indeed Jrcm the heart : 
 
 thou 
 
3^2 Szcicly v)Uh DtvUs. Srate IV. 
 
 tliou flult fi id the fpirit of life, on u!iofe departure thit death 
 enfucd, returned to thy foul ; fo as thenceforth thou (halt be 
 enabled to live unto righteouliief?. No nun's cafe is (b bad, but 
 it may be mended Ciiis way, in time, to be perfectly rjght in 
 eternity ; and no Iran's cafe is fo good, but another way being 
 tajen, it will be mirrrd for time and eternity too. 
 
 ill. The damnetl (hAil ha>e the focicty of tkvils in their 
 nr.fertble Itate in hell : for they muft depart mto fire prepared: 
 * for the devil and his anj^els.' O horrible comp.-.nv 1 O fright- 
 f'-il afP^natJon ! .wlio would chufe to dwell in a p.ilaec haujvted 
 by devils ^ To be confined to tl.e molt plcalir;t fpot of earth,* 
 with the de\il and hi> infernal furies, v/ould be a moll terrible 
 coniinement. How woiild meos hearts fail them, and tlieir 
 ha'r ftand ur>, fijiding ibemfclves cTivironed with the hcHilh 
 crew, m thac cafe ! but ah ! how much moi e terrible muft it 
 fcf, to be call with the devils inco one tire, locked up with 
 them in one dungeon, fhut up with them in one pit 1 to be 
 clolld up in a den of roaring lions, girded about with ferpentf, 
 furrounded witli venomous afps, and tt» ha\ e thy bowels eaten 
 out by vipers^, all together, and at oi^cCy is a comparlfon too 
 low, to fhow tiie ra:iery of the damned, fiiut up in hell with 
 the devil and his angels. They go about now as roaring lions, 
 feeling whom they may devour : but then Ihiil they be con- 
 fined in their der.s with their prey -, they ihall be filled to the- 
 brim with the wrath of God, and receive the foil torment, 
 
 iMatth. vin. 89) which they tremble in expeflation of, 
 James ii. 19,) being call: into the fire prepared fbr them. 
 How will thele lions roar and tear ! how will thele ferpents 
 hifs ! thefe dragons vomit out Pne ! what horrible an^uilh will 
 fcizc the damned^, findinp: themfelves in the lake of lire, with 
 the devil who deceived them; drawn h'ther with the filken 
 cords of temptation, by thefe wicked Ipirits ; and bound with 
 them in everbfting chains under darknefsl Rev. xx. 10. ** And 
 ** the devil that deceived them, was caft into the lake of fire 
 <' and brimftonc ; where tl.e beaft, and the falfe prophet are ; 
 '* and fhall be tormented day and night for ever." 
 
 O ! that men would con fider. this in time, renounce the devil 
 and his luib, and join then:fclvcs to the LiDrd in faith and holi- 
 nefs. Why (hould men chufe that company in this worW, and 
 delight in that f<>ciety, th.ey would not defrre to afTociatc with 
 in the other world ? Thofe wIk) like not the company of the 
 ^inti on earth, Avill j^et none of it in eternity : but as godlefs 
 company is tbdr delight now, they will ai'terwards get enough 
 
lit 5(1 VI. Mlfcrabh Stnte efthj Djmrtsd, 383 
 
 fit, when they have an eternity to pils in the roaring arJ 
 
 ifpheming fociecy ot devils aiid reprobates in hetl. Let thole 
 
 !io ulc to invocat? the devil to take them, Jbberly conlider, 
 
 at the' co.Rpany d often invited, \v":l be ternble at 'ad, 
 
 vhen come. 
 
 IV. And ladly. Let us coofider the eterrJtv' of the v.hole, 
 t'^e evcriaft-.ng continuance of the niiierable llarc ct* the 
 damn^fd in heli. 
 
 First, If I could, I fhould fhew what eternity i?, I mcdr., 
 t'ae creature's etenitty. But who can meaiiire the \rat^5 cf 
 tlieocein ? or who can teil you t:,e day?, ytrars, and ages of 
 eternity, ■« hich are iaiinitely more t!:an the drops of th.j ocean ? 
 None can comprehend cicn.'rty, but the ttsi-nal G d. Ftemiiy 
 is an ocean, whereof we wiil rever Ice the Ihore: it i^ a dfep, 
 where we can find no bottom ; a labyriiitl:, iroiri whercewe 
 cannot extricate ourfelvcs,, and wiicre we fiiall e'. er !ole the 
 door. There are two t'lings one r.iay lay of it, (i ) It has a, 
 beginning. Gcd's eternity his no beginninj*. but the crea:ure*s 
 eternity has. SoT.etime there was no Inkeoffir^; and titofe 
 who have been there, for lomc thoofaid- of years^ were orrce. 
 In time, as we now are. But (2.) It 'hall never have :m cjad. 
 The fir!t who entcreJ into the cteriity of wo, is as far frcvB 
 the end of it, as the lalt, who IhaH go thither, wiU beat h'3 
 entry. They who Iiave launched out farthcft intvj that r/cea::, 
 areas far from laad, as they were thef ril m»xnent their wcit 
 into it : and thoufands of ages after t?t^. they will be as far 
 from it as e . er« Wherefore, eternity, which i- before us, h a 
 duration that hath a beginninc:, but no e d. It is a berinnrr.g 
 v.'ithoi'.t a middle, a beginning without an end. After m'lhoi.s 
 of years paft in it, llill it is a becnuifuig- God's wrath, vr h-^', 
 will ever be * the wrath to come.* But there is no n 
 eternity. Wlien miliioiK of ages are pift in etem-r'-. 
 pall bears no proportion of what isto come; no r, 
 one drop of water, f-tllinf; from the tip <if ovc s • 
 to all the waters of the ocean. There i-*«-.o tnd cf !t: whiie 
 God is, it fnall be. It is an entry withoi:t a*! ovt- ■'' > 
 continual fuccelTinof ages, a glafs alwaw roinirn':. 
 Ihall never run out. 
 
