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 PRINCETON, N. J. ' 
 
 Collection of Puritan Literature. 
 
 Division *-« - ' ^~~"^'™"' 
 Section J .dj '7* %■»■■• 
 Number 
 
 

 m _ : 
 
 v THE 
 
 SOVLES 
 
 EXALTATION- 
 
 TREATISE 
 
 containing 
 The Souks Vnion With Qhrift, 
 
 on i Cor. 6.vj. * 
 The Sonles 'Benefit from Vnion 
 
 With Christ, on i Cor. i. 3a 
 The Sonles f 'unification D on 
 
 i Cor. < 11. 
 
 — i= • ■ • ^ •• ! • • - - >-' 
 
 By T.H. 
 
 Rom. S.30. 
 
 And rvbom be called^ themhealfo justified- mdwbom 
 bee justified^ them be alfo glortfied. 
 
 LONDON, 
 
 Printed byUbn HaviUnd^ox: Andrew Crooke^ and 
 are to bee fold at the black Beare in S. Pauls 
 Church-yard, 1638. 
 
 M 
 
A TABLE OF THE 
 Soules union with Christ, 
 
 out of thefe words: 
 
 i Cor. 6. 17. 
 
 He that is joyned to the Lord, is one Spirit. 
 
 E 
 
 Doarine I . « dlfcover it [elfe in three Par- 
 
 Vers true beleever is joyned ticulars. 
 
 _> unioChrift. page 5 Partic. 1. 
 
 This knitting of a beleever to It is a reall union, tbmgb \\t- 
 
 ChnL confifis in three Par- ritualL : P- 7 
 
 titulars Partic. 1. 
 
 Particular 1. This union it is a total! union. 
 
 ibid. 
 
 A true beleever doth gather up 
 
 A U the faculties of his foule, Partic. 3. 
 
 and doth imply them upon This union it is an unpayable 
 
 Chrifi. fcffejk P-5 m * m ' £C P 
 £artfc. 2. - Ufe 1. 
 The beleever is Satisfied whh information to inftruft us of the 
 Chrifi, and the riches of his happy privilege of the poore 
 ^ ibid. S. tints of God . though defftfed 
 Partic. 3. of the ivortt^yet they are met- 
 is this: that the beleever doth ved into covenant and mion 
 binde the heart to the exerci- with Chrifi. P- 9 
 f m of both thefe. p. 6 life 2. 
 Tbtmmmr of this mm doth Itisanufe oftenour to all% 
 
 * !rr- - V - J -- ■ ■ y t ( 2, yoptes 
 
 
The Table. 
 
 pofttes againft Chrift. p. I o the Spirit of God doth really ac 
 
 Ufe 5. company the whole word, but in 
 
 It is an ufe of examination and a more fteciall manner he doth 
 
 tri all y from hence may bee accompany the pretiompromifes 
 
 knowne whether the foule doth of the G off ell. p # 2 7 
 
 rightly cleave to Chrift, or whe- C onclu fion 2 . 
 
 they it doth only difjemble with thefecond concbtfioms this, that 
 
 Chrift* p. 16 the Spirit of {trace doth leave a 
 
 life 4. ftpernaturall dim and power • 
 
 Is is a ground of comfort for the ' and ajpiriwall and overpow- 
 Saints againft all contempt ,and : ring venue upon the foule,and 
 
 difgrace, againft all troubles, thereby doth bring it unto 
 
 miferies, and perfecut ions that Chrift. p. 28 
 
 the world can caft upon 1 hem. Conclusion 3 
 
 p. 20 The third conclufion is this ; that 
 
 Secondly, againft all temptations the Spirit of grace in thepre- 
 
 of Satan. p.. a 2 mife working thus upon the 
 
 , Doflrine 2. hearty it caufe.h ike heart to 
 
 the faithfull doe enjoy fitch an clofe * with it in the promife. 
 
 union with Chrift, that they are P-1% 
 
 one Spirit with him. p. 25 Part. 2, 
 
 For the opening of this Dotlrinr, The fecond particular is the or- 
 
 two particulars are to bee d;f- der of this union, whether the 
 
 covered. leleever is knit to . the humane 
 
 Partic. 1. nature of Chrift firft,. or to the 
 
 The firft Particular is 1 the man- divine,. - P-%9 
 
 ner hoiv the foule comes to bee life I. 
 
 one Spirit with Chrift. p. 2 5 InftruHion to informew,that the 
 
 and this doth confisl in three fmnes of the faithfull are mar* 
 
 (ondufions. pi ^$ vellom hainom in Gods ac- 
 
 Copxlufion 1. count, becaufe of their union. 
 
 ^the ■ fiift ccmluftm is this, wm p.- 4^ 
 
The T able, 
 
 life 2. they are. p#49 
 
 // is an ufe oftriall, wiser ehy s Uf C j t ' 
 
 man may fee, what (pint moft It is a word of exhort atitin to 
 men of the world are of: dofe with fuch, as Chrifi 
 as their foules clofe with hmfelfe doth chfe withall. 
 Chrifi, and '.'receive him, fo p ~l 
 
 A TABLE OF THE 
 communion that the Soule 
 
 hath with Chrifi from the union with him, 
 out of tliefc words ; 
 
 i C o r. i. 30. 
 
 Butofhimareyein Chrift Jefus, who is madetmtous 
 mfedomejrighteoufnefie, fan6tification 3 and redemption. 
 
 Dotfrine r. Lord lefiu Chrifi for every 
 
 THe D-oftrine from thefe faithfull foule. p. 66 
 
 words is this,that there is a Partic. 2 . 
 
 convey an:e of all fair uu all As there is enough in Chrifi to 
 . grace from Chrift, to alithofe. f.fply all the wants of his 
 that bekeve m him. p. 63 s aims, fi Chrifi doth fupply. 
 The _ Tenure of this conveyance unto them whatever is moft 
 difcoverethit felfe in thefe fit to the need of every pore 
 particulars. . - samt 9 ' xL&~ 
 
 Partic. r. vmk. 3, 
 
 We firfi particular is this, that Is this: As the Lord Chrifi dmh ■ 
 there is fully enough in the communicate what is fit... fo 
 
 X 1 u- 
 
The Table. 
 
 he doth f veferve what he doth life 4. 
 
 bestow and- communicate to ft is an ufe of exhort at ion,ordi* 
 
 thebeleevmgfoule. p. 73 reBion > t0 teach theSamts > 
 
 Partic. 4. 
 
 Is this : the Lord doth not onely 
 
 preserve what grace, he doth 
 
 give,but he quickens the grace 
 
 hemaintames. P«7^ 
 
 Partic. 5 
 
 whither togoe to fetch fuccour 
 andfupply, of what ever grace 
 they want : Chrift is made ail 
 in all •. why then away to the 
 Lord lef us Chrift. p.99 
 Queftion. 
 
 Is this: As he quickneth what he But.yau will fay, what courfeor 
 maintaines^o he perfects what means fhall we ufe to get thefe 
 he quickens. P-77 " things at Christ s hands? 
 
 partic. 6. Anfvver. 
 
 /; this: the Lord at la ft doth The meanes are two : Vkft,eye 
 rvnvoyLi aVl the <rrace, he hath the from fe doyly, keep it with- 
 perfeBel ?-79 in view. p. 104 
 
 \Xf c 1. S econdly, you muft labour to yeeld 
 
 It is a word of lamentation, and the Souk 'to the power of 
 terrour to every unbeleeving theSpirit,andtothevertueof 
 creature under Heaven 5 here grace which is in Chrift. 
 they may fee the mifery of p. *°9 
 
 their condition. p. 8 1 Now this particular conveyance 
 
 Ufe 2. 
 
 It is a ground of comfort to all 
 the Saints of God, that have 
 inter eft in all theriches of this 
 ffoodnelfe. P- $4 
 
 Ufe ?. 
 It 4^ a word ofinftruttion to 
 teach every Saint to lie dome 
 in the dust, that they all might 
 glory in the Lord. p.? I 
 
 of grace from Chrift,it is done 
 two wayes^ partly by impu- 
 ting, partly by imparting, p. 
 113. and they are both in the 
 Text : Chrift is made righ- 
 teoufnejje,or juftice,that is Joe 
 doth juftifte afinner by impu- 
 tation, and Chrift is made 
 fanBiftcation, and redempti- 
 on • ' 'that is, lee doth redeeme 
 
 and 
 
The Table. 
 
 and fanciifie a [inner by com- frerable to Gods justice, and 
 
 mumcation. ibid. agreeable to the exaUnejj'eof 
 
 Do ftrine . the L &n% and for which a man 
 
 God doth juslife a beleeving way be condemned, that can- 
 
 foule, not for what he hath or notjuffifie a man : but it is 
 
 doth, but onelyfor what Chnft fi here \ therefore the) cannot, 
 
 hath done for him. p. lid juslife. p.H? 
 
 In the opening of the point,, two Hie iv 
 
 things are to be cleered: It is a ground of confutation of 
 
 Firft, what it is to jit si if e : the Church of Rome, that holds 
 
 Secondly, what is meant that God the formallcaufe of the juffi- 
 doth not juslife any one, for • feat ion of a finner, it is the 
 
 what he hath or doth. p. 1 1 6 frame ofholinefje wrought in 
 
 To juslife it is a word ofjudici- him, , not imputed to him. p. 
 
 all pro ceeding, when in a legall \ 5 % 
 
 manner ', the Iudge doth pro- Hie 2 . 
 nounce a man free,, and doth it is a word ofconfolatidn, and it 
 
 acquit him. p. lid is a Cordiall to cheer t 'up a 
 
 Secondly, God doth juslife a mans heart, and to carry him 
 
 poore (inner, not for any thing through all troubles whatfo- 
 
 hehath or doth : The meaning ever can betide him, orjhall 
 
 is this, no grace that a man- befall him. ibid. 
 
 hath, no duty that hee canper- life 5. 
 formfor which a-s the material It is an ufe of exhortation: will 
 
 and formallcaufe of our ju si i- nothing doe the deed, but a 
 
 feat ion, God doth pronounce Chnfl why O then above all, 
 
 any man to bee righteous, p. labour for a Chrtfi more than 
 
 117 all; labour to prize a Chrift, . 
 
 Reafon 1. p. ^7 
 
 That which in m measure is an- 
 
 A .TABLE 
 
The Table. 
 
 ATABLEOF THE 
 Soules Iuftification, 
 
 out of thcfe words : 
 
 2 Co R. 5. 33. 
 
 For hee hath made him to be finne for us, which knew no 
 finne, that wee might bee made the righteoufnefle of God 
 in him. 
 
 OVt of tbefe words, two Do&rine it 
 
 things are to bee ope- I^Bifcation,isanaBofGodthe 
 
 wfji . t Father, upon the beleever. p. 
 
 Ftrjf, the defcription of ju- r ^ ? 
 
 s^if cation : Secondly \ the Tor the clearing of the doBnne, 
 
 opemngofthe defcriptton. p. 1. particulars are to be opened. 
 
 ya . r .. l Z 1 Particular 1. ' 
 
 Ust^cation,it u an aBofGod The firft particular is this, why 
 
 the Father upon the believer, is it called anaB of God the 
 
 whereby the debt and fmnes of Father I Anfw. Fir(l,becaufe 
 
 the beleever are charged upon the Father was the party that 
 
 the Lord fefits Chrift, and by was properly offended, p. 1 3 5 
 
 . the merits and fatisfaBion of Secondly, becaufe the Father is 
 
 Chrif imputed to thebeleever, . the Fountaine in. the Deitie* 
 
 hee is accounted ju ft, and fo p.i?7 
 
 *r acquitted before God as Particular 2. 
 
 righttotit. ibid, why his an aB of God the Father 
 
 upon 
 
The Table. 
 
 upon the beleever $ Anfwer. poore finner, above all the ac- 
 Becaufe it is a trmfient aBion cufations of finne, Satan,, or 
 
 that pafjeth from God upon the the envy of the world, p. 
 
 creature, and fo doth worke *45 
 
 thereby a change and altera- Vile 1 . 
 
 tion upon the creature, p. // is a word of direction to all the 
 
 1 3 9 Stints, to appeate to the fudge 
 
 The charge; bat is wrought upon of the Court in their judge- 
 
 the creatures, is two wayes. mem . p . 1 48 
 
 Particular t. Ufe 3. 
 
 TbeLordisfai-dtopaJJea worke Itis a ground of terrour to the 
 
 or an aBion upon the creature, wicked, and to allunbeleevers y 
 when bee puts fome kinde of that they. have no fhare in this 
 
 abilitie upon the creature, point of justification, p. 
 
 either fprttuall, or naturali: * 54 
 
 as when the Lord makes a Do&rine. 
 
 ,. wicked man, a good man: an Chrift Iefus never yeelded the 
 
 adulterous man, a cbafle teaft improvement of heart to 
 
 man : and this wee call a no- finne,neither didhe rver^ com- 
 
 ■ turall change, became there is mit the leasv fmne in h is life. 
 
 a gratiow frame put into the P* * 59 
 
 heart. p. 140 Reafon I. 
 
 ^Secondlyjbe Lord is (aid to make Looke into the nature of our Sa- 
 il change upon the creature, viour, and it was pure, p. 
 when he takes off fome relati- 1 5 £ 
 ons, and reft efts, which the Reafon 2. 
 creature had,aniputs upon it Looke into the Office of our Sa~ 
 other refpeBs : and this is viour, and hee wjs without 
 called 'amoral Uhange.p. 140 fmne. p.ito 
 life 1. Ufe i. 
 
 It is a ground of admir die com- It is a word of exhortation to the 
 
 for t to beare up the heart of a fdthfull to conform their 
 
 J A hearts 
 
The Table. 
 
 /"" o/o^.'fo nwWw the R ca fon s 
 
 nen God the Father doth charge m b this at the hands of Mm 
 
 Particular. i. ^ ,„, . P- »77 
 
 Reafbn 3. 
 
 ^i^' ^tbeUrdBtuM/i herein u abundanth 
 fefas ChnB made a m,tua!l magged the love and £ 
 
 W asfioullbeleevejhould ufe r 
 
 fc j&W: «**[ «* M /, « 4 w d of .nBruHion to 
 
 fhouldmie them beleeve. p. ther hath lata Uhy ftmes upon 
 
 iw: 1 ' 7 ° c , hr >ft>'he/id}e no, thou take 
 
 Particular a. ,&. /,„* fci „ ,/„ m 
 
 Our Savtourhavtng undertaken pi So 
 
 flace of all thofe loft fheepe. appcare in thefe foure con^ 
 
 Particular 3. Conctofion 1. 
 
 Our Sav tour havtng put him. Every beleever . is bouni to fee 
 
 Memo the room of a [inner, and examne theRnfull carri- 
 
 the Law mmproeeedsmth full ageofhts foule, arito judge 
 
 fcopeagvnBhm. p., 75 that it bath power to tnfke 
 
 rt,.,.,"?™. 1 ', , himgudne, andalfotocm-- 
 
 Tbatwhch the Lord lefwchrifi demebtm. p.i8a 
 
The Table. 
 
 Conclufion 2, How far re a beleever may not 
 
 Every beleeving foule ju ttifiea r , charge bimfelfe with his fin, 
 ought to acknowledge that it may kee conceived in thefe tm 
 were righteous with the Lord conclufions. 
 to, let out his wrath againtt Conclusion 1. 
 
 him, though not to-condemne A beleever fljould not in his 
 him, yet to dtjfraB him. p. judgement conceive/tor in bis 
 
 1 85 heart be ferfwaded, that any 
 
 Conclufion %, finne, norall bis finnes- fball 
 
 Every beleever accepted, andju- ever bee able to fatten the 
 
 fifed, in and through Chrifi guilt of fnne upon him, fo as 
 
 by the Father, yet hee is thus to caufe revenging jujiiceto 
 
 far re bound to charge his fins proceed again tt him, to his 
 
 : upon himfelfe, as to maintain condemnation. p. i£ 2, 
 
 ' in his owne heart a fenfe of life 2. 
 
 the need that he hath of Chrifi, It is a word ofterrottr to all un- 
 'as well to continue his re- beleever s, they are dettitute of 
 fpe% and acceptation with all hope of the pardon of their 
 Cod, as to bring him at fit fi finnes, p. 1 97 
 
 into the love and favour of life 2, 
 
 God, p. 1 87 it is a word of exhort at ion to the 
 
 Conclufion 4. Saints: was Chritt made fin 
 
 Thus farre the Saints of God for thee ? then be thou- content 
 ought to goe in chargingjheir to bee made ft) ame for him. 
 owne foule s with their finnes, p. 2 00 
 
 fo far to fee them, and to bee life 4. 
 
 - affecled with them, as to bring It is a word of comfort to all the 
 their hearts to be truly carri- faith full: lear.ne to cattail thy 
 ed with hatred again tt them^ fin: on the Lord Iefm Chrifi. 
 and with resolution to get Do&rine 4. 
 
 power andfirength againji The Lord Iefm Chritt fuffered 
 them, p. 1 8£ fety*. whatsoever 'punifjjments 
 
 A 2 divine 
 
i Mody done^r in Joule alone 
 \ or in both. ' 
 
 Anfiver. 
 Christ did properly And immedi- 
 ately Jtfpr the wrath of God 
 
 f^J^Joherpjsboundto 
 nbyfauhfnlnejje. p ^ ? 
 
 Ufe f. 
 
 *fa bujbule as veUas hmdid m fcd , UiC *' 
 
 nr. r L » "Pi ™*% nfifh-Popfb 
 
 p. t^ 9 
 
 fly 
 Purgatory. 
 
 p.288 
 
 tt& 1. 
 
 U**fa was the Lord lejmdri- 
 
 U/c 2. 
 
 ry /»/<; /W- y>„ w ^^ 
 •■ and if bat bee may exveB from 
 
 Reafon 1. 
 Is taken from the divine juBice 
 
 7 1 I Mwers : you have 
 
 tnward.or onward, fovea*. 
 notproperjy bee called pi m ^ 
 TFt'^ifmtSefaLb- 
 WM chafiiJemems.p. 2 S 9 
 life 3. 
 
 oxely Jut die, and agreeable 
 
 "the divine jufice of Gol 
 
 h *»W fime. p.28? 
 