 Obferve the coutintial ruccclTir»n of hours, dav^, months, 2nd 
 years, how one iHllfol'.o.vs upon another fvan^ thiraie- of eter- 
 nity, where"n .there is a coiit! :ia.:l faccelKoo wifhoL't cat'. 
 When you po out in the night, and be'^clJ the fta?^cf heaver^ 
 how they cannot be numbred for mrdtitdJe, ^link of ttie-^rf^i 
 c' c*-:-n'ty ; codidericg withil, there i» a c:::r.: definite 
 
 nuar- 
 
384 ^^'^ Eisrmty Qf the mifcrahle State IV. | 
 
 numl^cr of the ftars, but no number of tlie ages of eternity. 
 
 When, you i'cs a Waler rannbg, tbink haw vain a thing it 
 
 would be, to fit down by it, and wait tiJl it (hould run out, 
 
 that you miy pafs o. er ; look !iOw new water dill facc^eds to 
 
 tliat ulich palleth by yoj : and therein you will have an 
 
 imjrjc of eLcTTiily, whkh is a river rl:at ce.c;- dJM:s up. They 
 
 who wear rings, have aa image of ctcrrity on their Fingert 
 
 «nJ t'r.ey wIm) handle the wheel, have aa emblem of eterr^itv 
 
 htfore tl.eiTi : for to which part f(5ever of the rinj^ or '.vtieel o:.; 
 
 lo<jhs, one will itili fee another part beyond it ; and on whatio- 
 
 c\cr nioincnt of ctcrniry yv,\i cordefceud, there is ftiil anotV.£. 
 
 beyon di:. V.'hea you are abroad in the Fields, and btiho; 1 
 
 pHes of the era^'s ©n the earth, v.+iich no mr.n czxi reckon ; - 
 
 with yourveives, that, were as many tliouGnd t«f'year>to co.r.c, 
 
 a? ihere are piles of grafs c^n the ground, even thole would 
 
 l«av« an end at Itrngth, but eternity » will have none. 
 
 "VVhe^ you look to a mountain, imagine in your hearts, bow 
 
 >j:d it be, e^'e that mountain fiinjld be rcajtived, by a 
 
 1 cc T-'n^ but on^e every thoulaud years, and carrying 
 
 : .11 of the duft theipof at once; the mountain 
 
 ^ . \>z removed that way, Ind brought tf) an end ; 
 
 1 :i eicmitv wiil never end. Suppofc this Avith refj>ecit'\o all 
 
 : 2 : .jata'ns v^ the ejirtli ; nay, v^'iih relpfft to the whole 
 
 :" the cartii ; the grains of d ulh whereof the v. linle earth 
 
 ap, are not iiif iiiite, and th.creforetlie laft grain would,' 
 
 ^-riuj, cgirre t!> be carried away, in the way fupoofed : 
 
 -n tliat floNSftril worl. would be brought to la twiS. 
 
 ^KriM'A he, in efied but l>Ct;i:ining- 
 
 c are fbnie rude draughts <jf eternity : a*^ now add 
 
 ^.id woe to this eternity, what tongue can exprels it ? 
 
 » . iL iieirt can cTOceive it f In what balc^ncc can tliat Hjiferj 
 
 '^A that woe be wei^Vied \ 
 
 ' ' " ' T y. Let us^'takc a view of what i? eternal in the 
 
 J-imncd in I^eU. Whiitrr»ever is included \% the, 
 
 v .tence, <- termiivrg their eternal ftate, is everlafting : 
 
 e all die doleful injircd?ents of th-eir miferable ftate will 
 
 Ct they wiil never end. The text ex; ' - - 
 
 >e, into which they muft: depart, to be t 
 
 ' >ar Lord eifewlicre te!ts us, that in fceii " the t ::\; 
 
 cr be qi'eijthed/* (Mirk ix. 43.) with an eve to 
 
 : c . il. . of iiinnon>, in wh'ch, bcddes the already mentioned 
 
 •.. for buTino: <i^ the children of Moloch, there was aifo 
 
 * oijcrFire l^urmngcuatiuually, to conikoethe dead carcafes, 
 
 aud 
 
1/ 
 
 ler.^ VI. C:uti q/" the Qamn,::, 3^5 
 
 ana filth of.JerufalemT fo the fcripture rcprcfcnting hcli-fire by 
 tlieiire of that valley, fpeaksit not only to fee moil cx^utiite, 
 but alio everlailing. Seeing thvii the damned nijfl depart, as 
 ciirfeJorcs, into cverlaflbg fire, it is evidence ihat, 
 