 Reafon a. * 
 
 /J * tttatfiw the office ofchrifi 
 
 - :: ~ r * w . y on nave 
 heard the treafures of mer~ 
 
 "nd the death of our Lord 
 *J* thrift l a i d ¥* 
 
 •hem, andtake them all f„ 
 jmr comfort, ? J° r 
 
 FJNIS. 
 
i 
 
 
 i 
 
 IT { 
 
 ■ 
 
 
 
*waam«sHaw«*> 
 
 Severall Treatifes of this 
 A u t h o u R. 
 
 ' T H L u J lcevers preparin§ f,x Chrift ' 
 
 f Revelations z j. 17. 
 I Corinth. 2. 14. ' 
 ^Eze&tel 11. ip. 
 liafcij. 42. 
 
 If*«*»a.0.j,4,,,*. 
 «/<>#» tf. 44. 
 
 * Jhc foules preparation for Chrift or a Tf« 
 ttfeof Contrition, on 4& ,. ^ Tr ^ 
 
 5 TheSouIesunion with Chrift, 1 Corm.e 17 
 o^ C S 1 r j o aefitfi ' 0m Uni ° nw '*Chn ft ; 
 7 Ic^^ ,fication '^nSam 01l so„ 
 
 8 Con 7^/10.33. 
 
 JonPfalne u f. 29a 
 ^ermoflj Jon Proverbs i . 2 g, 2 p. 
 
ff 
 
 i-FTTTV fc/WV VlRV WffVw 
 
 •iiittffiffti 
 
 ^4^ #?«* *#* ^^ ^W 4 ^^ £**** & V& &W fi.'js c$£ && cfa e$» 
 
 THE SOVLES 
 
 union with Christ, 
 
 i Cor in. 6\ 17. 
 
 H<? fto is joynedto the Lordjs one Spirit, 
 
 E told you that the application 
 of the merits of Chrift, confifts 
 efpecially in tvro things : 
 
 Firft, the preparation of the 
 foule for Chrift. 
 Secondly, the ingrafting or the knuting of the 
 foule to the Lord Jefus Chrift. 
 
 Of jfhis preparation wee have heretofore 
 largely treated .-partly in contrition, where the 
 fbule is cut off from finne : partly in humiliation, 
 whereby the fbule is cut of from it felfe • wbere- 
 by the Lord rafes the foundation of all carnall 
 confidence, whereby a man refts upon his owne 
 privileges and performances , and makes his fer- 
 vices bis Saviour; either the foule teeth no need 
 to depart from finne, or elfe it thinks it can helpe 
 itfelteoutof finne: when both thefeare remo- 
 
 B ved 
 
The Souks union with Chrift. 
 
 ved from the foule, then it is fitted to receive the 
 Lord Jefus Chrift. 
 
 Secondly, the foule comes to be ingrafted into 
 Chrift : and that hath two parts : 
 
 Firft,the calling of the (Inner $ or the putting 
 of the foule into Chrift. 
 
 Secondly , the growing of the foule with 
 Chrift: thefe two take up the nature of ingrafting 
 a (inner into the ftock : 
 
 Firft,it is put into the ftock. 
 
 Secondly, being put into the ftock, it growes 
 together with the ftock : thefe two things are 
 anfwerablein the foule. The former of thefe two 
 wee have largely treated of, and fully finifhed in 
 the great wcrke of vocation, when the Lord 
 brings the (inner to himfelfe by the call of mer- 
 cie, and the voice of the Gofpell : we are now to 
 proceed 5 and we have made feme entrance into 
 the fecond 5 and that is the growing of the foule 
 together with Chrift: for though the graft be in 
 the ftock,yet it cannot be fruitfull,unle(Te it grow 
 together with the ftock : now this growing toge- 
 ther is accomplished by two meanes : 
 
 The firft is the union which the foule hath with 
 Chiift. 
 
 The (econd is aconveyance of fap,cr fweetneffe, 
 or a communion with Chrift, and all the trea- 
 fures of grace and happmefle that is in him : then 
 to make up the growing together of the graft 
 and the ftock jFirft^the graft is put into the ftock. 
 Secondly, there muft bee a communicating of 
 the moifture that is in the ftock, to the graft, and 
 
 fo 
 
The So tiles union with Chrift. 
 
 Co they grow together j otherwayes it growes 
 rot at all, but withers away : now wee are firft to 
 defcribe the nature of the worke in generall 5 and 
 then we willdefccnd to particulars, and the (eve- 
 rail parts of it: now wee will define this union 
 fblarre as it concernes our purpofe, not intren- 
 ching into particulars. 
 
 It isfuchajoyningofthe faithfull foulein fuch 
 a meanes to Chrift, that it becomes one fpirit ; 
 thele are not by way of collection to be gathered, 
 but they are plainly exprefTed in the text : and 
 two points of doctrine I meanetoproiecute : the 
 firft point is from the firft part of the text, 
 
 Every true beleeveris joyned unto Chrift: the i.DoSlr. 
 word in the originall is, glued j he is glued, he is 
 waxed;He is firmly and neerly combined and knit 
 to the Lord Jefu9 Chrift. 
 
 The fecond part of the defcription,is the fecond 
 point in hand. 
 
 He is fo joyned unto the Lord,that he becomes 2, DoBr. 
 one fp.rit : as the adulterer and the adulterefle is 
 one rlefh ^ fo he that beleevesin Chrift,is lb neer- 
 ly joyned to him, that he becomes one fpirit : Co 
 we lee the verfe offers two doctrines : 
 
 Firft, that a faithfull foule is firmly and neerly 
 knit unto Chrift. 
 
 Secondl/, hee is fo knit that he becomes one 
 fpirit. 
 
 But firft of the firft doctrine. 
 
 What ever by way of companion can be allea- 
 
 ged, concerning the neere combination of one 
 
 thing with another, they are all tyed to this knit- 
 
 B 2 ting 
 
The Souk f union with Chrift. 
 
 ting of the foule to Chrift : looke what a friend 
 is to a friend $ looke what a father is to a childe ^ 
 wh.at a husband to a wife 5 looke what a graft is 
 to a tree 5 and that is neerer than a husband to a 
 wife : nay, goe yet farther, GaUt. 2. 2 o. what the 
 foule is to the body 5 the foule is not only knit to 
 the body, as one member to another, as the hand 
 is knit to thearme,and the arme to the fhoulder ; 
 but the foule doth communicate it felfe univcr- 
 fally thorow the leaft part of the body : fo the 
 Apoftle faith, chrift if the very foule of a beleever^ 
 I live, yet not I, but the herd. Iefus liveth in met - y fo 
 that looke as the body liveth by the fbule, the 
 foule doling, and communicating,and qujekning 
 of the fame, fb Chrift is in a Chriftian,and fpeaks 
 m a Chriftian, and enableth a Chriftian to the 
 performance of that he doth 5 hence the body of 
 the faithfull is called Chrift, 1 Corin.vi. 1 2. but 
 we will open this a little further in two paflages : 
 . Firft,the carriage of the foule in this doling. 
 Secondly, the manner how it doth clofe. 
 The carriage wee (hall defire to difcover in 
 three particulars, which may bee exprefled in a 
 graft, when it is put into the ftock : and I fay, 
 therein obferve three particulars : 
 
 Firft, there is an exercife of theekments that 
 are in the graft upon the ftock, and are fb farre 
 mingled one with another, and doe fb farre clofe 
 one with another, that they become one. 
 
 Secondly, the graft joynes to the ftock, and 
 none other. 
 Thirdly, they doe not oncly a&thus, but are 
 
 bound 
 
The Soules union with Chrift. 
 
 bound one to another : and this makes them aft 
 anfwerably to thcfe three particulars. There is 
 alio an exprcffionofthe knitting of the fouleto 
 Chrift in three particulars : . ' 
 
 Firft, the foule gathers up it fdfe, and all its 
 ipirits , its faculties, that doth exercife in the 
 worke thereof upon Chrift, and that makes the 
 foule to grow unto the Lord : when the foule 
 turnes the promife into good bloud, it doth not 
 only chew the mear,but difgeft.it, and it becomes 
 good bloud : a true beleevcr gathers up all the fa- 
 culties of his foule, and irnployes them upoa 
 Chrift : hope expects Chrift, and defire longs for 
 Chrift, and love and joy imbrace Chrift, and the 
 will clofeth Chrift ^ thus the foule fettles it ielfe 
 upon Chrift, hoping, expecting, longing, deft* 
 ring,loving,embracing ? looke as it is with a wo- 
 man that kneads dowgh, if there be two parts of 
 it,the moulding and the kneading knits them to* 
 gether,and makes them one lump : (b there is the 
 moulding of the foule to the promife, hoping,and 
 defiring,and longing, and chufing$ faith kneads 
 all thefe together, and knits them unto God, and 
 drawes the (bule to him. 
 
 Secondly, the foule is fatisfied with Chrift, and 
 the riches of his grace - 5 the beleever doth repofe 
 his confidence wholly thereupon: Prov. 5. ig. 
 that which makes the love of a husband increafe 
 towards his wife, is this, Heeit fatitfitd with her 
 breaft/ at all times, and then bee comes to bee ravijkd 
 with her love : if a husband hath a loofe heart, and 
 will not content himfelfe with the wife of his 
 
 B 3- , Mfc 
 
6 The Souks union with Chrift. 
 
 youth, but foath his back doores, and his goings 
 out • this makes a breach in matrirooniall affe- 
 ction ^ but when he is fatisfied with her brefts, 
 he is raviftied with her Jove : fb hope hath an ex- 
 pectation of mercy, and is fatisfied therewith, 
 defire longs for mercy ,and is fatisfied therewith 5 
 the will clofeth Chrift, and it is fully fatisfied 
 with him ; and if it were to chufe againe, it 
 would ehufenone but Chrift : thus fuck thou up 
 theconfolations in the promi/e, and be fatisfied 
 therewith, and then thou wilt grow there upon j 
 but if you will bee retting here, and ftayingupon 
 the contentments of the world,thts is weakecon- 
 fidence,and drawes the foule from God. 
 
 Thirdly, the laft thing is the binding of the 
 heart upon both thefe^/z. the keeping of the 
 heart to the exercife of the promife, and to bee 
 fatisfied with the promife $ 1 Coloffl 23. Ifyee con- 
 tinue in the faith 5 being grounded and fetkd, fo 
 that a man doth ftake downe his heart to the pro- 
 mife, and holds hope, and defire, and love, and 
 joy,and the will unto it: it receives all Chrift, and 
 none but Chrift, and ftayeshere, and continues 
 fcere for ever : this fame covenant that bindes the 
 foule to Chrift, is that which makes the union 
 becweene Chrift and the foule : thus we fee how 
 the foule carries it felfe in this union. 
 
 Thefecond thing confiderable, is the manner 
 how it 13 done, and the qualitie of this union : 
 and this we will difcover in three particular^ 
 
 Firft, it is a reall union, but it isfpirituall, you 
 
 maft not conceive it <( grofly ? as if my body were 
 
 v joyned 
 
The Souks union with Chrift. 
 
 joyned to Chrift j but there is a reall union which 
 is fpirituall : there is a union betweene thenature 
 of Chrift, God ana 1 man, and a true beleever : thac 
 which I defire to declare is upon this ground, to 
 difference this union from that which Divines are 
 deceived mj viz. that it is an union more than in 
 bare notion and apprehension oftheminde$ for 
 what ever a man conceives, his underftanding 
 elofeth with it 5 as whatever I apprehend,I clofe 
 with that; there is a conveyance of the thing in- 
 to my minde, and I clofe with it : now the union 
 of a beleevers foule with Chrift is more than this: 
 it is not abareapprehenfion, a wicked man will 
 goefarreintheapprehenfion of Chrift; but this 
 union is fomewhat more, and I call it a reall uni- 
 on, becaufe there is a knitting and a doling, not 
 onelyof theapprehenfion with a Saviour, but a 
 doling of a foule with a Saviour. 
 
 Secondly, I fay this is a totall unio.i,the whole 
 nature of a Saviour, and the whole nature of a 
 beleever are knit together : firft,that it is a reall 
 union, all the places of Scripture doe intimate as 
 much : what the branch is to the vine, the foule 
 is to Chrift: now they are more than imagina- 
 tion 5 fo what the husband is to the wife.the foule 
 -is to Chrift. Now they are more than in under- 
 ftanding ;for a man may conceive of another wo- 
 man, as well as of his wife ^ but this is another 
 union, whereby the perfon of the one is knit unto 
 another : the bond of matrimony knits thefe two 
 together. This is the frame and guife of knitting 
 the foule to Chrift, it is no bare apprehenflon but 
 
 wee 
 
The Souks union jwffr Ghrift. 
 
 wee feed upon Chrift, and grow upen Chrift 5 and 
 are married to Chrift : Hofea 2.30. I have married 
 thee to my felfe, in truth, in judgement, and in right 
 teoufnejje. 
 
 Secondly^ fay it is totall in Co much that Chrift 
 is the head, and abeleever, a member; in both 
 thefe regards they are joyned : Chrift is the head 
 of the Church, not onely according as he is God, 
 bnt as hee is God and man 5 and abeleeverisa 
 member not onely according to his body, but ac- 
 cording to his body and foule : now whole Chrift 
 being the head, and the whole beleever being a 
 member, therefore a whole Chrift , and a whole 
 beieever muft be joyned together, 
 
 The third is this, this union isinfeparable : le- 
 remit 32. 40. The Lordpromifeth to mah$ an everla- 
 fiingco<venant withthehoufeof Zfrael, and I will ne- 
 ver part away from them to doe them good : fo Pfdme 
 89. 3 3.34. It is fpoken there concerning Salomon 
 as I conceive the Pfalmift faith, If he finne again]} 
 mee 3 I wiU fcourgehlm, and I will vijtt him with 
 Jlripej'y neverthelejje^ my loving kindnejje I will not 
 take away from him, nor fuffer my faithfulnejfe te 
 faile my covenant 5 / will not kreake> nor alter the 
 thing that is gone out of my mouth : maike that 
 the Lord out of faithfulnefle doth eftablifh 
 thee to him in vocation, the Lord hath made a 
 covenant with the foule in vocation, the hand of 
 the Lord layes hold upon the foule, and brings it 
 home 5 now though the Lord correct the foule 
 fharply, yet willhenot leave it totally and final- 
 ly 3 it is infeparably knit to Chrift $ what can k 
 
 be 
 
The Souks anion with Chrift , f 
 
 be, what (hall it be, that can feparare a poore (In- 
 ner from Chrift ? if Satan could have hindered 
 him from comming to a Saviour, hee would have 
 then hindered him from cornming to a Chrift, 
 when he had his greateft dominion over him : if 
 finne could have let him when a man had nothing 
 elfe but fin, he would not have forfakcn that and 
 liave beene brought home to Chrift. If the world 
 could have prevailed, Chrift mould never have 
 pluckthim from its, but when Satan had his grea- 
 teft power over him, when a man was nothing 
 elk but finne by nature, when the world molt 
 prevailed ,yet then God by his good Spirit pluckc 
 thy heart from finne and leJfe : that fouleis mine, 
 faith Chrift, Satan muft give way, and (hall not 
 kinder it : that foule is mine, faith Chrift, finne 
 fhall not let it from comming to mee : that foule 
 is mine, faith Chrift, and the world (hall not ftop 
 the worke of a Saviocr^and if Satan in the height 
 of his malice, and the world in the top of its 
 force, could not prcvaile to keepe the foule from 
 Chrift. then much Lfle (hall thefe be able to pluek ■ 
 us from a Saviour: the point then is undeniable, 
 that the foule is really, 'totally and infeparably 
 knit to the Lord Jefus Chrift. 
 
 We may here take notice of the high and hap- vfe I. 
 py privilege of poore creatures; how ever the 
 poore Saints of God are defpifed and contemned 
 of the world, yet they are received into covenant 
 with the Lord ; they are made one with Chrift, 
 and are of the blood royall : and this is the grea- 
 teft privilege that can bee ; this ihould beare up 
 
 C the 
 
i o The StuUs union with Chrift. 
 
 the hearts of poor e Chriftians ; yee are now in the 
 very gate of Heaven, nay let raee fay as the Apo- 
 ftle fpeakes . and I fee no reafon why a man may 
 not fay that hee is in Heaven in truth, though not 
 in that meafure and largenefTe of glory he (hall be 
 afterwards, i Thejf. u 17. The happincfle that a 
 Chriftian (hall have in Heaven, is this, HeefhaU 
 be ever with theLgrd left* ^ Heaven were not Hea- 
 ven, ualefTe a man might bee with Chrift there : 
 the place doth not make a man happy, but the 
 onion with a Saviour that makes him happy 3 and 
 to be joynedto Father, Sonne, and holyGhoft, 
 that makes him happy, and the beleever is now 
 knit to them,and therefore muft needs be happy- 
 Bent . 3 3. the laft verfe>as he faid of the people of 
 Ifrael, fomay I fay of all faithfull foules, Hypy 
 art though Ifraelfitoh the text,n^o is like unto thee, 
 faved by the Lord.thejhieldofthyhelpe, and the [word 
 of thy excellency ; (b may I fay, Happy are ye, oh 
 beleeving (bales, who is like unto you? yee are 
 favedbyGod, and are married to the Lord Jefus 
 Chrift, and are the fpoules of the Saviour of the 
 world $ and he that is the Judge of the world, is 
 your Husband, your beloved, and you are his : 
 let nothing therefore difmay your hearts. 
 ffi a. The fecond ufe is that of terrour, and it is like 
 a thunder-bolt, able to breake the hearts of all 
 thofe that are oppofite to them that beleeve in 
 Chrift : that which I would have allconfideron 
 is this, that the perfecution of the Saints is a fin 
 of a high nature, it is amofthainous abominable 
 finne in the fight of God, how ever the world 
 
 thinke? 
 
the souks union with Chrift. 1 1 
 
 thinkcs not (o of it, yet they (hall bee fare one 
 day to finde : I know men thinke not thus, be- 
 cause haply the law of man provides not in this 
 cafe to punifti thofe thajt oppofe the Lord Iefus 
 Chrift, and the power of his grace, becaufe hap- 
 ly the Magiftratedoth not s or haply cannot fame 
 thofe that fct themfelves againft thofe that feare 
 God and trample upon them : therefore wicked 
 men make the Saints of God the marke of their 
 malice, and the aime of their rage, and all theit 
 indignation is bent that way, they glory in what 
 they have done,and threaten what they will dosj 
 they will hang and draw,and quarter within them- 
 felves: this is that which the proud fpirits of the 
 world make their maine prize, and they thinke 
 thereby to procure praife unto themfelves, and 
 great preferment in their owne eyes this way : 
 let me ipeake a little to thefe, you that are gnilty 
 of this finne,fee thecompafleofit , take notice of 
 the reach howfarre this rebellion goeth : I would 
 wifh the(e men thatperfecute the Saints,I would 
 have theunderftandthecompafFe of their courfe, 
 how farre their wicked practice extendeth, it is 
 not againft a delpifed.Chriftian- no, let thera 
 know it, their rage and malice afcends up toHea- 
 ven,and offers violence to the Lord Iefus Chrift, 
 and they labour what they can to plucke Chrift 
 from the right band of his Father, and they en- 
 devour what in them lies to (hed his blood, and 
 takeaway his life: let all know that have beene 
 profefled oppofers and dead haters of the Saints 
 of God, let them know they are indited of high 
 
 G a trea- 
 
I a The Scufet union with Chrift. 
 
 1 W ■ 111 . .i n ., 
 
 treafon, and chat in a moft haincus manner 
 againft the Lord of Heaven and Earth, againft 
 the Lord Iefns Chrift, the Redeemer of the 
 world : I would that theje men would not cozen 
 themfelves, for God will not bee mocked : they 
 profefte they love Chrift with all their hearts, 
 and they will doe any thing for him, but rhofe 
 nice fellowes, thofe fpruce fellowes, it is thofe 
 tjjat they hate to the death : doe you (b indeed } 
 thou haft faid enough then,for thou hateft Chrift 
 in hating their, and thou perfecuteft Chrift in 
 perfecuting them : Efay 57. 2i.i3.tvhwhafttfou 
 tefroachedandblajphemed, faith the text, and againft 
 whom hafi thon exalted thy voyce, and lifted up thine 
 eyes en higl .<? even againft the Holy one oflfrael : and 
 in the 2 8. verfe, i know thy abode, and thy going out, 
 and thy comtningin^ and tly rage againft me : lb that 
 how ever Senacherib aymed at Hezefya onely , and 
 thofe that profefie the truth, yet the Lord takes 
 itasdonetohimlelfe : he that knew their hearts 
 and their malice, hee faith, J know thy rage againft 
 me, it Was againft the holy Ofie of Ifrael that they 
 rayled. Wicked men perfecute the Jives of belee- 
 vers; now Chrift lives in them, and thou hateft 
 the lire of Chrift, and perfecuteft the life of 
 Chrift : ABs 9 , Paulhadgotten letter t from the Sy- 
 nagogue, and hee would have haled to prifen all the 
 Saint J of Cod that profejfed the Name of Chrift $ row 
 if a man had come to Paul, and asked him* Paul 
 why doe you perfecute Chrift •, hee would have 
 beene in great indignation 5 what, reverenced 
 AMf/, learned Paul, zealous Paul j what, hee per- 
 fect 
 
theSmles union with Chrift. i^ 
 
 fccatethe Lord ofjife? why, Chrift proclaimes 
 it,hedoth fo, and hceputsit toanupfliot, and 
 ends the controverfic, and puts the queftionout 
 of doubt, lam lefus faith he, wfmm thoupzrfecuteji; 
 as if he had faid, Poore foole $ thou knoweft not, 
 and I perceive thou thinkeft knot, but I receive 
 the wound -> the foot is prickr, and the head com- 
 plaines. I would have a man make the cafe his 
 ownc, and be his owne Judge: If any man mould 
 pretend friendship to you, and profefTe hee loves 
 you, and tells you hee tenders your perfon, but 
 yet hee will torment your body^ and hee loves 
 your headjbat yet he will cut off your arrae : there . 
 is no man fo weake 5 buthe would loathfuch curfed 
 kinde of diffimulation : a man cannot love the 
 head and hate the member 5 love the perfbn and 
 torment the body : juft fo thefc men deale with 
 the Lord Iefus Chrift - 3 Gods faithful! bcleeving 
 fervanf s arc his eyes : Zacharie 2.8. He that touch- 
 ethyoujenchetk the apple of mine eye 5 they areflefn 
 of his rleih, and tore of his bone : thou that pre- 
 tendeft to love ChAr, and to tender the head, . 
 andinthemean time loatheft his members, and 
 his poore Saints 5 know that thou doftnotperfe- 
 cute the Saints fo much, but thou perfecuteft 
 Chrift much more: but haply thou wilt (ay 5 1 am 
 no drunkard, nor no whore-monger ; I tell thee 
 this finne is worfe than drunkennefle., or whore- 
 dome: the text faith, that Herod was aninceftih u * 1 ^ 
 siuperfin, and married hk brother Philips mfe y bat 
 he added this finne above all the reft, hee put 
 uhts in prifon 5 therefore all that heare the Word 
 ;$ € § of 
 
1 4 The Soukt union with Chrift. 
 
 ofc God : if a man did fee an inceftuous wretch in 
 the congregation, whom humanity, andreafon, 
 and natute doth loath, we would abhorre and da- 
 reft him , nay every man knowes that it deferves 
 death. Looke upon thy owne fonle, and lay thy 
 hand upon thy heart, thou that periecuteft the 
 Saints : thy finne is greater, and thy condemnati- 
 on (hall befarre forer than inch a mans : hence it 
 is that God threatens fuch men with the heavieft 
 judgements : Pfalme 82. 5 .it is fpoken there con. 
 cerning Doeg h we may fee the ftory : 1 Samuel 2 2 . 
 When Abimltch gave Dwid jhew- bread andGoliahi 
 [word, Doeg faw it and told Saul, and afterwards flew 
 eighty fiveperfons of the Priefts^ now this Pfalmift 
 made this Pfalme againft this man : and he faith, 
 Thy tongue devifeth mi f chief elik afharp razor 'working 
 deceitfully, and God [ball likewife deflroy thee for ever; 
 Hefhal take thee amy^and pluck thee out of thy dwel- 
 ling place ,andom of the land of the living . becaufehe 
 did oppofe himfelfe againft Abmelech, therefore 
 the Lord would not let him go without a punilli- 
 menttnay as God threatens the foreft punHhment 
 againft fuch perfons 5 fo the Saints of God by 
 their prayers fet themfelves moft againft them : 
 Pfalme iip.^.tet themdl be confounded and turned 
 backe that have ill willatSion y neither doe they that 
 got by fay, The blejpng of the Lord bee upon you : the 
 pooreft man that lives, that is in the meaneft 
 place,if he walkes in anhoneft calling, the Saints 
 wifha bleffingto him ; but they that oppofe the 
 Saints of God, the Saints corfe them in the name 
 ©f the Lord: it is true, Iconfefle,wee muftbee 
 
 Wary 
 
The Soules union with Ghrift. 1 5 
 
 wary and wife, but being wife and wary, it is a 
 thing wee may and mould doe . David by way of 
 Revelation knew who were implacable and obdu- 
 rate; though wee know not this, yet aiming at 
 none in particular, but onely in thegenerall, at 
 thofe.wio bee incorrigible s the Saints of God 
 curfe them, and that bitterly in all their defires 
 that they put up to God 5 nay the greateft mdite- 
 ment at the day of judgement proceeds agsinft 
 finners becaufe of the perfection of hisSatnrs, 
 becaufe in them they perfecute Chrift himfelfe 5 
 they teare out the very eyes of Chrift, and rend 
 his heart in peecei: lad. 14. The Lordcommeth 
 with thufands of bis Angels to execute ysipment up- 
 on-aM and to convince all that are ungodly amongst 
 them of all their ungodly deeds which they have com. 
 mhted, and of aU their hard fteeches which ungodly 
 finners have pken againjihim: Matthew 25. the 
 latter end,D'/w* f f om mee^ je cur fed, I knwyewn 
 Iwatinprtfon^andyevifitedmeenots, I was naked, 
 and yc closed me not: why, Jefos Chrift is gone 
 to Heaven, and haply they never faw htm : but 
 faith hee, in that you did it not to one of theft , 
 yee did it not to mee. Now Divines reafon 
 thus, that all the doome that (hall paflTe upon 
 the wicked at the day of )udgement,(hall goe 
 in this tenure : became ye have not done this and 
 that- and if thofe (hall bee condemned that did 
 notvifit the Saints when they were inprifon : if 
 thofe mail be damned that did not cover the na- 
 ked what (hall become of thofe that teare their 
 hearts, and rend the clothes off their backes? 
 
 the 
 
1 6 The SquUs union with Chrift. 
 
 the Lord hath not onely torments for them here, 
 but he hath devils in hel to torment rhem for ever- 
 more : Therefore let me fpeake a word of advice 
 to thofe that are guilty oft his great finne of per- 
 kcuting the Lord of life $ goe afideand reafon 
 with > oar fouies, and parley with your hearts,and 
 think with your (elves. Oh poore foole that I was, 
 it was not any poore Chriftian, any poore Saint 
 that I hated, but it was the Lord Jefus Chrift, 
 the Lord of life, and of glory, that I perfecuted, 
 that I would have pluckc out of his Throne $ I 
 would have tore his flefh offhis body,and rent his 
 members afander ^ and alas, I never knew it ; ie 
 was not the Saints I oppofed, but the Lord Jefus 
 Chrift. I fpeake not this to countenance faction, 
 my aime is at thofe that perfecute religion and 
 fancYityof life. 
 yr e 2; For examination and triall 5 we may hence fee 
 who are thole that cleave unto Chrift,asaIfo tkofe 
 that are falfe and difTemble with Chrift, which 
 pretend great love, and profefle great kindnefle 
 unto our Saviour, and how much they refpecl: 
 him, an J how neere Chrift is to them. Fr^m the 
 former Destine, you may dilcover whether this 
 be trua^faife : hce that is a true beleever, and 
 knit fo to Chrift as never more to bee (eparated 
 and parted 3 he takes up the whole ftrength of his 
 foule, and bottoms it upon a Saviour ; heeisfan- 
 ftiried with the freenefleof his grace, and is re- 
 folved for ever to cleave unto him, and beftow 
 himielfe upon him : he that truly beleeve*, is thus 
 knitjthusjoyned to the Lord Iefus Chrift: looke 
 
 as 
 
The Soules union with Chrifi i j 
 
 as ic is fomecimes with a mightic branch of a tree, 
 or with the armeofa mans body, however the 
 bough of the tree maybe rencfometimes 3 and ha- 
 led afide by the violence of the rempeft.or by the 
 pulling of a mans hand, yet ic will hold by the 
 body, and when the hand is gone, ic will goe up 
 againe : fo it is with a faithfuil fou!e,he fo cleaves 
 to Chrift, that he will never be parted from him, 
 he will never be feparaced,what ever provocation 
 or oppofition comes to the comrade : the belee- 
 ving foule is (bmetimes rent and {trained by the 
 weight of perkcucion and temptation, and with 
 the violence of corruptions 5 but asfcone as the 
 temptation and the weight h gone, ic clings to 
 Chrift againe $ and as the bough, take away the 
 hand, and it will rife up againe : fo whatfoever 
 teraptacionscome,or corruptions come, or oppo- 
 sitions betide, yet it will not be pluckt off from 
 the Lord,and though it may be fwayed afide, yet 
 icgrowes to the Lord : cherefore chefiift of Sa» 
 muel 10. 26. it is (aid, The hearts that God touched 
 did cleave unto Saul 5 fo it is with a beleever, thofe 
 that are famous in the eyes of the world, and have 
 profefled great kindnefle to him, in the time of 
 .per(ccutiont' ey will flyc off 5 but thofe wbofe 
 hearcs God hath fully couched, they will follow 
 Chnft, notwithstanding all oppofition ; as it is 
 with the needle of a diall, it may be ftirredand 
 moved, but it will never reft cill it come to the 
 right place againe : foitis wich che foule that is 
 knic to Chrift by faith, cjiough he may be ftagge- 
 ring and doubting, yet he will never be quieced, 
 
 D till 
 
^"■^— " ■ * *— — — ■ . — 
 
 t g The Souks union with Chrift. 
 
 till he come to be faftned the right way to Chrift 5 
 bat others there are that cleave fainedly to 
 Chrift,and herein it will appeare^either they will 
 off when occafion fares, or elfe wither in the 
 very worke of the profeflion of the Gofpell, 
 though they continue therein : fbme there be 
 that fall away wholly from their profeflion $af 
 this fort are thoufands of your common prote- 
 ftaut?, that are only knit unto Chrift by peace and 
 profperity s there are millions, if the day of trou^ ' 
 ble Ihculd come >atid fire and (Word (hould come, 
 and make them make proieflion of their faith, 
 they would flie off from their profeflion, and they 
 would leave the Lord, and the GofpelJ, and all in 
 the lurch, becaufe they are not knit unro Chrift 
 by faving faith. In the fecond place there are 
 others, who though ihey doe not fall away total- 
 ly, yet notwithftanding thty wither, and die,and 
 come to nothing ; and thefe are your cunning and 
 clofe hearted hypocrites, thofe that are knit to 
 Chrift, and grow to him by fbraehelpe, and fuc- 
 cour, andaffiftance, whicnthey have from him, 
 by which they flourifhj grow greene in the pro- 
 feflion of the Lord : tb&rc is a generation of cun- 
 ning diflemblers. and clofe falfe dealers w:th the 
 Gofpell, that grow to Chrift by fome helpe they 
 receive from him, and that makes them make a 
 glorious (hew in the profeflion of the Gofpel^btit 
 yet if God take away thisafliftance, they wither, 
 and die, and fade, and vanilla : looke as it is with 
 the haires of a mans head, or with the leaves of a 
 tree 3 the leaves grow to the tree, and the haires to 
 
 the 
 
TheSouSs unUn with Chrift. 
 
 the head, but they gx^ow not fbmuch upon the 
 fubftanceof the body, nor the leaves upon the 
 fubftanceof the tree, as the arme and the branch 
 doth, but they grow onely by themoifture that 
 comes from the body, and the moifture that 
 comes from the root : or looke s s it is with a 
 wen in a mans body, it is no pare of the body, but 
 it growes out of the fuperabundant humors of 
 the body, and that feeds the wen, and increafeth 
 it 3 but if the body grow weake and feeble, and 
 that humour be taken away^it withers and comes 
 to a drie skin : juft fo it is with thefe curfed clofe 
 hearted hypecrites^s the hakes and leaves grow, 
 fo they grow to the Lord Jcfus, namely ,the Lord 
 vouchfafcth fome fap and moiftare, and feme afc 
 fiftance to the performance of forae fervices, but 
 they never grow to the fubffonce of a Saviour, 
 they never grew to the holinefle of Chrift, they 
 never had the Spirit of Chrift powerfully prevai- 
 frig with them : as it is with the wen, fo it h 
 with thefe glorious hypocrites, that can vent 
 themfelvts very glorioufly, they are wens in the 
 profelllon of the Gofpell, they looke full bigly, 
 and ftare every man in the face, and to the appea- 
 rance of the worM,are men of great account^but 
 if once the Lord take away his affiftance from 
 heaven,they are like leaves upon the tree, if they 
 fall not, yet they wither away : I have oferved 
 fometimes, you (hall have drie leaves ftay upon 
 an oake tree,till new ones come againe : fo thefe; 
 haughtte hearted hypocrites, they will take up a 
 kinde of a dying courfe of profeffion in the way 
 
 D z of 
 
 ft 
 
— i, —— ■ ■ ■ -:i ' .ii i m f« -— — ■■'■■■■■» p ■ i ■ ■ ■ ■— ■ — 
 
 20 The Soules unionwub C hrift. 
 
 of life arid falvation,, but they never come to bee 
 oppofers and refifters of God and his grace, till 
 there comes lome to bee wifcr and ftricter in 
 a Cbriftian coarfc than they, and then hee fals 
 away. 
 j^.Vfi. Is it Co that the faithful] foule 13 thus ncerly 
 knitted to Chrift, as the member to the body, or 
 the branch to the vine? then all you that beleeve 
 in Chrift, obferve from hence a ground of flrong 
 confblation, againft all ihe contempt of the 
 world^and the mifery that can beride 9 and agaiuft 
 all the temptations that Sathan can lay againft 
 you,to caufe yon to fall finally, or totally. 
 