 III, The diFTjned themlelves fhall be cremal : they xriilhavs 
 a, being fyr c\i\', and wiii never be rubttancialiy deftroyed, or 
 annihilated. To what end is the fire rter.iai ; if thefe who 
 are cad i:ito it, be not eternally In it ! It is plain, the evcr- 
 Jading contin'.nnce of the fire, is an aggravation of the raifery 
 of the damned : but furely, iftht'v be annihilated, or lubitan: - 
 ally delb-oyed. it is all a c?Se to them, \f hether the fire be evcr- 
 laftiri^, cr not. Nay, hut :!iey depart into everlairlng fire, t^ 
 be evc't-l:.:{V:(igIy punilhed in ir, Mitth. xxv. 46. *• They fhaU 
 " go away into everlalVfr^puiilhnieut." Thus the.evv-cutioa 
 of the feutencc, is a certain difcovery of the n^eaning of it. The 
 "Worm that dieth not, mult have a fubjcft to lire in : ihcv^ wh > 
 ■fhall hive ** no rcll, clay nor night," (Rev. xlv. IT.) bin: ftiail 
 -be *^ tormented d^y and night for e\'cr and e; cr,'(chap.xx. 10. ) 
 will certainly have a be^ng i'or ever and ever^ and n^it be brcu,^h: 
 ^nto a fLate of eternal re'.t in annihilatio.i. De;hoyeJ Ln':.eii 
 ther fhaJI be : tut their deilradlion will be an c- erhilhig de- 
 ftru<5tion, (2 ThefT. i. 9) a dellruition of their well-being^, but 
 'Rvot of their being. \\'':.it ii deftroyed, is not therefore anni- 
 hilated : '•' Art thou come to dellroy us ?'* ii^id the devi^ unro 
 Jefus Chrifl, Lukeiv. ^4. HowLcit, the devils are afraid of 
 torment, not of annihilation, Matth. tiii. 29.-** A.t-thau come 
 ** hi^er to torment us before si'.e timef" The ftate of the 
 clamftl is indeed a ftste of death: but fifch a deat-^ it is, as is 
 oppolite only to a happy \\i^ ; as is clear frpni other n'Jtions of 
 their ftate ^ which necclfaTily include an eternal exiftence^ o: 
 - hich b f )re. As thev who are dea'^m-Gn, are dead to God 
 id hotinefs, yet live to fin : fo dying ^keli, they live, but 
 ijpirated from God, and his favour, ia which life lies, Ffal, 
 XHX. 5. They ihall ever be under the pangs of deadi ; ever 
 d\ ing, but never dead, or abfolutely void of life. Kow defir- 
 abie would fuch a death be to them \ but It r/ill fly. from them 
 for ever. Could each or.e kill another, o^ could they, with their 
 o\vn hands, rent tiie^feives into lifelds pieces, their mifery 
 wourt q; icIJy be at an end : but there they mult live, who 
 chufed d-:-ur., and jefuled life; for there death lives, and the 
 e.id ever begins. ' " " . - 
 
 2dly, The curfe {hall I y upon them etemallyj. as the ercr- 
 liiliiiiT dMi'u, to hold them in tlie evsjbitiog.are; 2 chaia ^.at 
 
3^6 The Etsrnity of the mifcrahlo S:a;cXV. 
 
 fliiU never be loofctJ, being fixed for ever about tl-.c'n, by tbc 
 drcadtul fentence of the eternal judgment. This- clifi-n, wbicni 1 
 fpurna the united force of devils held fall by it, is too ftronpj to ' 
 be broken by men, wiio being iolemnly ^naihematized, and 
 devoted to deft ruction, can never be recovered to any other uic. 
 