 Firft,itisa ground of great comfort and con- 
 solation to carry up the foule, and lift up the heart 
 againft all the contempt and difgrace,againft all 
 the troubles, andmiferies, and perfr curions, that 
 can betide or befall you,or can be caft upon you, 
 in this wandring pilgrimage of ycurs : when a 
 Chrifttan begins to turne his face heaven- ward, 
 and goe home to the Lord, then all his friends flie 
 away, and depart from him : David complaines, 
 that his honours ftood afarre off, and hee was a 
 mocking to f fee enemte, "and a contempt to thofe 
 that were before neere unto him $ fo it will bee 
 with you, nay, it is fo with moft that live in the 
 bofbme of the Church : how often can many of 
 you fpeake of it, when the Lord hath given you 
 a heart to walke with him,and depend upon him? 
 how often are you made the orF-fcouringof the 
 world } your carnall friends deteft your perfons, 
 and fcorne your fecieties ; why ? raife up your 
 
 hearts 
 
The Soules union wit h Chrift. 2 1 
 
 hearts, with the consideration of the former 
 truth 5 yee chat doe endure it, or may feare it, 
 comfort your felves : doth man ca(t you off? doth 
 mancaftyou out> Chrift will receive you, why 
 then are you diicouraged ? what though the fer- 
 vant frowae, if the Mafter welcome ? what 
 though we be not with the wicked, if we be w;th 
 Chrift, and Chrift with us ; why are we then d\C- 
 contented ? it is that which comforts a party that 
 marcheth againft her parents minde, when her 
 parents frowne, this comforts her heart, i hough 
 (he hath not their love and fbciety, yet (he hath 
 the love and company of her husband, and thgt 
 contents her : fbitis with every beleevmg fbule, 
 you have matched againft the minde of your car- 
 nall friends, they would not have you take that 
 courle ^ Oh then they tell you, Woe and begge- 
 rie will befailyou ; well, though you have mat- 
 ched contrarie to the mindes of your carnail 
 friends, or mafter, or husband, yet comfort rhy 
 felfe, though thou haft the ill will of an earthly 
 husband, yet now God will be a husband in hea- 
 ven, thou maift fing care away, and bee for ever 
 comforted and refre&ed : it was that which God 
 himfelfe gave for a cordiall to cheare up. racob; in 
 that long and tedious journey of his, whenhee 
 was going into a farre countrie, Genef. 2 8. 14, 1 5, 
 when he was going from his owne countrie, and 
 had no frends to fuccoar him,the Lord met him, 
 and faid,r witlgoe with thee^ and keepe the* inaUpfo- 
 ces whither thou foeft, and I wW bring thee back hit 1 
 this land, and I will never leave thee, umiu J have 
 
 D 3 dom 
 
2 2 The Smtts union with Chrift. 
 
 ^ done that, which I [pake unto thee of; this was that 
 
 which lifted and bare up the heart of the good 
 man, though hee could not but expect hard dea- 
 lings why yet faith the Lord, IwiUfoe with thee, 
 and never leave thee j thinke of it, andconfider of 
 it ferioufly, what a ground of confolation may it 
 be, when we (hall wander up and downe, and goe 
 into caves 3 and holes 3 arjd dens of the earth ; when 
 wee (hall goe into prifbn or bani foment, and 
 friends may not, nor will not goe with us, yet 
 Chrift will goe^Efay 43, 2 When thoupajfeft thorow 
 the waters J will be with thee - y and throw the rivers 9 
 they (Jjall not overflow thee; when thou milkefl tho- 
 row the fir e^ thoufoalt not be burnt, neither jlhiS the 
 flame kindle upon thee \ a man cannot fave his wife 
 fometimesin the water 5 though (hee bee ready to 
 be drowned $ a man cannot goe into the fire to 
 helpeher, though (he be ready to be burnt 5 but 
 Chrift will be with thee in the water, and in the 
 fire, that is, in the heavieft trials and fcreft trou- 
 bles : what can come to us, if Chrift be with ro> 
 if miferie, and forrow, and trouble bee with us, 
 if Chrift our husband be with us,, what matter } 
 he is the husband of his fpoufe, and the Saviour of 
 his people, why (hould wee then bee dilcouraged 
 ordifquieted ? 
 
 Secondly, as it is a ground of comfort againft 
 all opposition and troubles $>f the world, fo it is 
 a ground of comfort to ftay our (bules againft the 
 fierceneiTe of all temptations, whereby iatan 
 labours to plucke us from the Lord Iefus Chrift ; 
 and our hearts finke within us, and we (hall (wee 
 
 fay) 
 
ihtsouhs mhxwitbClmft.. 23 
 
 fay) one day perifh by the hands of saul^ by the 
 hand of the enemy attempting, and corruptions 
 prevailing^ cleare your hearts and know, though 
 temptations may outbid your wcaknefe, and 
 corruptions may outbid your abilities, and wren 
 you would doe good, evill is prefenc with you, 
 and finne cleaves and (ticks clofe to you : why 
 cheare your hearts with this confederation, that 
 you have Chrift thar flicks do'cr to you than 
 your finnes. and this fhould cheerewp weal.e 
 and feeble ones : 1 know what troubles you^were 
 I a3 ftrong as fuch a chriftian, had I fuch parts, 
 and fuch ftrength of faith • and (haJi fuch a poore 
 little one as I am, beare the brunt of persecution, 
 and indure in the time of perplexkie : Why con- 
 fider though thou canft not helpe thy felfe, yet 
 Chrift cm : and know this that Chrift will not 
 lok the leaft member, he is a perfect Saviour : the 
 Lord will not fufftr Satan to rake thee away from 
 him, nor fuffer his love to bee taken from thee z 
 Rom.8. the two laft verfes,ic was the trmmph of 
 the holy Apoftfe Paul; I am perfwaded (fafthhe) 
 that neither dt-ath nor life, nor Angels^ nor Princi- 
 palities, nor power r\ northings prefent^ nor things to 
 come^ nor height, nor depth, nor any other creature^ 
 fh&Ube able to feparate ue from the love of God which 
 is in Chrift fefit* our Lord; when health is fcpars* 
 ted from thy body, arid light from thyeyes,and 
 ftrength from thy feeble nature, yet remember, 
 that when thy body is feparated from thy foule, 
 the Lord will not feparate his love from thee, 
 neither from thy body in the grave, nor from rhy 
 
 fbule 
 
14 The Soules union with Chrift. 
 
 ioule when it is departed our or tny body,he will 
 love thy body in the grave, he loves the duft of 
 h's Saint&,and he will uke thy foide up into hea- 
 ven ^ therefore tiiem up thy heart, and comfort 
 thy ibule in the confideration of Gods good- 
 nefle. 
 5. vfe. LaCHy, are the Saints knit to Chrift thus firm- 
 ly ? then it fhews us our done -, we ought to take 
 notice of the goodneffe of die Lord vouchfafed 
 unto us; hath the Lord advanced you thus high- 
 ly ? then walke worthy of this advancement, it is 
 the ufe that the Apoftle makes, wdke worthie ef 
 the catting where unto the Lord hath called you . are 
 ye the members tf Chrift ? why then behave your felvet 
 as the members of chrift' are you joyned thus needy 
 to Chrift? then carrieyour felves &s befeemes you $ 
 let the dog return to his vomit, and thefow to the 
 wallowing in the mire • but let the Saints that are 
 knic unto a Saviour, walke worthy of that mercie, 
 and union,and prerogative that God hath vouch- 
 fafed unto them ^ it is a fhame to fee, that fervants 
 of Chrifts family, and the plants of his vineyard 
 doe walke after the converfationof the world : 
 what manner of perfbns ought wee to bee in all 
 manner of holinefle of converlation ? we are knit 
 unto Chrift, and therefore ought to be holy, as 
 he is holy ; pure,as he is pure : wee ought to doe 
 nothing,but that which may befeeme and content 
 a Saviour 5 but ye will fay,the world will hold up 
 their handsatus, and their mouths will bee open 
 againft us ^ why God hates the world, and ye are 
 redeemed from the world, yee are called out of 
 
 the 
 
Tht Souks unnn rpith Chrift. 
 
 *5 
 
 the world, therefore live not as if ye were in the 
 world, but as God hath called you to live with 
 himfelfe In heaven, your converfation mould be 
 fuch, as if yee were in heaven : I would not have 
 a Saint of God tamper with the leaft diftemper, 
 or be addicted to any bafe eour(e 3 buc walke exa&« 
 ly before the Lord. 
 
 Thus wee fee a faithfull fbule is knit unto 
 Chrift : now that which followes is this j it isfo 
 knit 3 that it is made one Spirit. 
 The point we named before, it is this: 
 The faithfull injoy fuch a union with our Savi- 2 Dd&. 
 our,thatthey are one Spirit with him. 
 
 The point is difficult, and the myfterie great, 
 and beyond the reach and roome of that little 
 light I injoy ,onely wee (hall bee defirous with fo- 
 brietie and modeftie to communicate what (hall 
 be moft futable to the minde of God 5 not being 
 unwilling, but defirous to heare any advice from 
 another concerning the fame: thedodriEe then 
 is 5 abeleever is fo knit to Chrift, that he becomes 
 one Spirit : for the opening whereof ,becaufe it is 
 a deeoe myfterie, (uftermee to deale plainly and 
 punctually, and that I may exprefle my thoughts, 
 and communicate what I conceive, fuffer mee to 
 discover two particulars : 
 
 Firft, the manner how the fbule comes to be 
 one Spirit with Ghrift. 
 Secondly ,the order thereof. 
 Thefe two we will labour to cleare fo farre as 
 we are able : 
 
 \ Firft for the former : the manner how the foule g 
 
 E comes 
 
2 6 The SquU$ union with Cbrift. 
 
 comes to be one Spirit with Chrift, it is an on- 
 deniable principle, and confeiTedby Divines on 
 all parts, that the foule comes to be one Spirit,by 
 the powerofthe Spirit on, Gods part, and by the 
 power offaithonthe beleevers parc^ they con- 
 fefle that theSoirit of God workes upon a bclee- 
 ver, and the beleever goes out againe to God by 
 faith : but wee have nowonely the rermes in the 
 generall, if we come to the particular examining 
 of theft and aske a weake foule how the foule 
 comes to be one Spirt,by the Spirit on Gods part, 
 and by faith on our part, wee are as far to fecke as 
 wee were before, andmoftof the congregation, 
 ean underftand little of it. This is our mifery,we 
 content our felves with termes in the generally 
 and never cracke the {hell that wee may fee the 
 kernell : wee never dive into the truth, that wee 
 may fee the intent of the Spirit therein; there- 
 foreforthe opening of the point, viz. the manner 
 how the foule corns fo to be knit toChrift, as to 
 be made one Spirit : ( not denying any thing of 
 the former truth, but holding thereto; wee 
 will open it fo far as our light ferves us. 
 '$ueft» If the queftion then be, how the foule by the 
 fpirit on Gods part, and faith on the fbules part, 
 comes to be one fpirir. 
 "Anfa- That which I intend to fpeake, I will caft into 
 
 three particulars, or three conclufions : 
 *onclu{. I. The firft conclufion is this, know that the ip ; - 
 ritof Godj the hoIyGhoft, the third Perfon in 
 the glorious Trinitie, he doth really, andinfepa- 
 rably accompany the whole word : ( that is the 
 
 gene* 
 
the Souks union with Chrift. 27 
 
 generall ) but he doth more fpecially accompany 
 the pretious promifcsofthe Gofpell : the Spirit 
 ff the Lord is in thefe in a more ipeciall manner, 
 thougn kn. ^~ a God every w here in regard of his 
 providence, yetrice i» •_ „ more ipeciall manner 
 going with, and accompanying or u* vVord • 
 and in a more fpeciall and particular fort bee is in 
 the promifes, the foule comes to bee one with 
 Chrift, and to bee knit unto him principally by 
 the promife 5 the law prepares the foule, and the 
 promife that calls the foule, and knits it unto 
 Chrift ; God katti appointed his Word, and fpe- 
 cially the promife for the converting of a (Inner 5 
 and therefore the Spirit of God goes therewith, 
 and workes thereby, and gives a bJeffing thereun- 
 to, according ashee in his wifedome thinkes fit : 
 for he is a voluntary agent, and therefore may ufe 
 the word as he will, and when hee will $ the Spi- 
 rit doth alwayes worke in the word, but not al- 
 wayes after the fame manner .You make nothing 
 oftheGofpeil, and of the Scripture ; I tell you 
 the Spirit of the Lord God, blefledfor ever, is 
 there after an extraordinary manner, and hardens 
 the hearts of the reprobates, and humbles, and 
 converts and comforts thefoules of his fervants : 
 and whea?not when I will,or you will, but when 
 the Spirit of the Lord will. This is that I take to 
 be the bell: expreffion of it 5 Jooke as it was with 
 the brafen Serpent fet up in the wildernefTe, there 
 was an healing vertueinfeperably accompanying 
 of that brazen Serpent * 3 and it was as poffible 
 that hardnes mould be fcparated from the braffe, 
 
 E 2 as 
 
a 8 the Soulet union with Chrift. 
 
 as his healing vertue : tor whofoever lookt upon 
 it, healing vertue did undoubtedly and inlepa- 
 rably goe with it, becaufe God had appointed 
 this 5 therefore hee didble(Te this, gH f*w" 
 tedly worke by this : Tu^^ a iSWltn the good 
 Word of th* ^^rra^trie Spirit of the Lord, though 
 he fecood every where, yet hee doth blefle this 
 Word efpecially, and goes with it, and hath ap- 
 pointed it for the falvation of his fervants : there- 
 fore when the found comes to the eare, and the 
 fenfe to the minde, the Spirit go?s with the 
 Word when thou heareft it, either to convert 
 thee, or to confound thee : therefore the text 
 h\th 9 ye ftijfe necked and hard hearted, yt have re* 
 fijied the Spirit of the Lord: they would have pluckt 
 Ghrift out of Heaven, and the Spirit and all.Now 
 that this is a cafe undeniable, I prove it thus : that 
 word which is able to difcover the thoughts of 
 the heart, and to raife the dead to life, and can 
 comfort a diftreffed (bule,and perfwadethe foule 
 of Gods everlafting favour,that word muft needs 
 have a fupernaturall power goe with ir, for no 
 created power can doe the former things : the 
 Word tels the deepe things of God 3 the Word 
 faith, I am fan&ified, therefore I am jnAified, 
 therefore called 9 therefore cleft ed : the Word 
 reveals thefe deepe things of God, therefore the 
 fpirit muft needs goe inseparably with it : this is 
 an undoubted conclufion. 
 r*«,ur o The fecond is this, and I take it to bee fome- 
 mmS * what difficulty the Spirit of grace, the holy 
 Ghoft, the third Perfen in Triaitie, working 
 
 with 
 
The Settles um»~ ~ ' ' *" anu *Jf 
 
 • h n „j --^mpanying of the promife of grace 
 ™lk lalvation 5 it doth therein and thereby leave 
 afupernaturail dine and power, and a fpirituall 
 and overpowring vertue upon the foule, and 
 thereby carries it, and brings it unto Chrift, and 
 there lieth a great weight, andobierveit: The 
 princi pall and efficient caufe in the worke of the 
 foule, to bring ittobeleeving, it isnotfo much 
 any thing in the foule, as a fpirituall affifting, and 
 moving, and working upon the iLnle. by vertue 
 of which working a id motion it is moved and 
 carried to the Lord Iefus Chrift, as thus: thefpi- 
 ritlet in a power to ftirre hope, and it is ftirred 
 and moved » it lets in a power to quicken defire, 
 and it goes % it lets in a power to kindle love,and 
 it flames 5 it lets in a power to perfwade the will, 
 and it takes and chufes: the Spirit moves upon 
 thefe faculties, and by vertue thereof they are 
 moved ,and carried to the Lord : therefore I con- 
 ceive the ma'me principall caufe of faith is rather 
 an affifting power working upon,than any inward 
 principall put into the foule to worke of it felfe, 
 but the worke is upon the foule : the foule by 
 that power and afliftance is conveyed and carri- 
 ed home to Chrift : obferve it, I will expreffe it 
 in fcverall paflages, becaufe here lies the difficulty 
 of the point. 
 
 Then know that the Spirit of God doth in the 
 firft ftroke of faith, as the Spiritof God did upon 
 the waters : Gen. 1.2. the text faith, there was a 
 eenfufed fampe, and the Spirit moved upon the waurs % 
 and [et upon that cmfufedlumpe , fcjhhningandfra- 
 
 E 3 ming 
 
3° * m »*"' - -mon with Ghrift. 
 
 ming the creature &ut thereof: (oicis , r! t-^cjpT" 
 ric, (and when I fpeake of the Spirit, I intend thl 
 prooiife too) the Spirit in the promife meeting 
 with an humbled foule now abafed, and ftagge- 
 ring and quarrelling with himfelfe, he is in a con- 
 fuled eftate, hee knowes not what to make of 
 himfelfe, nor of his confuted condition : now the 
 good Spirit of the Lord moves upon the foule, 
 and leaves a fpirituall dint and fupernaturall work 
 upan it $ and the foule by vertue thereof is carri- 
 ed, and fitted, and fafhioned to goe to Chrift: 
 this I take to bee the meaning of that place, ^Bt 
 2 6. 1 8. Saint Paid tom fent to ttvrne men from darf^ 
 nejffete itght : Now it is a conftfiion amongft all 
 Pr oteftant Divines, that the firft ftroke of the 
 Spirit is upon the foule: there is nothing in the 
 foule that can drive finne from the foule, and 
 plucke the foule from finne 5 but the Spirit works 
 this, and the (bule takes this blow, and by venue 
 of that Spirit, the foule is pulled from corruption, 
 and turned from finne : this is a confelfed truth, 
 that the firft ftroke in conversion is not from any 
 thing within the (bule, but it is from the Spirit; 
 nay the fame ftroke doth two things ^ it turnes 
 from darknelTc to light: the lame hand, and the 
 fame ftroke doth both thefe $ as for example 5 
 when youteare one thing from another, as you 
 teareit from the other, you pall it toyour felfe : 
 he that puis a bough from a tree,as he pulls it from 
 the tree, heepluckcs it to himfelfe : (b the (ame 
 Spirit that workes upon the foule in calling it 
 from finne, it doth worke upon the (bule in draw- 
 ing 
 
The Souks union with Chrift. 5 T 
 
 ing it to Chrift: it pulls off hope from the 
 world, and makes it expedl a Chrift' 5 it pulls off 
 defire from the world, and makes it long for 
 Chrift $ ic pulls off love from the world, and 
 makes icentertainea Chrift 3 it pulls off the will 
 from the world, and makes it chufe a Chrift 5 fo 
 that one ftroke doth both, and it is plaine, there- 
 fore the woike of the Spirit upon the foule muft 
 bring it unto Chrift. The like phrafe wee 
 have, lobn 1 5. 1 9. 1 have called you out cf the world, 
 therefore the world hates you : fo that it is there the 
 fame voyce, the fame fpirit that calls a man from 
 fin$ as ; that is not the way,thou poore finner,the 
 way of pride and idlenefle, &c. that is not the 
 way to Heaven, Now that call as it pulls the fbule 
 from finne, fo that motion and moving ,. and fu- 
 pernaturall worke that it leaves upon the foule, 
 the fbule thereby being moved and drawne, it 
 is comming to the Lord : the foule hath not fo 
 much the worke of the Spirit of grace in him, as 
 the work of the fpirit of grace workingupon him, 
 to draw him from evill, and to turne him to the 
 Lord 5 and by vertue of the fame worke heei* 
 drawne from the one, and brought to the other : 
 this I conceive to be the great difference between 
 the .union that Adam had with God, and that 
 which 'the faichfull have. Adam had a ftocke in 
 his owne hand, God made him wife, and holy, 
 and righteous 5 this was his ftocke, he had a prin- 
 ciple within himfelfe, either to hang upon God, 
 and fo to bee fuftained, or to Aide and withdraw 
 himfeifefrcra God ; he had power either to hold, 
 
 or - 
 
3 1 The S9»let uman with Chrift. 
 
 or to let goe : he had the ftaffe in his owne hand 3 he 
 might tame unto God, and dole with the com- 
 mand if he would, or he might depart from God, 
 and withdraw himfelfe from the afliftance which 
 hee lent him as he did : but now here is a maine 
 difference in the bringing of the heart home to 
 Chrift in this union, beeaufe the firft ftroke that 
 drawes the iou!e,and brings the loule to Chrift, 
 is nxfrom any thing within, fo much as from 
 tkefpirit without : the hand of Chrift it layes 
 hold upon the heart, and workes upon the hearty 
 aad brings him home to himfelfe • this firft ftroke 
 is from without, wee doe beleeve being fra- 
 med thereunto, and drawne by the Spirit of 
 the Father 5 the everlaftingsarme of the Lord 
 that appeares in the Gofpell, hee lets it downe, 
 and workes upon the foule, and brings the 
 heart to himfelfe, and fo the heart is brought 
 to Chrift, not from any Principle firft in 
 it felfe, but by the Spirit that workes upon 
 it : when the Word of God comes to the foule, 
 the Spirit of God accompanies that Word, 
 and pals the earthly minde from earthiiaeiTe, 
 and the uncleane heart from his lufts, and faith; 
 Come out 5 thou poore foule, this is the way to a 
 Ghrift that will pardon thee, this is the way to a 
 Chrift that will purge thee$ fo that ray foule 
 moves,but it is becaule it is moved $ my will clo- 
 ieth, but it is beeaufe it is perfwaded : fb that the 
 irft ftroke of this union 13 not from my felfe, but 
 it comes from Chrift* the hand of the Spirit layes 
 hold on me, and drawes me to him : hence in the 
 
 third 
 
The Soules union with Chrift. 3* 
 
 third place, the union drawes fbmewhatneerer- 
 fbthat wee fee, firft there is a holyGhoft in the 
 promife, and fecondly, wee fee that the Holy 
 Ghoft leaves a fupernaturall worke upon the 
 foule, and brings it home to Chrift. 
 
 The third conclusion is this, the Spirit of grace ^Conclut 
 in the promife working thus upon the heart, it 
 cauferh the heart to clofe with it felfe in the pro- 
 mife : the Spirit of God by the promife fo works 
 upon the foule, that it makes the fbule clofe with 
 the promife, and with it felfe in the promife : and 
 this is to be one Spirit, and this I take to bee the 
 meaning of that place, vhilippians 3. 12. P^w/ faith 
 that be was apprehended of Chrift, as if he Qiould fay^ 
 I was not fo much apprehending.as apprehended: 
 not fo much that he did it, but Chrift in him, and 
 upon him, and by him ,- for I told you the worke 
 of the Lord in the worke of conversion, is upon 
 us, by us, to bring us to himfelfe. The Spirit of 
 the Lord is in heaven, and it is in the promife, 
 and that Spirit in thepromife comes to the foule 
 of a beleever, and leaves a fpirituall worke upon 
 the foule of a beleever, and the foule is moved by 
 vertue of that Spirit, to clofe with that promife, 
 and with that Spirit that is in the promife: I 
 would expreffe my felfe by thefe two compari- 
 fons ; looke as it is with the moone, thenaturall 
 Philofopherobferves, that the ebbing and flow- 
 ing of the fea,is by vertue of the moone, (he flings 
 her beatnes into the fea, and not beiHg able to 
 exhale as the fimne dotb, fhee leaves them tl ere, 
 and goes away, and that drawes them, and when 
 
 F they 
 
« 4 Tfo So»/« »«*0« with Chrift. 
 
 tl ;cy giow wet, they rctuiDe backe againe 5 now 
 the fea ebs and flowes not from any principle in it 
 fe lfe, but by venue of the moone, being moved, 
 it goes, being drawne, itcoaxs ; the moone ca- 
 tting her beames upon the waters, it moves the 
 fea,and Co drawes it feife unto it feife, and the fea 
 withic : Co the heart of apoore creature, is like 
 the water, unable to move towards heaven, but 
 the Spirit of the Lord doth bring in its beames, 
 and leaves a fupernaturali vertue by them upon 
 the foule, and thereby drawes it to it feife : or 
 looke as it is with aclafpeand a keeper 5 take a 
 great clafpc, put it thorow the keeper, and being 
 brought thorow, it clofeth with it feife : fo it is 
 with an humble broken heart, it is like this kee- 
 pet,the good Spirit of the Lord is like this clafpc, 
 the Spirit workes upon the foule, and leaves a fu- 
 pernaturali vertue upon the foulc,and goeth with 
 that vertue, and puis the foule by the power of it 
 feife, and knits it to its feife, it workes upon the 
 heart in this manner,and clafps the bumbled (in- 
 ner, and brings him home, and holds him to the 
 promife ,and to it feife in the promife. 
 
 Now 1 would contract thefe three conclufions, 
 in the former lermons, into three queftions, to 
 make them lb familiar, thatweake ones, which 
 have any fpirituall grace, may be able to come to 
 aprehend and underftand them ; 
 l,£ueji. I aske therefore, what is there in the promife 
 of theGofpell, or what is therein the Word of 
 God,is there nothing butletters,and fillables,and 
 
 fentences } 
 
 I 
 
TkiSoults mionwitb Chrift. 35 
 
 I an(werjYes 5 humaneAuthours have words and A n f w , 
 Sentences, but oh the glorious God, the third per- 
 fon of the Trinitie 5 the bit (Ted Spirit of the Lord 
 Jefus Chrift is inseparably prcfentwith, and ac- 
 companying of the protmfes of God -, the words 
 are but the fhcli, but the fubftance is the Spirit of 
 grace ; how were your hearts comforted in the 
 time of trouble ? and how were your hearts bro- 
 ken,and brought out from your lufts > Oh, it was 
 the Spirit, for man was never able to doe it, but 
 Lord thy almighty hand came downe from hea- 
 ven, and broke this heart of mine, and if Chrift 
 that Lion of the tribe of Judah, had not come 
 downe from heaven, this lion- like heart of mine 
 would never have yeelded nor come downe : this 
 is the anfwer to the firft queftion. 
 
 What doth the beiecver doe > a«ke your owne i # JPueft. 
 hearts, doe your hearts clofe and meet with the 
 good Word of the Lord ? and doe you fay, Oh 
 it is the good Word of the Lord, my heart con- 
 fented to it,andclofed with it thus > 
 
 Oh yes,faith the foule, me thought I was even Anfw. 
 knit to the Word : then I aske againe, was thy 
 heart knit to the Word onely, and the tillable 
 only> and did thy heart clofe with the fentences 
 only ? the foule anfwers, No, the truth is, my 
 eare did re§ eive the found, and my minde the 
 fenfe, but my foule received the Lord Jefus 
 Chrift : To m many m received kirn, to them be gave \ 
 power to become thefonnesofGod^ 1 Iohn 12. the 
 words are but only as the conduit to convey the 
 water of life, and the Spirit of grace, but they lay * 
 F 2 hold 
 
3 4 the se sties union with Chrift. 
 
 hold upon Chrift there, and that it is fo, I prove 
 it thus,did not you finde your hearts comforted 
 *c fuch a time ? Oh yes,faith the (bule, me thinks 
 I fee the Minifters face ftill 9 and when he came ro 
 fuch a point and fuch a paflage, good Lord, mee 
 thought I was in heaven 5 could words, and rea- 
 fbns,and fentences have done it ? No (urely, the 
 Spirit of grace was there, and my heart did dole 
 with the fame : the ftcmaek receives not meatus 
 the dim or veflell doth, but the ftomack doth re- 
 ceive ir, andisfafmedtoit, and hath the fweet- 
 neffeof it, and is made one with it : Iohn 6. 63. 
 The words that ifteake, they are Spirit and life . and 
 this is the exceikncie of the Word, when all the 
 learned Doctors and Schoolemaftcrs (hall have 
 the tongues, but (hall never humble one foule, 
 nor purge nor convert one heart, yet the Word 
 and the Spirit in ir, will doe that which is ufefull 
 and helpfull for thee in this kinde $ the Words that 
 I J} sake, they are Spirit , and they are life, faith our 
 Saviour 5 fo then you fee, you that are ignorant 
 and weake,you fay to your fe!fe,how (hall I come 
 to be knit to the Lordjefus Chrift, feeing hee is 
 in heaven, and I am on earth > Oh buc quiet thy 
 felfe in this,he is in a molt lpeciall manner in the 
 preaching of the Word, and if thou cleaveft to 
 the Word aiightjthen thou cleaveft to the Spirit 
 of Chrift 
 3, gueft. In the third place I aske, how doth the Spirit 
 of man come to clofe and to be one with the Spi- 
 rit of Chrift in the promife ? 
 ■Anfip. I anfwer^are your owne hearts able to doe this I 
 
 Qt 
 
The settles mint with Chrift, 3 7 
 
 or is nature, or your wits, or parts able to doe this 
 for you ? No 3 the good Spirit of the Lord 
 wrought upon, and fitted, and framed the heart 
 hereunto, and put this temper upon it, as the 
 workman gives a temper to the knife, and ano- 
 ther makes iron draw iron 5 and he doth it thus, 
 he drawes the magnet or load-ftone over the 
 iron,and the vertue thereof makes itabletodraw 
 iron to it feife 3 (b the foule faith, A*as, I doe it 
 nor, it was the Lord'that wrought this heart in 
 mee, I have feene the day, when I could have 
 beene as well content to heare the Minifter 
 preach plainly , as to have a knife run to my heart, 
 but the Lord wrought my heart to it, therefore 
 the Spirit puts that magnet (tone of the mercie 
 and grace of Chrift upon my heart, hee puts this 
 temper upon my heart,and makes it able to dole 
 with it feife in the promife : in 2 Can*. 5. 5. when 
 /W there had difputed of his defire to lay downe 
 his life for the Gofpell, and to put his body upon 
 fuffering for the Gofpels fa^ce, he was even weary 
 of the world, and would faine have beene gone, 
 how gat he this temper > why > the text faith, 
 Now he that hath wrought us for the fame thing is Gcd 3 
 who alfihith given m the earntft of his Spirit $ it is a 
 great while before wee can bee brought to this 
 temper, when all the tWinifters tongues are even 
 worne to the ftumps, and the wicked will bee 
 wicked ft!il,yet the Lord doth worke it : fo then 
 you fee, that the Spirit of God by the promife 
 works upon the foule, and leaves a dint upon the 
 heart, and fo brings the foule by the Spirit to 
 F 3 clofe 
 
*8 The Soukf unionwith Chrift. 
 
 dole with it felfe in the promife, and hence you 
 may colled two things for your information in 
 this kinde: 
 t.ColeB. Firfr, that the beleever , being moved by the 
 ftroke of the Spirit of the Father, is made able to 
 clofe with the Father and the Sonne, becaafe the 
 Spirit of the Lord doth fatten, fit, and frame the 
 he art hereunto in this manner; and hence it is, 
 that the foule can clofe with the Father, and the 
 Sonne too 3 why? becaufethe Spirit which pro- 
 ceeds and comes from the Father and the Sonne, 
 is able to frame the foule to clofe with both • for 
 the Spirit hath fomething of the Father, and 
 fomething of the Sonne, and therefore is able to 
 make the foule to clofe with both : i Iohu 1.3. 
 rhefe things have I writtsn unto you, that you way 
 have feUowjhip with us % holy John was afpirituall 
 father unto them, and hee writes to them, that 
 thereby they might have fellowfhip with the 
 Saints, and he faith, truly our fegowjhip u with the 
 Fatherland with his Sonne lefut Chrift ; why doth he 
 not fay,our fellowfhip is with the Father ,as well, 
 as to (ay ,our fellowfhip is with the Father and the 
 Sonne ? becaafe it is prefumed beforehand,that a 
 man muft have fellowfhip with the Spirit,before 
 hee can have fellowfliip with the Father and the 
 Sonne $ becaufe it is the Spirit that hath fitted 
 the heart, and framed it, to dole with both. 
 ^ r in Secondly, hence it comes to pafle, that the per- 
 %x $ie*. fon of the beleever may bee knit to the pcrfon of 
 
 the Lord Jefus Chrift :' the foot isknic to the head 
 bv the continuance of the order of the body, and 
 
 J the 
 
The Souks union mt b Chrift. 3 y 
 
 the members thereof, as the foot is knit to the 
 leg .and the leg to the thigh, and the thigh to the 
 body, and To to the head, this is the meaning of 
 that phrafe, lohn6, 5 5. our Saviour prefieth this 
 hard upon the Difc.iplcs,and faith. My flefh is meat 
 indeed, and my bioud it drinke indeed y hee that eateth 
 my fit jb, and drhfyth my bloud, dwelieth in me> and I 
 in mm \ then they begun to wonder at it, and to 
 (ay, How can this be i and yet Chrift fairh,what if 
 you fee the the Sonne of man carrying the body 
 of his flelfa into heaven, you will thinke it more 
 hard to eat my flefti then, yet you mud eat my 
 flc (h then too j how ? it is the Sprit that quick- 
 net h } the flefh pr fit eth nothing jke words that if peaky 
 they are spirit and life • as if he had faid, my good 
 Spirit is in the word and proraife, clofe you with 
 my Spirit, and then you draw my Spiri^my flefh 
 and my blood downe into your whole natures f 
 the words that 1 fpeake, they are Spirit and Life 5 
 that is, my Spirit is in the Word of the promife, 
 tkough my body be gone up into heaven •> there- 
 fore clofe you with my Spirit in the promife, and 
 then you clofe with my flefti fpiritually. Thus 
 much for the manner of the union. 
 
 Now for the order of this union how this is 
 done, and there the queftion will be this. 
 
 Whether the beleeveris knit firft to the hu- gueft,* 
 mane nature of Chrift^or to the Divine nature. I 
 am not greatly willing to meddle with this point 
 in this popular congregation, becaufe there are 
 many wife and orthodox Divines, and godly too, 
 which are of contrary opinion 5 they confefTe 
 
 both. 
 
40 The Sonlet union with Chrift. 
 
 both, but they differ about the order: but that I 
 may bring no prejudice to the judgement of any, 
 Anfvf. I will (hortly (hew you the fumme of thofe argu- 
 ments, which either fide hold , and will (hew to 
 which I doe incline, and fo leave the point to the 
 judgement of thofe that heare it, to incline to 
 which fide they thinke beft, and thus I (hall 
 wrong none at all. 
 
 Firft, fbme Divines, wife,holy,and orthodox, 
 and many too, doe goe that way ; all of them 
 have it from that root : they that hold that the 
 foule is knit to the humane nature of Chrift firft, 
 have two reafons for it. 
 i Firft, fay they,as the Scripture reveales Chrift 
 
 to us, fo alfo our hearts embrace him, and clofe 
 with him, but the Scripture reveales the Lord 
 Chrift more often and frequently, in regard of 
 his Manhood, than in regard of his Godhead 3 as 
 in that place, The feed of the Woman jhail breakt 
 the Serpents head, and fuch like : therefore the 
 underftanding firft clofeth with this, and the 
 heart firft receives it : the fecond reafon why they 
 hold this is thus much. 
 2 If, fay they , all the great works of our rederop- 
 
 tion,both fancYification, and juftification, and re- 
 demption, were wrought in the humane nature 
 of Chrift, and as by a channell conveyed to us by 
 his htfrrmne nature, then it is reafon that the 
 foule fhould firft clofe with the humane nature; 
 but it is fb that all the great workes of juftifieaci- 
 on, fanSification, &c. were all accomplished in 
 the humane nature of Chrift : for as the text 
 
 faith, 
 
The Souks union with Chrift. 
 
 faith. He died for our fins, and triumphed over fin 
 and heU, and death : therefore,fay they, it is fit that 
 the foule mould firft clofe with the humane na- 
 ture of Chrift. and this is the life and pith of all 
 their arguments. 
 
 Againe, other Divines, and they are wife and 
 orthodox, they hold this- and though all hold 
 the maioe fubftantiall truths of eternall life, yet 
 they differ in this, they fay the beleever is firft 
 knit to the Deity, and they have alfc two argu- 
 ments, and th« firft is this : 
 
 That which is the maine and the proper objecl: 
 of faith, to that the foule firft lookes, and to that 
 the foule is firft united : for all union comes by 
 operation in this kinde, but the Godhead is the 
 firft objecl: of faith in beleeving 3 the Godhead 
 and the third perfon of Trinity, they are the firft 
 objeds offaith b therefore,fay they, in the whole 
 courfe of Scripture, faith is caft upon the God- 
 head, as Efay 50. 10. Who fo is wife amonji you 
 thatfearctb the Lord, thatobeyeththevoyceofhis fer* 
 vant ; he that walketh in darkntffe and hath no light 
 let him truftin the Name ofthtUrd, and flay hi m- 
 felfe upon his God^ all the phrafe of Scripture 
 runs thus : Truft, and hope, and rely upon the Lord. 
 So lohn 14. i^.xerf.Let not your hearts be troubled, 
 yee beleeve m God, beleeve alfo iumeer mnkethis. 
 Now did a man beleeve u P on the Father, as Fa- 
 ther onely, then hee did not beleeve. upon the 
 Sonne ; ordid he beleeveondy upon the Sonne, 
 as Sonne, then he did not beJeeve upon the Fa- 
 ther, but in that hee beleeves upon the Path r 
 
 G and 
 
 4* 
 
4 2 
 
 The Soutet union with Chxift. 
 