 2dly, Their punilhmcnt ihall be eternal ; Matth. xxv. 46. 
 '^ They fhj.U go away into everlalting p-unAment." They 
 will be, for ever, feparat^ from Got! and Clirifi, ai^.d froin the 
 fociety of the holy anc!;els and faints: between whf^rii and them 
 an iinpaiHble gulf will be tlxeJ, .Luke xvi. 26. ''Between its 
 ^' and you, (iays Abraham, in the parab!?, to the rich man in 
 '' hell) there i; a great gulf iixed, ib ttiat they wh'ch WQuld 
 ** pals from herice to you, cannot : neither can ihev pafs to us, 
 *' that would come from theace." Tbey fliall .for ev|5>r^ have 
 the horrible fociety of the devil and his angels. There will be 
 no chantre ofcovnpany for evermore, in thattcgion <>f. darknefs. 
 Their torment in the (ire will be ^verlailin^ : they rniift live 
 for ever in it.. Several authors both ancimt and mDdcrli, tell 
 •ys of earthen -tiix, or Salamander's hair: that cloth madec: , 
 beuig call into tlie lire, is fo far from being burnt or cQn'.hm-u, 
 that it is only niade clean thereby, as otlier thiiigs afebv waOi- 
 inri. But, however that is, it is certain, the damned fhal^ be 
 tormented for ever and ever in bell fire, and not luMjian rally 
 ilefiroyed, Rev. xx. 10. And indeed DOtbi.^g is aiyijltfilated by 
 fire, but only di/iolved. Of \Vhat nit^rd loever heil-fire i», no 
 queftion, the fame God, who k^pt the bodies of the ihrec- child- 
 ren from bnrninc; iii Nebuc!.«;dnezzar's fiery furnace, can al(b 
 keep the bodies of tiie.d;minc/i from any luth dilfoluiioii by hell- 
 fire, as may infer privation of life. 
 
 Lastly, Their ^.uowledirs" and fcnfe of their mlfcry (hall be 
 eternaU and tlyey (liall aifnredly know that it will be eternal. 
 How delirabic would it be in them, to have their feafcs for ever 
 locked up, and to loft the confcioufnefs of their own mifery ; as 
 one may rationally fuppofe it to fare at length with fome, in the 
 jiunifnmer.t (;f death ^fljcled .on .them.cai earth, ;ind as it is with 
 ibmc mad people _jn^ their wAif'^p.bk ta,(ejbut that agrees not 
 with thc'notion of/' tarnficat.^jv ewer .and ever, nor the worm 
 ~<' that dieth not.** ^ffty., they vviUever have a lively feeling 
 of their mifery^ and ftrong.ci^iinDjjrei'fibits of tlie wratli of God 
 .^galnjt them. , A^d tUn,t^:*iHlt^u intimation of the eternity of 
 their'ji^in<m:T»ent,n3a.^';jO>l''iemi b^ the Jadgc^in their fcrftence, 
 -will fix fucb !nn^rei]R;^usx>f ijie ^tcrnitv of their milerable ftatc 
 •Mpon their min^s, ^ t|?sy.M'iil.pp><er',.be able to lay afide/but 
 "i ilj continue )V It h. theoi!$ycn[noie>-to complete their mit'ery. 
 
 • ' Thia 
 
Head Vr. StaU of th'e Damned, 387 
 
 This wiii nil them with everlafting defpalr, a moft tormenting;: 
 palTion, which will continually rent tlicir hcaits, as it were in 
 a ihoufarid pieces. To fee floods of wrath ever coirJng, and 
 Ticver to ceafe ; to be -ever in torment, and withal to know tliere 
 ihiil nf ver, never, be a releafe, -will bs the cape-ilcne put on 
 the iTHfery of the da:rjned. If '* hope deferred, rr.akcth the 
 ** heart fick, (Prov. xlii. 12.) how kniingwill be, hope rooted . 
 up, {lain outright, and buried for ever out of the creature'^ 
 iif^ht 1 tiiis will fill them witli hatred end rcge agair.ll God, 
 their known irreconcileable cneruy^ and linder it, they wili 
 roar for ever like wild bulls in a n^rt, and nli ti»e-p:t witli bbf- 
 pijemits evermore. 
 
 Lastly,! might here fn^w the renfonaWencfj cf the eternity 
 ftf the pu.iiihxient of the dimned ; bat having already fpokeof 
 it, ifi vinJii-atiiig the juilive o'l Gtxi, in his fubjeifling men in 
 tiieir niturai ftatc to eternal wrath, 1 <'nly remind you of three 
 things, (i.) The infinite dignity of the ^arty oSt^iz^ by fm, 
 requires an irifinite pui.ifhment to be iiffticled for the vindicztiou 
 of hi« honour : fmcv the denicrit cf fm i ilcth recording to the 
 ciignity and excellency of the pe.ion aj^ainft whom it is com- 
 mitted. The party oStmded ii the great God,.the chief cood : 
 the olfender, a vikwcrfn; hi reipccl of perfection intinitely 
 •diilant from God, to whom he is indebted for all that ever h« 
 had, implying any good, or perfection v.hatfcever. This iliefl 
 requires an irifinito panlfflmcnt to be jnfli^ied on the fint.er, tV»c 
 which, fince it cannot, in him, be infinite in value, muff netxli 
 be inlinite in duration, that is to fay, etemal. Sin is a kind of 
 intiniie evil, as it wrongs an iulinite GodV ^"d the j^uilt ani 
 defilement therenfis never taken awav, but endures for ever, 
 uiilcfs the Lord h-.nfeif in mercy do remove it. Gcd, who is 
 olFctuled, is eternal, hii being never comes to an end : the fh^fut 
 ioul ii> immortal, and die man ihail live for ever : th.e iii ner be- 
 ing without ilrength, (Rom. v. 6.) to expiate hi? guilt, can 
 nsv:;- put away the offence ; therefore it ever remains, tvilefs 
 the Lord 60 put it away himfel^, a? in the ekft, by hi? Sop';* 
 blood. WI.erefore tl-.c party ^DfTerided, the offender, aixi the 
 Oifencc, cvi^r remi^iviinp, the puiithment cannot bur he eternal. 
 (2.) T!ie ^nner would 1 a^'e continued tVe cocfe of hi«^ picvo- 
 cat:oi\s agaiaft God, for ever without end, if Gcd had not put 
 a cW-In to it by death. A^ loriu as li»cy were capable to £<5l ' 
 ' ai^^ft hyn, in ihis worUh they did it; and therefore iuftiy he 
 v.'^ilhact igainit them, while he is ; that is_, for ever. G<xl whu 
 ':diieth of ;hc will, intents, and ioclioatio^^ c f ti.e heart, m-^^t 
 