 . 2 
 
 and the Sonne: It is therefore plaine chat he fals 
 firft upon the Godhead 3 and feeing it i3 fo that 
 wee muft beleeve upon the Father, Sonne and 
 Holy Ghoft h therefore we are not to beleeve up* 
 on one of them only, but upon the whole Deny 
 and the divine nature, and all the three Perfons 
 in the divine nature : for as the Schoolemen fay, 
 that which doth appertaine to this, as this, be- 
 longs to this and to none other. Now we beleeve 
 in all the whole Trinitie, and therefore wee clofe 
 with all three, the Father, Sonne,and holy Ghoft : 
 and hence it is that thefe Divines obferve, that 
 when we are faid to beleeve in the Scriptures,and 
 in the promife ( not that any doe it properly ) but 
 10 farre as the promife hath God in Chnft, revea- 
 ling, and promifing, and communicating htm- 
 felfe : fo farre we beleeve in the promife, that is, 
 in his faithfulnefle, truth and mercy, revealed in 
 
 the promife. . f 
 
 The fecond reafon which they alleage isthis:(ay 
 they, that which in reafon muft ftay 8c fatufie the 
 foule of a beleever, it is that in reafon to which 
 the foule muft firft betake it felfe,and upon which 
 it moft firft ftay it felfe . for faith goes out for 
 fuccour, and for good : therefore, that which on- 
 ly canfatisfle faith, to that onely it muft firft goe : 
 the beleever is dead in finnes, becaufe of the com- 
 rn'mionof them, but there is life in God : there- 
 fore to an infinite God the foule comes to work e 
 an infinite fatisftftion for him, which all crea- 
 tures cannot doe in this cafe, the Godhead pre- 
 pares the humane nature, and workes by the nu- 
 ^ mane 
 
The Settles union with Chrift . 4 3 
 
 mane nature, and gives power to the humane 
 nature, and makes it abletofufferandtofarisfie, 
 faith fees that he hath offended an infinite God^ 
 and deferved punifliment of an infinite value $ 
 therefore heemuft repaire to him that can oaely 
 repaire in mercy to his foule : therefore faith the 
 Prophet David, Pfalme ijo^.verfe, Hope in the 
 Lord forever, for with the Lord is plenteous redemp- 
 tion: and in Efay 2 6.^.Tr^fiintbeLord for tv<r, 
 for in the Lordlehovah,iseverlaftin£Jlrength$wee 
 haveeverlafting miferies, and troubles, and di- 
 ftempers, but with the Lord Iehovak is everlasting 
 ftrcnph, therefore trttft in him for ever : nay hence 
 it is that our Saviour faith, iohn 17. 3. This is life 
 eternal, thai they know thee to bee the very God, and 
 whom thou hafifent even lefus Chrifi. 
 
 Now if youaske roe which of thefe judgements 3 
 I follow 5 1 anfwer, becaufe I love not to bee as a 
 man that is here, and there, and no where in 
 truth, but Hove to bee as a man that dweis at 
 home, for I am not ignorant that many Divines 
 wife and learned, whofe parts and gifts I reve- 
 rence, they follow the former opinions $ and for 
 my part I leave a judicious hearer to take which 
 fide he will ; but in truth the two laft arguments 
 have prevailed with me, that the heart of a poore 
 finnerbeleeves, and ftayes it felfe, firftly, upon 
 the Godhead, and Deity, and afterwards upon 
 the Humanitie : andmee thinkes the two former 
 arguments feeme not to compel! any mans un- 
 derftanding : for bee it granted, that the former 
 Scriptures doe reveule the Lord Jefus Chri(r 4 and 
 
 G 2 men- 
 
44 
 
 The So fdes union with Chrift. 
 
 mention him often as man, yet it is as true they 
 reveale him to bee God, and mention his God- 
 head, not mentioning at all his humanitie ; but 
 whenfoever they doe mention his humanitie, 
 firftly, k is for good reafbn, partly by way of pro- 
 phecieto foretell of Chrift, what hee mould be, 
 and partly by way of ftory and relation to relate 
 of Chrift what he was^yet this reafon ioferres not 
 that faith muft therefore firftly lay hold upon the 
 humanitie before the deitie 5 but when the Lord 
 ispleafed to reveale Jefus Chrift tothefouiein 
 the way of conversion, then wee muft apprehend 
 Chrift, as God and Man in the point of con- 
 verfion,and then let the queftion be this: whither 
 the fbule (hall goe for that which it wants > Now 
 I fee no reafoa why the fbule (hould firftly goe to 
 the humanity for what it wants and feekes : hence 
 it is that when the Scripture comes tofpeake in 
 the way of converfion, the Godhead is fet firft : 
 as in the iCor. 5 .i<?.God was in cbrifi Reconciling the 
 world unto himfelfe^ as God in Chrift reconciles 
 the world unto himfelfe 5 fo God reveales him- 
 felfeto his faithfull Minifters, and fo they reveale 
 him to the people ; it wa 1 * the Godhead that was 
 offended, and muft firft of all be pleafed, andun* 
 to that God we muft firft goe for what we want $ 
 fo Ieremy }}. 16. In thofe dayts ludahjhaU be fa- 
 yed, and Ifrael fbaS bee faved, and this if the Name 
 whereby theyfh iU 'call him the Lord our righreoufnejfe: 
 fo (aid the Angell, theyfbaffcaS hit Name Emanuel x 
 which is by interpretation^ God with t* : this is to 
 the firft reafon j now to thefecond argument! 
 
 an- 
 
The Souks union with Chri ft. 45 
 
 anfwer thus 5 If it bee good in reafou chat wee 
 mult, firit goe to the humane nature for thcfc rea- 
 fons propounded, and if this be fufficient to call 
 my faith that way, becaufe all the great workes 
 are wrought that way 5 then much more feeing 
 the humane nature wasinabfed torheworkeby 
 the divine nature ; therefore my faith muft firft 
 looke that way, becaufe the weight of the worke 
 lies upon the Deitie • the humane nature cannot 
 aflume to take to it felfe this glory, nor bee any 
 way available to fatis fie divine ju'ftice, buc that 
 the Deitie enabled it, and therefore faith muft 
 firtt of all looke unto that. Thus it is confefled 
 that the (bole of a beleever is advanced to a mar- 
 vellous high privilege 5 nowtheufe ofit is referred 
 to thefe three heads. ' Q 
 
 Firft, are the foules of the faithfall come thus v r 
 neere to Ghrift, not onely to beleeve in him , and * 
 to embrace him, but to bee one Spirit with him ? 
 then this may bee a ufe of inftru&ion, and it 
 fliewes to us that the fmnes of the faithfull are 
 marvellous hainons in Gods account, and excee- 
 ding grievous to his blcflfed Spirit that hath come 
 fo neere to us, and brought us fo neere unto him* 
 felfe- every finneisasa mountaine, or as a wall 
 of feparation, but the finnes of the faithfull are. 
 noleffcchan rebellion, not onely becaufe of mer- 
 cies, bonds and engagements, which the beleever 
 hath received, but because a man fecome (b neere 
 to Christ, andnowtocommirfinneand vex him, 
 it muft n^ds bee a marvellous provocation to the 
 Lord Jefus Chrift, and to his good Spirit : he that 
 
 G 3 ihould 
 
4 6 The Souks union with Ghrift. 
 
 mould entertaine a friend into his family, or the 
 King into his houfe, or a woman to entertaine a 
 loving husband in matrimony with her, allbafe 
 dealing by any of thefe a man can hardly brooke 
 it Jt was one of my own fubjeft*, faith the King ; 
 it was my wife, faith the husband, and it was my 
 friend, as David faith 3 that did eat at my table $ but 
 now to entertaine a profeft enemy, or atraytor 
 into the bed-chamber with the King> and to lodge 
 them both in one bed, this were abominable ^and 
 fo the wife not onely to entertaine a whoremon- 
 ger into the houfe, but alfo to lodge him in the 
 fame bed, this were not to be endured : Oh how 
 his blood would rife againft it, as the King faid 
 of Haman^ Hefter 7. 8. What, wiUhee force tht 
 jQueenefxfire my face? Now thcrefore,brethren, 
 goe home to your owne foules and behaviours in 
 particular : doft thou through Gods grace and 
 mercy receive this favour at the hands of God, 
 that thou art become one Spirit with the Lord 
 JefusChrift,and wilt thou then receive a company 
 of bafe lufts, and that in the very face and fight 
 of the Lord IefusChrift, and lodge an uncleane 
 fpirit, with the cleane Spirit of the Lord > the ho- 
 ly God cannot endure this, nay, he will not beare 
 it at the hands of thofe that belong to the election 
 of grace : 1 Sam* 2. 17. The fomes of Ely were 
 $rert fimert before the Lord, faith the text, and 
 why ? becaufe they waited upon the Lord, to doe the 
 werkeofthe SanBuarie^ for where the ordinances 
 of the Lord are, there is God himfelfe : there- 
 fore Cain in the apprehenfion hereof, (aid % 
 
 lam 
 
The Soules union with Chrift. 
 
 47 
 
 Iamcafi out from the prefence of the Lord, that is 
 from the powerful beautie of iheLord in his ordinances. 
 Now becaufe they were the Priefts and Leaders 
 and they were greater finners, they would out- 
 brave the Lord with their finnes, and commit 
 them in the fight of God, therefore their fin was 
 the grea f er : as in Ezechiel 8.$.The Lord brought the 
 Prophet t9 behold the abominations of the Elders of 
 Ifracl, he brought him into afecret place, aid {hewed 
 him theima^e of jealou fie, which provoked to )taloH- 
 fie, they did it in the fight of the Sun to provoke him 
 to anger, therefore h is called the im^ge ofjealoujie^s 
 if he had (aid, Let your idols goe to the land ofVrre 
 but will you dare to fet up idols in the fight of God, to 
 provoke him to jealoufie. I befeech you apply this 
 to your felves ; are not wee Priefts, and jthe very 
 Spoufe of Chrifr, and not onely the ; out ward 
 Sanctuary, but the Temple of the Lord it felfe is 
 with us ; as .the Apoftle faith, Ye are the temples 
 of the Iwing God: Now wilt thou fet up an idol 
 luft,andan idolatrous felfe feekieg heart, and fet 
 it up by the Lord Iefus Chrift > this is a horrible 
 crying fin, and it provokes the Lord marvellous 
 fiercely : it was the colie&ion which the Apo- 
 ftle made a Ihtk before the text, in i Cor. 6. 
 where he faith, fpeaking concerning adultery and 
 fornication, he comes with a gird and a gall to the 
 hearts of beleevcrs, dying, What, {ball I take the 
 members of Chrifi and make them the members of an 
 harUtt God forbid, thats fearef»% : Dze you not 
 know that he which conpleth him felfe to an harlot, k < 
 onebody j {hall I doe thus? no } the Lord forbid ; / 
 
 ami 
 
the Soules union with Chrift. 
 
 am neere tochrip, let the members of Satan bet made 
 tke members of a harlot, it they will, but you that are 
 the members of Chrift, will you doe fo .<? Confider it, 
 wile thou take the head of Chrift, and contrive 
 wickedneffe with it ? and wilt thou cake the heart 
 of Chrift, and make it a cage of uncleane lufts > 
 and wilt thou take the tongue of Chrift,and make 
 it fpeake wickedly ? and wilt thou take the foot of 
 Chrift, and make it run to all wickednefle > what 
 a f earfull thing is this > (hall the uncleane fpirit 
 be put to the cieane fpirit ? (hall the motions of 
 theDevillbe here s and the motions of the good 
 Spirit of the Lord too } the Lord in mercy keepe 
 you off from this : Ephef.^29, Let no filthy commu- 
 nication come out of your mouth , why, what if there 
 doe ? If there were no greater (innes than thefe, 
 I hope I mould doe well enough : What faith 
 the Apoftle . A Chriftian, and a lier 5 a Chrifti- 
 an, and a (wearer; a Chrift ian, and a bafe vile 
 wretch $ Oh grieve not the good Spirit of God: why? 
 hecaufe by ityee are fealed up unto the day efredemp* 
 tion : the good Spirit of the Lord hath fealed 
 you up unto redemption, and knit you unto hits, 
 and will you rend your (elves from him, and 
 grieve him? if you were not fealed up, and if you 
 had none of the Spirit of Chrift, it were no great 
 matter : but now, Oh grieve not the holy Spirit^ if 
 you doe, you have m fJvation by it . away to hell 
 if you will grieve the good Spirit of the Lord 3 
 if the Lord doe beftowhis Spirit upon thee,wilt 
 thou then grieve his good Spirit? how canft thou, 
 or howdareft thou doe thus ; and difhonourthe 
 
 Name 
 
The Soules union with Chrift. 42 
 
 Name of God, looke that place, Matthew 1 2. 44, 
 when the uncle ane Jpirit retttrncs againe to his refb y ; 
 bee findetb it empty ', [wept and garnifhed ; then hee 
 takethto bimfelfe [even other fa irits worfe than him* 
 felfe, and they enter in and dwelt there $ the end of that 
 man is rvorfe than the beginning. It is well obferved 
 by one, that pride and idlenefle fweeps the houfe 
 for the devill • a proud heart which ftayes it felfe 
 up upon its owne abilities,snd Co growes idle,and 
 lazie, and, fecure ; if it be a Miniftcr,or Magiftrate, 
 this makes cleaneworke for the Deviil, you can- 
 rot doe this, but you will grieve the good Spirit 
 of the Lord : Now looke to this, when a man 
 ftayes himfelfe upon his parrs, and gifts, he doth 
 Ktrlegood : you fweep thehoufefor the Deviil, 
 whereas a watchfull painfull heart doth wonder- 
 fully pleafe God} itisagood^andapurejineeke, 
 and holy SpiritjWhich God accepts of, therefore 
 be thou Co £o:> : now ycu trut are Chriftians, doe 
 not goe away, and thinke that you have warrant 
 to be idle, and carelefle, take heed of fuch curfed 
 di (tempers of heart ^ if thou art a Chriftian, thou 
 dare ft not doe or fay, as others dare, for the finne 
 of a Chriftian is abominable in the eyes of God, 
 becaufe he is fo neerly united to his blefled Spi- 
 rit : this is the firft ufe of the point. 
 
 Againe in the fecond place, here is a word of \*Vfe. 
 examination and triall, here a man may fee of 
 whatlpirit the moft men of the world are 5 You 
 know not of what Spirit you are> faith Chrift 5 looke 
 how the foule elofeth with, and receives thole 
 that are moft exaft in a Ghriftian courfe : if thy 
 
 H heart 
 
5 o The Souks union with Chr iff. 
 
 heart be eftranged from fuch as doe walke exact- 
 ly before God,either becaafe he hath given chem 
 parts and giFps, or btcaufe he hath made them 
 humble and faithfull : if the Spirit of the Lord 
 be in the Saints, then the Spirit of malice and of 
 the Dcviil is in thee * Gods Spirit clofah with 
 all the faithfull ones, but thy Spirit cannot cloie 
 with them •, when they are made one Spirit with 
 Chriit, wiit thou be of two Spirits with them? 
 then cither Chrift is.ro bee blamed, crclfe thou 
 art to be condemned for this bafencfle of thine$ 
 either Chritt knowes not how to chufe a good 
 Spirit,or eife thoa arc a bafe vilde fpirit- this is the 
 great finne of this laft age of the world, men are 
 loversofthemfeIves,and not lovers of -God, nor 
 his gracenor Spirit: it is admirable to fee how 
 every one that is wicked , findes favours in the 
 woild, but only thofe that arc holy ,and gracious, 
 and one fpirit with -Cririft : adiunkard is no mans 
 enemie but his owne- and with aduherers you 
 can make marches, and if they were miittherers 
 or theeves, wee have akindeof lamentation for 
 them 5 but wren it comes to a fincere foule, their 
 hearts rife up agiinft, him, with a defpc race 
 fpleene,snd they (ay,thefe are ihe holy brethren, 
 why what are they ? Oh, faith the Father, he is 
 quite fpoild, I had a fonne which I had fome 
 hopes of, but now he is gone downe the vvlnde, 
 and he will neverbe good for any things and then 
 faith the drunkard, hee was as good a companion 
 as ever lived, and had as brave jefts is make us 
 raerrie withaii, but now he is quite fpohd 3 then 
 
 tny 
 
ii vn U » i M gP— w< - ' "" m " 
 
 *0* So w i ««««« with Chrift. 5 1 
 
 thy meaning is, that when hee had an ur.deane 
 fpirit,thou didft love him, but now bccaufe he is 
 come to have a neere union with the Lord Jefus 
 Chrift, therefore thou art eftrangrd from hkn 5 
 then curfed be thy wrath, for it is fierce, 2nd thy 
 ragc,for it is cruell $ if the Spirit of God be holy 
 and good, to which hee is united, then thou art a 
 vilde unholy wretch : I hope now you may know 
 what will become of faclxand fucri in the townes 
 aud places where you Jive/uch 1 meane as are ho- 
 ly and gracious, and yet are hated and dehdidt, 
 eventhofe poore creatures are glued to the Lord 
 Chriftjnay^heyareholynpJncedmen.whkhthe 
 Spirit or God delights in, therefore rhy fplrit is of 
 Sathan, that thou doeft thus malice him 3 Icon- 
 feffeagodiy heart wli have his fits and excursi- 
 ons now and then, like an unruly co!r, and may 
 run wildly into finne • this may bef Ji a gedly 
 gracious heart, but all this while this is poifon, 
 and the fouieof a godly man fees this , and is wea- 
 rieofit, and is marveiloufly burthened with ir, 
 and faith, Oh vilde wretch that I am,what would 
 I have > and what is he that I cannot love him > is 
 itbecaufethe good Spirit of the Lord is there? 
 (hall I refift the good Spirit of the Lord > and fo 
 commit the finne againft the holy Ghoft ? away 
 thou vilde wretched heart, I willlove him ■ thus 
 the foule labours and ftrives for that exj&neffc 
 and would faine have that goodnefTe which hee 
 Tees id other : it is in this thing, as it h in a man? 
 meat, he that hath an unwholefome ftomack,and 
 teeth that the meat is good, and knowes not but 
 H 2 that 
 
J - - ■ — 
 
 5 2 The soalet union mtb Chrift. 
 
 that he may cat it, he will not blame the meat, if 
 hee be ill after it, but his ftomack 5 but there are 
 fbme that love to bee eating loaie wais, and fuch 
 trafh as is nacght for them Jor the flomack is vi!de 
 within } and would have as bad as him fdfe : Co out 
 of the pride of nature and felf- confidence thefe 
 diftempers will bee riling in us, but a gracious 
 foule is even fick at the heart, and weary of his 
 lir*e,and he is never well, unrill he hath gotten a 
 purge ; but he that hath the di(eafe, and is fick of 
 ' hatred and malice,looke how his heart is^fb is his 
 tongue,and as his heart is, fo is his carriage : Oh 
 poore wretched creature, what God may doe for 
 him 3 1 know not, bu? for the pre lent he hath the 
 fpirit of the Devi 11 in him $ he is no man bur a 
 toad that can live of p3i(bn,and make a meale of 
 it,and yet his heart never be affected with it, 
 2 t yfi. In the third place . is man a fociable creature, 
 
 and mufl he have forne to keepe company with 
 him hhen in the next place be exhorted to clofe 
 with fuch as Chrift hirnfelfe doth clofe withal', 
 chufe fuch companions as the good Spirit of the 
 Lord doth meet withall : doeft thou fee a gracious 
 ilncere hearted Chriftian, that is one fpiritwith 
 the Lord> love him, and let thy heart be one Spi- 
 rit with him too, and not only the rich, but the 
 poore too,it is that which we have in nature, eve- 
 ry man defires to have one that is of a faire nature 
 and a loving difpofition, he is a fit man to make 
 a friend of, and chefe things are nor difcommen- 
 dable$ iti$ftrange to fee when God hath cm the 
 dawes of thefe wolves,how calme and quiet chef 
 
the Sodes ununwith Chrift. 
 
 are jbut would you have a man of a good nature 
 indeed ? for as one faith, hee that hach no more 
 than reftraining grace, is no more than a tame 
 Devil!,but would you have a friend of a good na- 
 ture indeed > for this is the maine of all, then 
 chufe fuch as are one with Chrift, and remember 
 that place, in i Peter I. 4. Wee are partakers of the 
 divine nature^ he that is one Spirit with Chrift, 
 he is partaker of th.2 divine nature, even the na- 
 ture ofGodhimfelfe, the Spirit of God, and the 
 Spirit ofmeekneflfe, and felf-deniall is in him 5 
 therefore let thy heart be inlarged towards him, 
 and joyne thou fide with him which is joyned fe* 
 neerely to the Lord : it was the old practice of 
 thofe in Zacb. 8.22. when God (hall honour the 
 jewesj and make them glorious in fan edification 
 and holinefle, and they fhall goe to market, and 
 buy and doe all things holily, then fhalt ten men 
 take hold of the skirt of him that is a lew, and fhaS 
 fayJVe rvtSgoe mthyoa^ forme have heard that God 
 is with -jou $ would you not goe with the Spirit of 
 the Lord Jefus Chrift e Yes, Oh then get yoa to 
 the Saints of God, and get them to your houfes, 
 and lay holdupongraciousChriftians,andfay,I 
 will live and converfe with you, for the 
 Spirit of Chrift is with 
 you. 
 
 u » . ■ i i- - 1 vmi'm^nvwrnimmmv 
 
 H 3 2g* 
 
THE 
 
 B E NEFTT 
 
 FRO M 
 
 NION WIT 
 
 C H HIST. 
 
 By T. H. 
 
 
 ^ y 
 
 lH 
 
 
 LONDON, 
 
 Printed by IobnHaipiland^oi Andrew Groove, 
 
 and are to be fold at the Black Beare in S. /».;«// 
 
 Church- yard. 1658, 
 
• i 
 
57 
 
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 «#£3«» «KL«H» *>£$** «8^*>©» <&£&&> <>$*& ^si©* 
 «*»$ X> «*£$*»• -^KJ^O* «>£;>©» «KSO» «20» «»$§<£ 
 
 •if tfii iff ii«tf iitif gvtt t 
 
 THE 
 
 SOVLES BENEFIT 
 from Vnion with 
 
 Christ. 
 
 i Corin. i. 30. 
 
 But of him ay: yet in Clnifl Jefus, who is 
 made unto w wifdome, Yighteoufneffe y faHffi- 
 fication^and Yedemption t 
 
 Ow the fbule of a (Inner (hould be 
 1 prepared for our Saviour v and how 
 alfo it (hould bee implanted inro 
 him^ being called by the Spirit of 
 God in vocation 3 wee have hereto- 
 fore fully and largely difcuiTed and concladed 
 that point : then wee eame to the kcond thing, 
 which is the fecond part of this implanting or in- 
 grafting afinnerintothe LordJefusChrift, and 
 it is the growing to of a finner with our Savi- 
 our, and that is accomplished and fully brought 
 about by two workes: there are two parts of it, 
 for it is not enough for the graft t© be put into the 
 I ftocic, 
 
«. 3 the Stales benefit from unun with Chrift. 
 
 {lock j but it muft grow together with it, if ever 
 there be any conveyance of any fap, or any helpe 
 and ftrengrii, which it may receive from the 
 fame : fo it is with the beleeving foule 3 fauh doth 
 not ©nely bring us unto Chrift, but it makes us 
 grow together with Chrift : and this growing is 
 difcovered in two particular? • 
 
 The firft is a fpirituall union of the fcule with 
 eur Saviour, when the foule comes to be united 
 to, and made one with the Lord of life • that wee 
 have alfo handled andccncluded in the two laft 
 lectures. 
 
 \ Againe,the fecond part that accomplifheth and 
 makes up this growing together with Chrift , it 
 is that heavenly communion that the foule doth 
 get with our Saviour, when the ftockofthe me- 
 rits of our Saviour, and the vertue of his grace is 
 communicated to the foule ; for this we muft rc- 
 member,thit thefe two things make up the grow- 
 ing of the (lock and the graft together : 
 Firft, there muft be an union of the graft with 
 
 the (lock. 
 
 Secondly.tbere muft be anintercourfe or a com- 
 munication of the fap in the ftock to the graft : 
 fo it is with Chrift, whatever he hath, he hath 
 for his Church and people.andwhat ever he doth, 
 he doth for his Church and fervaats * fo thauhere 
 is a kinde of conveyance of the venue of his me- 
 rits, and power of his grace, unto the fouies of 
 thofe thatbeleeve in him, and are knit unto him 
 by a true and a lively faith : wee have done with 
 the union that the foule feath with Chrift: we are 
 
 now 
 
The Souks benefit from mhn with Chrift. 5 J 
 
 now to fpeake of the heavenly and fpirkuall com- 
 munion, the intercourfe betweene the Lord and 
 the (bale, when the fouleis married unto him. 
 and this is that wee airne at, this is that wee looke 
 at at thi> time ; and this I muft cell you by the 
 wjv, that our purpofe is not to meddle with the 
 particulars at this time, but onely with ths gene- 
 ral! nature of the communion of the fbule wich 
 Chnft : now for the difcoveryof this worke, wee 
 have cbofea the words of the text now read ujato 
 you, and the (cope of the words it is mainly this$ 
 to discover unto us thedowrieand feofmentof 
 all that fpirituall grace that is conveyed and 
 made lure to the beleeving (bule , being made 
 one with the Lord Jefus : that looke as it is with 
 a man that hath a faire efhre to hirrrfelfe, it is 
 only his owne, but when the wife is wooed, and 
 brought home^Si married > he gives over the right 
 of himfelfe unto her, and if hee make over hi3 
 eftate unto her 9 (hee hath title thereunto: this 
 now is the dowry of aChriftian, the Lord Jefus 
 Ch rift is no bad match, you rnuftnotthinkeyou 
 could have done better $ it is a wonder, that ever 
 cur Saviour would take us to himfelfe, or fhew 
 favour to us. but the cafe is deare, if a belee ver be 
 called, and brought home to Chrift^ Ckrift is 
 made to tu mfdome^nd ngbteoufrejfe^mdfan&ifiu- 
 tion, and redemption - y Chrift hath all, and whatso- 
 ever Chrift hath, it is all yours, you have title 
 thereunto, and (hall receive fap and bene fit there- 
 from , if you have hearts to take that good God 
 ©ffers, and you may receive : wee will not now 
 
 I a meddle 
 
6o The Stales bent jit from union with Chrift. 
 
 meddle with 6 thefeverals in the verfe, but thefe 
 two things rauft be fpecially attended to in the 
 words, that we may make way for our {elves in 
 the point we have to trade withall $ 
 
 F/rft,take notice of the compalfe of that happi- 
 nefTe and fpirituall grace which God vouchfafeth 
 unto his, and it is ranged into foure heads : the 
 text faithj Chrift 4s made mn w wfddme, rigbteeuf- 
 neffe, fanBification^and redemption h all that Chrift 
 hath or can communicate, all that the beleeving 
 fouie can defire or want 3 may be referred to thefe 
 foure : 
 
 F\ifk 9 mfdeme 9 th2Lt is,the declaration of the way 
 ©f Godj and eternall happinefle, in and through 
 the Lord Jefus Chrift, which all the policie of all 
 cunning men, and all fubtill pates in the world 
 could never pry into, that wifdome which revea- 
 led the fecret things,and the deepe things of God^ 
 the Lord Jefus is made that wifdome to the be- 
 leeving fbule. 
 
 Secondly 3 Cb/ift is made unte mrigbteoaf- 
 Tieffe^ that is, vvhatfoever guilt Heth upon us 7 
 whatfoever finne hath beene committed by us, 
 what ever puniQiment wee have deferved a 
 Chrift is made unto us righteoufneffe,to acquit us 
 ofall. 
 
 Thirdly^ Cbrifi is made unU m fanSificatioit • the 
 fbule of a poore (inner is defiled with many cor-, 
 captions, and polluted with many diftempers 5 . 
 now Chrift is made unto him fanclification, to. 
 purge and purifie him fFom all thole finnes and di- , 
 
 Laftlf a 
 
The Settles bene ft from union with Chrift. 6 x 
 
 Laftly, becaufe while we wander up and downe 
 this vale of teares,andin thh pilgrimage of ours, 
 wee fhall bee oppre fled with many ev3ls,that will 
 lye upon us, and death it feife, which is the laft 
 enemy, will leize upon u?, and captivate our bo- 
 dies in the grave, therefore Chrijl if made unto m 
 redemption^ will take away all troubfe.and wipe 
 all teares from our eyes, nay,hee will breake open 
 the grave, and deliver his Saints from thence. 
 The Heathen to make the Saints of God fure in 
 time of perfecution,they firft flew them.and then 
 they burnt their bodies to alhes, and then threw 
 them into the water, and then they laid Ltt us 
 now fee how they will rife againe 5 alas, poore 
 creatures, why , the Lord loves the very duft\t he 
 very a(hes of his Saints in the grave, and the 
 Lord will rcdeeme our bodies from the grave, 
 and our names from dimononr,and our lives from 
 trouble, and our fbules from (inne, ancf will fet us 
 free from all miferies and inconveniences at the 
 great day of accoun r ,» thefe are the foure things, 
 wherein the dowry and feofment of a beleeving' 
 fade eonfifts : I will not now trade in the parti- 
 cdars,but only in the generali,and (hew how that 
 every beleeving foule, tint refts upon Chriil by 
 faith,hath an intereft in thefe. 
 
 The feeond thing confiderabie is this, to whom 
 all thefe things belong, and the text tels u%chritf 
 it made all 'this to m ; and the truth is, it is made 
 over to all belec vers,there is not one man exemp- 
 ted,n©tone rmn excluded, every beleeving crea- 
 tine hath a p3rt and portion herein s however 
 
 *3 
 
g 2 the soules benefit from union mth Chrift. 
 
 the holy Apoftle crowd3 in for a fhare,and if wee 
 lcoke into the 2 6, 2 7, 2 8. verfea, wee fhall fee to 
 whom this belongs, Tt know four callings brethren, 
 hew that not many wife men after theflejK* net many 
 mightie, not many noble artaUedy but uid athcho. 
 fen ibefoolifb things of the world, to confound the wife, 
 and God hath chofen the weake things of the world, to 
 * confound the things that are mightie $ why then to 
 you fooles , why then to you weake things, 
 Chrifi if made wifdome,and rigj)teG%fnej]e,and ftnfti- 
 ficaticn, and redemption 5 to ycu poare ones, to 
 yon weake ones Cbrift is made all this - 7 nay 3 !ooke 
 into the 2 3. verfe 5 God hath chofen the Bafi things of 
 the wcrld 7 and the things that are dejpifed\ nay, and 
 the things that are not,, to bring to nought the things 
 that are 5 that is to fay, the off lcouring of the 
 world, the fcrapings, as I may Co fay: looke asa 
 man flings away the fcrapings of things as no- 
 thing worth, why (b the parings of the world, 
 you that are nothing in the efteemeof the world, 
 a company of poore bafe (implicians $ ehrifi is 
 made wif dome, and righteoufnefie,andfAnBification, 
 and redemption to them . in a word then bee ic 
 knowne to every beleeving xreature, though he 
 have not a ftrong faith, y'ec if he have but a true 
 faith, to you Chrift is made all that mercie and 
 grace,that the word difcovers, and the Lord hath 
 purchafed^and you need. 
 
 Now adde the laft thing, the text faith, Chrift is 
 made all this ; the meaning is, Chrift is appointed, 
 and fee apart, and fitted by God the Father to 
 thispurpofe, to be wifdome and righteoufnefTe, 
 
 and 
 
The Souks benefit from union with Chrif r. 6$ 
 
 and to the poore, and the bafe, and defpifed, and 
 to the things that are not, God hath let him apart 
 to this purpofe 5 as for the wife, and honourable, 
 and mighty, they muft drift for themfelves, and 
 truft to their ownc ftrength and fufficiencie ; but 
 you that are poore and bafe, you that belceve in 
 the Lord JefusChrift, heeis made unto you, all 
 that thefoulecan want.or the heart defire 5 fo that 
 now then we have done with the meaning of the 
 words, and the opening thereof, fo farre as fer- 
 vethourpurpofe, intending only to trade in the 
 generall, concerning the communion of the graft 
 with the flock 5 wee have fhewed you, how the 
 fouieis made one with the Lord Jefu?, and how 
 the (bole is contracted to Chrift; grid no# wee 
 (ball come to (hew the feofmem*that God hath 
 pomifedj and wee (hall receive at his Majefties 
 hand. 
 
 The doctrine is,that there is a conveyance of all D&rine 
 fpirituall grace, from Chriit, to aHthofe that be- 
 kevein ami, ldoubt nor, but evtry man would 
 be content, if he had a fatre eftate, to fee his evi- 
 dences, and every woman that matcheth with a 
 man , would fee what (he might ho)d her Jelfe to ^ 
 what ifthemsn dye ? and what if his meanes de- 
 cay, what will hee cftate her in > now fee ycur 
 dowrie, and the point is this, that there is aeon- 
 veyance of all ipirituall grace from Chrift to all 
 faithful! beleeversin the world • well then, you 
 fee the point $ we will adde alittle by way of con- 
 firmation, and you (hall fee the confenc of thr 
 Scriptures,how they agree together herein, and 
 
 we 
 
^4 Th* Soulcs benefit from um** with Chrift. 
 
 we will adde fomewhatalfoby way of explica- 
 tion, to unfold the nature thereof, that wee may 
 fee what thefe invaluable treafures arecfor the 
 proofeofthe point,one or two places will be Ef- 
 ficient to caft the cafe •, Ephf. i. 3 .there Vattl blef- 
 feth.God in Jefus Chrift, that hath blefTed us 
 with all -fpirituall bleflings in heavenly places in 
 Chrift ; fo that there are bleflings of three forts, 
 all bleflings, all fpirituall bleflings, all fpirituall 
 bleflings in heavenly place?, and all given freely, 
 but it is in Chrift, hee is the conduit that convev- 
 eth this, and wherein the ftrcames of life and 
 grace flow amaine,to make glad the city of God, 
 to make glad the Saints of God, and the foules of 
 thcfe.thae belceve in him ^ heoce(tt is remarkable 
 ludei.) it is called, Common falvaiion. by Chrift^ 
 and fo Chrift is faid to be a common Saviour con- 
 feqnently 5 not common to all the world, that eve- 
 ry beaft may broufe upon him, arid flnne, and 
 have a Saviour to fave him, but he is common to 
 all the faithful!, common to all beleevers \ that 
 looke as it is in a common or forreft, every dwel- 
 ler, and every inhabitant upon the common hath 
 a Chare therein^ no man can challenge any part of 
 the common peculiar to himfelfe, and fay, This 
 part is Hiine,and no man fhall put any cattell here 
 but 1^ but the common is every mans that dwels 
 thereupon, and the pooreft man may put on his 
 eattell without controlled drive his cattell whi- 
 ther he lift, on to the beft part thereof, and im- 
 prove it to his beft benefit, without contradi- 
 ction: io Chrift is a common Saviour, and the 
 
 richeft 
 
The souks benefit f rom union with Chrift. 6; 
 
 ricbcft mercies, and the prcToui^^ ~ 
 
 thegreateft grace and lalvation that is inChrift 
 Iefus,ever y poore belecvingfbule,thou art a com- 
 moner and a borderer, and it is a common falva- 
 tion, there is a foontaine fet open for Iudah and 
 IerufaJem to warn ib,thou maift take any, and re- 
 ceive benefit from the greateft and precfonfcft 
 promifes that the word reveales, or thou ftandeft 
 in need of . im. i. g.hee then faith, that God 
 through his divine power hath given unto us aJI 
 things belonging to life and godlineffc, through 
 ^acknowledgement of him that hath called Is 
 to glory and venue, what ever it is a man would 
 have or can need, belonging tolifc or godlineffc 
 hee hath given unto us all things through the 
 acknowledgement of him that hath called us to 
 glory and vertue ; if thou canft reft upon Chrifi: 
 in beleeving, then God will give onto thee all 
 hings through Chnft,beIonging tolifeand god' 
 lineffe ; f then we have the proofe of the point 
 by the joyntconfentof feverall Scriptures ; now 
 wee will addeawordor twobywayofexplic*. 
 tion,that we may fee the value of this dowry, that 
 God hath promifed 5 and will beftcw upon thofe 
 that love ana- feare his name : now for the e£ 
 
 SST pomt ' wee wiii doe thefc two 
 
 Firft, we will (hew you the tenure of this cove- 
 nant and how Chrift conveyeth thefe fpirS 
 graces unto us. r ** 
 
 «», and why he w,]J communicate thus uko us. 
 