 Kki jl'Jr 
 
3^3 /I Mcafunng Ej&od, S:ate IV. 
 
 ja«ljy do againfl fiiinerf, id pup.ijiiing, 2* tV.ey would have done 
 acimit 1j:t», in (rixiii:*^^ Laitly, (the' 1 put ilot the iVrcfs of 
 tl»s m«ttcr here, yet) \i ir jui'l and reiioiiabie the dam!>edfu^.j! 
 «■ ■ . iihletncy wiJi lin eternally mhdl, *' giialhing their 
 
 • 1 ." (IvLilth. v.ji. 12.) un.'er iheir p.un, iu i'a;^;f, envy,. 
 a.iJ grudge, (compare A<5li vii. 54. ?ial. csii. 10. I.'oke xiJi. 28;) 
 and tlc'"pi.«.;i;i::g GoJ there. (Rev. xvi 21.) wuit'aer they are 
 *' diivcii a'vvay in Uicir VvicXcJueC^," Prov. xiv. 42^ Tlrat liic 
 wicked be punilhed u»r their,v/i<_keduefs, is jjit: and it 3s mi- 
 wavi incuniiilcnt wiih juftice, that the hf 11115 "^^ f'-<^ creature be 
 continued ior ever : '*^ujer:*.->re, it is juft, that the da4r;ncx],. 
 conrnti-ng wicked eternaily, do fa)f;ir 2tcrn.iUy for their wlck- 
 odiiefs. The mifery, under which* they Jin, can neither fjee 
 tliCsn froifi the dw-bDol"' obedience, nor c.scufe ihcir iHinini;, aad 
 sn ike it bhm2lc&. Tiie c/cat urs, as ailci c.iturc, is bound un-.o 
 •bcdicnte to his Creator, and 4io punillunent. infi »^ed on him,. 
 ca.itVec him from it, more than the m.ilcfa<flui *s prUojis, irons, 
 wh';>p;ng, and the i;kc, do fet ):im at nbcrty, to c<;m;nit anew 
 the crimes for which he is i:nprirjncd, or wliipt. Ncitlier.can. 
 the torments of the damr.ed cxcur.? or mai-.e blainekTo thtrir 
 horrlb'e fiunn^ umier tf.em, more ll:an exqu'.utc pains, infli^^ed 
 i:pon men on earih, can excule their murmuring, tVetting, a;id 
 blaTpLexi'^g againil God andcr t?:em: for it it net the wrath 
 of God, but their own wicked nature,^that is the true caute of 
 thoir fmnlng under it : and fo the holy Jefus bore the wrath of 
 G jd, without lb much as one unbecoming thougb.t of Got', and 
 far Icfs any one unbecoming word. 
 
 Use I. Here is a Mcafuring-Reed.: O! that men would 
 apply it. Firll:, Apply it to your time in this world, and you 
 , will find your time to be very ihort. A pr<.)lpe<^ of much ti;nc 
 t')come, proves ti;e ruin of many louls. Meii will be reckoning 
 incir time by years, (like tlutt rich man, Luke xii. 19,20.) 
 when it may bet, there are not many houvs of it to run. But 
 reckon as you wili, laying your time to the mcMuring-recd of 
 eternity, you will fee your ' age is as^nothing.' \V!)at a fnall 
 and iaccmfiderabie point is fi'^ty, eiglit)', or a hundred years, in 
 rcfpecT: of eternity ? Compared with eternity, tiieje is a L^reater 
 diiproportion, than between a hair's breadth and the circum- 
 ference of the whole earth. Wi>y do we flcep then in fuch a 
 •fhort Ci^'y while we are in hazard of lofmg reil tlirough tlie long 
 night oi'tternityf idly, Apply it to your endeavours for la^- 
 vation, and the/ wili be found very (canty. When^nien are 
 prurcU lo dUi^^Ciice ia their fulvaUon-M urk, they ^e ready to 
 ^ lav,. 
 
Hcca VI. A Buknce of the Sanr^uarv,. 389 
 
 fkv, *' To what purpofe is this waile : . it wer<; to be 
 
 iudgstl by our diligence^, what is it that \vc nuvc in view ; as to 
 the moft part otus, no man could thereby con jtcti-re, that '^e 
 have eternity iii view. If we du^y coi](idered tternity, 'we could 
 not but- conclude, thit, to leave m nvan? appoj-.ted or God 
 unelT'iyed, till we get our ialvation Tccured', to r'^fuie.rcfL or 
 comfort in any,t>ijng, till w J are »lidiert'd finder the wings ot* 
 the MeJiator ; to puriue our preat interest with the utmofc 
 vignur, tocnt .-»fTiu:is d'^ar as rio;"): ha!d5^?nd rig'«t cyei, toMet 
 our faces rcfolurcly agiiiift Jl difScuHies, and tig:it q\it way- 
 through aU the cppoIiLioii m.idc by the dc^vil, the world, and 
 the Hcih ; are, al! ot' ihcm t':»ger]-ie?, little cnouoh for eremity. 
 > Use n. Ktre is a Rilance of the Sanciiury, by v/hich cnc 
 may undcriland the li-'hcuels of v.'hat k falfiy thought weighty; 
 and the wei^,ht of foiiie thiiigs, by many red-;oned to be very light, 
 riril, Some rhiii^is fccni very weiglvty. which weighed in this 
 ba'arxe, will be found very lii;ht. (i.)«\Vci^h the world, 
 a:i"d all that is in it; " the luft of the Ac^h, the luft of the eyes, 
 " and the prid;; of life/'aad the w^iio^e will be found light ia 
 the balance of eternity. Weigh herein all worldiy proGt«, 
 gains and advantages ; and you will quickly fee, tiiat a thoirf- 
 and worlds will not quit the coil of the eterni:v of woe. ** For 
 " what is a man pr j^ictd, if he ihail g&iii the -whole wor'd, 2.ad 
 '^ lofe liis own foul ?" Matth. xv:. 26. Weigh the plfafurc* 
 of fin, wliich aie but for a fcafon, with the lire that is everlail- 
 ing, and you fp-'Jlt account yourfeh es fooh zvi irradmen, to run 
 the hazard of he one for the other. (^2.) Weigh your affiidi- 
 ons in this balance, anJ }'ou will find the heavieil of them very 
 light in reu>ec^ of th^ weight of ettr*ial angulih. Impatvencfi 
 uauer affliction^ erpedaily when worldly tr<^blcs do (o 'r.bitter 
 men:, fpirits, that tl>e}' cannot reilfa the ^laJ tidiiigs of the 
 gofpel^ fpeaks g?*eat regaralclfneiV of etenfity. As a ihi-^il and 
 ^ixonllderable lofs wil> be very Htde at hear & with bim, who 
 fees himfelf.in hazard of lollng his .v;bole efUle.; fo trouble* in 
 the World Will apj>ear but iirirt to him, who has a Jive' y yiev.' 
 r>-ternity. Such a orie will ftoop, and tal»e i»p his crofs^ 
 .ite\'er it b«, thiukina it ei^ough to eicapc-reterr:-ii ^Vl■3tb. 
 ( ;,. } . Weiyh the mofi d;)acuU>ajid ureafy duties of pe'r • '" - \ 
 and you wiH no more reckon the y4i^ rf:Ci:^riil-a:Tif. . 
 Repentance and bitter jnoqrnirig ftr iin on earth, 
 liglit in con»pariibn of.etcr :d wpeping,* waiik-g, an'' 
 oftoeih iiihd!. "Towrdtie with Geo in prayer, W 
 leaking ilr^^plicaEion fortbe bhllingiu ti:mt:, is f.r e:^'.. 
 
\ 
 
 390 Exhortation tcfiii from Wrath. . St^re IV. 
 
 ly under the curfe through all eicrnity. Mortification of the 
 moll beloved iuir i> a light thiiig, in coinpariroo with the fecond 
 tlcith in hell. Laitly, Weigh your cottvicrions in this balance. 
 O I how heavy do thefe ly upon many, till they get tlitm (hakea 
 ciF! They are not tiirpoicd to fall iawith them, bjt ftrivc to- 
 get clear of them, as ff a n:i^hty burden. But the worm of an 
 ill conlciencc, will neii'ier tiicnorffeep ir. hell, though one may' 
 now lull it aCeep for >a time. AdU certainly it is eaficr to en- 
 tertain the fhjipefl cj.v. ictions in this lift, fo as they jnay lead 
 ©ne toChrirt,T:han to have the m fixed for ever in the confcieni-- - 
 while in hell Oiie is totally ajid liaally feparated from him. 
 
 Secondly, But 0.1 the ether hand, (i.) Weigh fmin this 
 balance; and, iho' now it fecnis but a light thing to you, ye 
 will iind it a weight fufSder.t to turn up an eternal weight oi 
 wrath upon you. t .en idle words, vain thoughts, and uupro-- 
 fitable actions, weighed iii t'.tTs balance, and confidcred as fol- 
 lowing the (inner L#to eternity, will each of them be heavier 
 than the find of the fea ; time idly fpent v. ilj, make a weary 
 c:ernity. Now is your feed -time ; thoaghts, words and adi- 
 on: are the iced fown i eternity is tl^ harveil : thougii the (eed» 
 now lies under the clod, unregarded by mofl men, even the le^ft 
 grain fhail Ipring up at length : and the fruit will be according 
 to the feed. Gal. vi. 8. " For he that foweth to his flclh, (hall 
 " of the flclh reap corruption, (i., e. de^rudion) ; but he that 
 " foweth to the Spirit, fhall of the Spirit reap life evcrlafting.'* 
 (a) Weigh in this balance your time, and opportunities of 
 ^race and falvation, and you will find tliem very wci^ty. 
 Precious time and feafons of grace, fabbaflis, commuaiont^ 
 prayers, fermons, and the like, are by many now a-days made- 
 light of: but the diy is coming, when one of tl.cfe wjll be reck- 
 oned more valiable than a thoufand worlds, by thofc wlio now 
 have the leaft value for them. When they arc goee for ever, 
 aad the lols cannot be retrieved ; thefe will fee the worth c: 
 them, who will not now fee it. 
 
 Use Ilf. and laih Be warned and ftirred up to fl'?e from 
 the wr^th to come. M';nd eternity, ai:d cioicly ply the \rork 
 of y./ur faliuition. Wiiat are yoa do'ng, while you arc not fo 
 doing ? Ij heaves a f^ble, oj hell a mere fcare-crow ? Muil we 
 live eternally, and will we beat no more p^ins to efcapcever- 
 laftiug mifery ? Will fa nt wilhes *' taj;e the kingdom of. beavea 
 ♦* by force?" And svjll luch drovs S eiuicavouri, a? nioft men 
 faiisfy thrmfelves with, be accounted '* flying from the wr.^.th 
 *' to co.nc '" \c who have already fied to Chrlft, up, and be 
 
liCudVI. Exhortation to fl:: from JVraih. 391 
 
 ^oinrr ; vc liave bcgun the work ; go oa, loiter not, but '' work ; 
 '* cut your lalvafton with fjar And trembling/' Philip, ji. I2. L 
 '^. F<;ar him which is abl^ to tlt±roy bot^ . b^^xly and (oxA in hell ," ' 
 Matth. X. 28. Remt;aihcr, ye are not aicended into heavea : L 
 ve are' but' in your m.ddic: ijate : The f^verlailing arms h;ive \ 
 <lra\yn vou out of the guU" of wrath ye were plunged into, in i 
 your natural fbate ; they are (till underneath you, that ye can 
 never tail dovwi into it again : ncvertiielefs, ye have not yet got 
 up to the.top oKlhe rock ; the deep belrj-.v^you is frigl-.tful ; look, 
 at it, and hailen your aicent. Ye who are yet in your natural 
 ftafe, lift up your eyes, and take .\ view- ct the eternal ftate. 
 Arife^ ye profane perlonii ye igroiant ones, \ e formal hypocrites, 
 ftranoers to the power ofgodlinels, fit e from the'crrath to come. 
 Let; not tRe young adventure to delly a moment longer, nor 
 tha'old put oif this work any more. *' ToTday if ye will hear 
 ''his voice, harden-not your hearts :" jcif he fwear in his wrath 
 that ye (lia'i never enter into his reft. It is no time to hnger 
 vin a date of fiii, as in Sodom, when lire and hrlmitone are com- 
 ing down on it from Jthe Lord. Take warning in t'ime: they 
 who are in hell, are no: troubleu with fuch wai nicgs ; but arc 
 inraged agan'd themild\ es for that they flighted the warning, 
 wl'ven they hiid it. 
 
 Conhder, l.pray you, (r. J How ureafy it Is to ly one wvole 
 ^fight o\\ a loft bed, in perf»:ct health, when onevery fain would 
 have fleep, b.it cannot get it ; lleep being departed from hi-sn. 
 How often will one in tl^at cafe wilh for reit ! How full of 
 toflings to a.id fro 1 But ah ! how dreadful itKifl it then be to 
 lyjn jorrow, wrapt up in fcorching flimei. thro' long eternity, 
 in that place where they have no relt day rror night ! (2.) How 
 vternble ^vould it he to live under vi(^!ent paifis of the cholic or 
 gravel, for forty or^iKty j^ears togeiher, without anv interm»lTi- 
 on ! Yet that is but a very fmall thing in compar'fon of eternal 
 fjpirat'on from God, the wonnthat never dierh, and :l:e fire 
 that is never quenched.' (5.) EteriTity is an'awful thought 1 
 O long, long, enJiers eteriiity 1 But will not every moment, in 
 eternity of xyre, Icem a mont^li, and- every hoLrr'a'^^Vj"in t'lit 
 moll wretched and defperate condition ^ I^nce<'evVr'and <■■''-, 
 as It were a double etqrnity. jThe ikVrPifin i?i*h^ SmV ?-,r . r_ 
 ing to and fro on his bed, lays, ,Jt Vv'ill Jievfsf betfaV: 
 that his pain ever eontiniie?, never /rnever abatcs\ zuv t, .^c 
 petty time -eternities, which men iorm t'o*thfiftfeive% in tlteir 
 own imagiirations, fo very grievous? Alas'! tht'n how>rrieVioiis, 
 how utterly unihpportable mull-reai^eterirty of .w.-r^/'arfd all 
 iaannerof miferies W! LaRly, T' : , "": bs ipace enough there 
 
-;^ . • ... -. . j.-fronfWra. Ir.sre IV. 
 
 ' > reflcifl on all the ills ofoac's bcirt aud life, xrhicli one cannot 
 
 ret Liinoto th'.iikof no'AT ; and to I'cc that afl that was faid of 
 
 tj^c iiupeniteii: (inner's.hazard, was true, and tint the half was 
 
 ''. toU. There will be ipace enoui^,h in eternity to think on 
 
 .iveJ rej>'ntance, to rue gne's^olUes, when it is too late,- and 
 
 1 Itdtc pa!t remedy, to. Ipe^jc forth their fruitlefs vifhes : 
 
 ' O iliai I lijd never been born I That the woinb^ad been my 
 
 ' ^rav?, a.ui f hid never (cen the fun! O t: ar 1 had ti:*.ea 
 
 *• wirnin-^ in ti nc, pjnd li-'d from his wrath, while tlic door of 
 
 '• n :\, .r \s ftuidn^ open to inv : 'O that I h.ul never heard 
 
 '■ ' . ', '■ . , that 1 hid hvcd in fome corner of thcyworlif, where 
 
 * a Sa.'iours,-.id the threat fa! ration were notbncenarncdl" But 
 
 a.! in .vain. What i^don^icaincA be undone j tlie oppbrti'.n'.tv 
 
 i I'l'l, and can never he V.otr'.e. *vl ; thnc is gone, and ranno: hz 
 
 r ^-alJcd. Wherefare i;norove linie, while you have i:, and do 
 
 t wilfully \);Li\ yourHlves, hy Hopping your -car to the 
 
 ., '";>el-call. 
 
 And n^-vv if yc wouhl be faved from tlve w-rath to come, and 
 r vcr p;o into this placa of torment, take,no reft in your narural 
 1 te ; believe th.e finfulncfs ai*d .milery of i;, an'd labour to get 
 ■'^'■t quickly, ficeing anto Jerus Chrift by faith. Sin in y '• 
 
 \\ of ht'!?*: and, if t.he yui'*- anH reigning power of i 
 
 ;o iioved in tinie, the:*^ v.Hl bj*igyou to tiie lecond dcac^ .... 
 
 f rnity. The<*e i/no way to get thena removed, but oy rccciv- 
 
 i _' of Chrift, as lie is offered in the g'^pel, for juftilication and 
 
 rmdihcation : and he is now off^^rcd to', ou with all hisfalvation-, 
 
 ll'V. xxii. ic, 1 7. ' A.ui behold, I co.ne qu'.ckly,and my reward 
 
 ' 's witli me, to jt1;c every man according as \\% work fliall be. 
 
 \nd t!ie vSpirit and the bride fay, C»>ine. An<l let him that 
 
 -areih, lay, Come. Aird let htm th.^t isa-thVft, Come. And 
 
 ' "\'cr will, let him take. tl-,'8 wat^r cif life freeVy.* Jcfus 
 
 the Mediator of peace, an.l xhe Fountain of liolincis: 
 
 1 , L i- \. o '' del' v'^-cth u>; from t'ne wrath to come. "There 
 
 *' i^ n-' If.'; icnnation to t^icn which are in Chrill Jefu"; who 
 
 *■ wiiik not after ih* flefh, but after the Spirit," Rom. viii.*!. 
 
 / ^ tVe tcnfn"=; of lull; a«> well as the y»vs of heaven, are fet 
 
 ' . Ilir you up tp a cordial receiving or' him with all 
 
 : ?.m\ to dcLcrmine yon unto the way of f\ithand 
 
 ^hl^e yoti can efcape the everlafting fire. 
 
 ifelf make theni cfre<fti:al to that cihI.. 
 
 ;ar of Mali's F/.cnal Sta^e : the which, becaufe it is 
 
 , id.i;;ts no {iiC:ccci.'i;v^ one for ever. 
 
 K I N I *. 
 
> 
 
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\^ -ryT^^tr ^">: -; ■': 
 

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