 We 
 
~Zl the S&ults benefit: from u nion with Chrift. ^ 
 
 We will firft begin with the former, wherein 
 lieththemarrowand pith of the point : we have 
 fiid, that all blefliags belonging to life and god- 
 lineffe the common faivation of Chrift, belongs 
 to all beleevers, but how (hall wee perceive this > 
 how- is this conveyed to thofe that beleeve in the 
 Lordjefas Chrift > now the tenure of this con- 
 veyance difcoversit felfe in feveraii particulars, 
 there are five or fa of them in number : 
 
 The firft is this, there is fully enough in the 
 Lordjefes for every faithfuli foule, that what- 
 ever grace, or whatever mercie hee (hail ftand in 
 need of or want, there is nofcarcity,thcreisno 
 kindeoffcantneffe in the Lord Chrift this way j 
 in all other graces in this world, in all temporal! 
 things when any eftate is to be imparted, it isbut 
 in feme particulars, either money muft bee paid 
 fuchaday^orlandmuftbepoiTeiTed when fucha 
 partie dies, but there was never any man could 
 make fiich tenure, as if a man mould make a feof- 
 mentto his wife, of long life, and peace, and 
 grace,and faivation, it is in no mans power to doe 
 this 5 fome men have a great deale of good things 
 in this world,and many have little befides 5 and 
 againe y all men have not an all-fufficiende-to fop- 
 ply and luccour a man according to all hisnecef- 
 fittes * but here is the excellencie of this dowry, 
 that whatever it is the foule wants or ftands in 
 need of, the Lord hath it in himfeife, and will 
 communicate it to the foule for his good- Colof. 
 a. 3, this is that theApoftle implies, In ybom y 
 M±hc s m^tbamfmesofmfdomeandboh»epi 
 * and 
 
I ^^^ ^ ^ _ ^ . !■! I I, - 
 
 The Settles benefit from union with Ghrift. 67 
 
 ' ' ■» — ! 11 . + ' 
 
 and marke the value and worth of the phrafe 5 
 hee doth not fay, great fommes of holinefle, 
 and wifdorae, and mercie, and the like, but the 
 freafures, and not fome treafures, but all : the 
 richeft men in the world, that have the greateft 
 eftates and treatures, one mans eftate lieth in 
 lands, another mans lieth in goods,another mans 
 lieth in money, but no man hath all treafures, but 
 in Chrift are all the treafurrs of all mercy, and all 
 companion, of all grace and falvatioo,whatever is 
 needfull for us, and may be beneficiail to thofe 
 that beleeve in him, and reft upon hfm by a true 
 and a lively faith 5 and however the fbule may 
 thinke this treafure may be (pent, and this foun- 
 taine of mercy, and companion drawne dry, and 
 can my finnes be pardoned ? and my corruptions 
 fubdued ? Chrift doth prevent thisalfo 5 we may 
 fpend what we will, there is ftill enough tofpend 
 upon j Ephsf, 3. 8. There are infearchable riches in 
 CbrisJ 5 as who fhould fay,Thou knoweft no em*, 
 thou findeft no bottome of the vileneflfe of thy 
 heart,that doth pollute thee and defile thee, why 
 there is no end of the riches of Chrift,no bottome 
 of the Ocean fe 1 of Gods msrcy,that may com- 
 fort thee and releeve thee upon all occafions 5 
 lobn 3 . 3 4 . the text faith, chriff received the Spirit 
 above meafure^ as if Chrift would prevent the ca- 
 vils of a poore creature, and pluek upadifcoura- 
 ged heart 5 when the finner thinks, my finnes are 
 out of me ifure fmfulljand my heart is out ofmea- 
 fure hard ; why thinke and remember, that in 
 Chrift there is mercy oat of meallire aiercirull, 
 K. ^ and 
 
6$ The Scales benefit from union with Chrift. 
 
 and grace out of meafure powerfull, there thou 
 fhalt fee bloudy Manajfes,. idolatrous Mnnajfes % 
 abominable Manaffes, in the Lord Jefus he hath 
 received the pardon of all his finnes 3 and yet there 
 is pardon enough for thee too; there thou male 
 fee Paul a perfecuror,and the bloudy jay lor • there 
 is that power in the Lord Iefus, that crimed the 
 pride of the heart of P^and that brake the heart 
 of the bloudy jay lor, that flood it out a long 
 time, the earth fhooke^nd the prifon (hooke, and 
 the doores ftevsr open , hee flood ftili all this 
 while, at laft the Lord made h 5m (hake and all, as 
 well as the earth $ why, and yet there is power 
 enough for thee too . in Chrift there is fulneffe 
 without meafure, take you may what yon will, 
 there is enough ftiil for all ; Epbef. 1 laft verfe, the 
 text fairb,that Chrift is the head of all his church, 
 and the church is his body, and what folJoweth? 
 even The fulnetfe of bint that fiUeth all in aU things^ 
 that is, he iils all his fervants with all that grace 
 andmercie, and companion they need, 10 that 
 there is a fulnefle in the Lord Jems, and there is 
 enough to fupply all the wants of a beleeving 
 creature, and to releeve him in regard of all thofe 
 neceflities that lye upon him * . that is tkefirft. 
 
 Secondly^as there is enough in Chrift to fupply 
 all the wants of his Saints, fo in the fecond place 
 Chrift doth fupply unto them whatever is fit- 
 ting for them, there is enough for every Saint of 
 God,andthe Lord doth fupply whatever is moft 
 it for every man, whatever is moft proportional 
 kleto the need of a poore fbnle, and toxhe place 
 
 and 
 
■ ■ ■ 
 
 The Souks benefit j rem union with Chrift. 69 
 
 and condition wherein God hath fet him ; this is 
 thelimitsof Gods bounty, whatever may fupply 
 my need or fie my place, that God hath fee me in 
 and called meto,tl:at Goj fupplies andgives fuf- 
 ficient grace and enereie, anfvverable thereunto. 
 I will open the point at large, becaufe it is fome- 
 what difficulty looke as it is with a wife father 
 that hath a fairc eftate, and hath enough for his 
 children, and thofe that depend upon him, and 
 is willing alfo to beftow abundantly upon them 
 according to their occasions 5 this is the wifdome 
 of a wife father,he will ftock his childe according 
 tethe calling wherein he is 5 fo many hundreds 
 will doe no more than ferve one man in that 
 place whefeunto hee is called, whereas fo many 
 fcores haply will ferve another man 5 if one man 
 hath JefTe, hee cannot trade h if another man hath 
 more,hce cannot ufe it, hee hath more ftock than 
 hecan employ $ the merchant that ventures farre, 
 hath great employments, many thoufands will 
 fcarce furnifhhim : but a poore man, as a weaver, 
 or a fhoomaker, or the like, many thoufands are 
 more than hee can ufe in his trade: again e, the 
 wife father confiders, if the childe bee a fpend* 
 thrift and in debt, there is more required to fee 
 uphim,thanhimthatis but now going- in to the 
 world,or haply aforehand : fo Chrift as a wife fa- 
 ther deals with his faithful! tervants, there are 
 many of Gods faithrull fervants, which are advan. 
 ced, fometo greater places in the Church, Come 
 iftthe commonwealth, fome godly Magistrates,- 
 andicligJousMiniftcBinow there is a great deals; 
 
 &3 o£j 
 
70 The s-tulet benefit from union with Chrifl. 
 
 of wifdomc required for a Magiftrate that ftands 
 in the face of the world, and in the mouth of the 
 canon 5 to accomplim great things for the glory ot 
 God, and the good of his Church; (b aMinifter* 
 a little grace which is fufiicient to lave a mans 
 (buk, is not enough for him to trade withall-j 
 fbme againe are leaders and commanders, as 
 matters of families 5 (bme againe are able Cmi- 
 ftianSj which are fit to bee helpful! unto others 5 
 againe, feme are caft behindehand in a Chriftian 
 courfe, vvho,before God opened their eyes, and 
 difcovered their finnes,and brought them home, 
 they lived a riotous courfe, thole old arrearages of 
 pride and loofhefle many yeares together^ a man 
 is wonderfull in debt in this manner 5 now to 
 bring home men a finner, "and to pardon fuch a 
 flnner,and to fan&ifie fuch a fbnle,thereis a great 
 deale of mercy required^and a great deale of grace 
 required, there are many proud- hearted, and ma- 
 ny ftout-hearted,as Beelzebub himfelfe, that take 
 up armesagainft God himfelfe, and ftand in de- 
 fiance agaiaft the Lord of holts : now anfwerable 
 to their conditions and corruptions, anfwerable 
 to their debts and bafe courfes, when God will 
 bring fuch a creature home unto himfelfe, bee 
 hath anfwerably ftrange blovves for him 5 as it is 
 faid ofNebuchadnezer, the Lord humbled him 
 mightily $ fo when the Lord comes to meet with 
 an old loofe adulterer, and an old bafe drunkard, 
 and a fturdy perfecutor as Paul was, an ordinary 
 ftroke will not doe the worke, therefore as he had 
 a great deale of mercy for Pml 9 fo hee had a great 
 
 deale 
 
The Souks benefit from union wttb Cnnit. 7 1 
 
 deale to doe before hee could humble P*w/, hce 
 flung him off hi9 horfe, as he was polling to Da- 
 mafcus, and might have broken his neck: againe, 
 men fbmetimes are driven to great trials and 
 ftraights, as when God cals men to great trials 
 and furferisgs; nowGod dorh apply to every man, 
 according to his eftate and condition* he tbatGod 
 hath (et as a commander in his Church, as a Mini- 
 fter to teach, and a Magiftrate to rule, and a ma- 
 tter of a family, Gods fits graces unto them, ac- 
 cording to their eftates, the Lord rakes meafure 
 of a mans eftate as it were, and fuits him propor- 
 tionably with all graces neceflary for his condi- 
 tion:againe,they that are meaner and poorer 3 they 
 fhall have wifdome, and fan&ification 9 and re- 
 demption, but anfwerable to their conditions - 
 that is obfervabk, Bpkef. 4. 1 6. Paul there calling 
 our Saviour Chrift the head of the Church, and 
 his faithrull fervants the members of this head, 
 hee faith, By whom &U the members being knit toge- 
 *kr,according to their effe&uali working in their 
 meafure they receive increafe 5 as for example, in 
 the body fb much life and fpirit, as belongs to the 
 ringer is in the finger, but there is more in the 
 arme than in the finger, and more in the bulk of 
 the body than in the arme, that which fuits with 
 facha parr, it hath it, and that which fuits with 
 fucha part, nature beftowes it, there is not fb 
 much in the finger, as in the hand, nor fbmuch in 
 the hand,as in thearme,nor fo much in the arme, 
 as in the body, becaufe it is not futable and pro- 
 portionable 3 nature will not doe it, God will not 
 
 fiirTer r 
 
7 2 The Souks benefit from union with Chrift. 
 
 furfer it: fo force Chriftians are armes in the 
 body of the Church, ibme fingers, fomelegs 5 
 feme are ftrong Chriftians, thatbeareup a great 
 weight in profetfion, (tout, and ftrong, and refo- 
 lute^and the like : now the Lord communicates all 
 grace and mercy futable for every mans place and 
 condition $ thou that art a finger, fhalthave fo 
 much grace as befits a finger ; and thou that art 
 an hand,thou fha»lt have fo much grace as (hall (ave 
 thee, and is fie for thy place 5 but another is an 
 arme, and hee fhall have more,' buc all (hall have 
 that which is fitting ; therefore the text faith, 
 ChriFt is made unto m wifdome., righteoufnejfe^ fanBi- 
 ficatio# r and redemption ; that looke as a mm that 
 makes a garment, hee takes meafureof thc.man 
 for whom he makes it, and fits every part accor- 
 ding to the part of the body, the arme of the dou- 
 blet is futable to the arme of the body, and fo 
 Chrift is made righteoufnefie and fanctification 
 toallpoore beleeving . creatures ; thou art an 
 arme in the body of Chrift, hee is made fo much 
 wifeforae and fancYification to thee, as will ferve 
 thy turne 5 thou haft had a great many finnes 5 and 
 haft beene a rioter and a roifter before God ope- 
 ned thine eyes, and brought thee heme to him- 
 felfe : why, there is great mercy in Chrift futable 
 to thy finnes , there is mercy in Chrift to juftifie* 
 thee, if thou haft never fo few finnes, and there is 
 mercy enough in Chrift to juftifie thegreateft 
 finner, if hee can but beleeve in the Lord Jefus 
 Ghrift 5 and this is the fecond paflage in this arti- 
 cle of agreementjin the tenure of the conveyance 
 
 of 
 
73 
 
 ^Joules hnejit from union mrh Chrift. 
 
 of grace from Chrift to the To^eTthcTordhST 
 enough for a|I, and he doth communicate what 
 is fat and proportionable to every mans eftate and 
 condition. 
 
 The chhd thing is this, as the Lord doth com- 
 municatc whatis fic,fo hedorhpiefetvewhathee 
 doth beftow and communicate, and give to the 
 beleevmg (bule ,. hee doth not give grace to tie 
 beleevrag farfe, and (here Jeave him 3 and let him 
 manage his cdate 7 but when hee hath wrought 
 grace in the foule, he preferves it, and noun&eth 
 his ovvne worke . Pfit. r5. 5. there the Prophet 
 Djvtd faith, The Lord is the p&rthn 9 fmne inherit 
 tance^andbemnntMntthmjht h he doth nor only 
 give him his lot, bur he rxamtaines his lot : it is a 
 companion taken from the children of Ifrael 
 when they came intothe land of Canaan, it wa' 
 divided to every tribe by lotjisotvGod did not 
 onely 'bring themtato rhe land, and give them 
 their lot, but he maintained that lot, he defended 
 them, and releeved them from the fury and rage 
 or tneir adverfaries,that went about to take a«* a7 
 that which God had beftowed upon them 5 now 
 thePralmiftfauh, The Lor its apportion, Indhee 
 ytintmmh ny ht ; every beleev/cg (oule fcath a 
 lot and portion in Chrilr, fo much grace, aid ho- 
 Iincflcvnd fo much aflTurancejiiGHr the Lord dorh 
 not onelyg[ve this, but when you are weakeand 
 recole, the Lord keeps your grace, andprefwes 
 your grace which hee hath beftowedupon you 5 
 therefore Chnft is faid to be the prcferver of his 
 <-nurcn//«fc 1. njo» that arc catredstdfanBifieJ, 
 
 L preferved 
 
74 The Soules bene jit from union with Ghrift. 
 
 preferved by lefm ChrUi ^ Ghrift is not only the gi- 
 ver of grace,but he is the preferver of hisChurch, 
 and that is the meaning of that phrafe, when our ■ 
 Saviour had implanted grace in the heart of feflff, 
 he did not only plant it by his Spirit, but he wa- 
 tered it by his prayers, that it might not wither 
 away, / have prayed, that thy faith fails *0/-,hee did 
 net only give him faith, that was not enough, but 
 he watered his faith by his prayers, that it might 
 not withered dye>,and decay • i Pet. i . 4, hence 
 It is faid, that hee preferves m by the power ef God 
 through faith unto falvat'm $ and faith keeps the 
 foule, and Ghrift keeps faith, faith is the hand 
 that layes hold upon Ghrift, and Ghrift lay es hold 
 upon faith, and wee have a kingdome preferved 
 for us, andheprefervethus fcrir, and this is the 
 pith of chat phrafe, PfaLi. the text faith, Tbe righ- 
 teous man is like the tree planted by the rivers Jide s 
 that brings forth fruit in due fetfon, ythof leafefhatf 
 not fade - he doth not fay, his fap fnall not wither, 
 but his leafe (hall not wither, not onely that gra- 
 cious difpofi don of heart which is wrought fhalJ 
 never decay in the Saints of God, but a zeaJous 
 profefiion fhali never decay in conclusion $ hew 
 ever a tree be nipt with the'cold andfroft, yet in 
 concludon it will bud forth agaire : fo the fap of 
 grace that Ghrift workes in us, and conveyeth to 
 us, being planted by the fount aine of the Lord 
 Jefas in diemidft of perfection and fiery trial], 
 they fnali grow humbie 3 antfmeeke, and holy in 
 defpight of what can befall them , for a Chriftian 
 Is not conquered w lea hee lofeih -his lik, but 
 
 when 
 
The So uks benefit fremuithitmshCtxiQt, 75 
 
 when he iofeihnfegwct^ai takes manthwfc ' 
 tedmtociptwitie, infoTurkie, into Algeir, or 
 . the like,theaime jfhim that takes him, isnot to 
 take tmy his life, but to make him denv h; sco . 
 Jours ,. id commander, and if heecan make h mi 
 doe this, thenheconqaers him, but if heedye un- 
 derttehandof the tyrant, if hebemore abJero 
 mod tor 'hss commander and cotmtrie, than h- is 
 
 todt.vehimfromit.ifhecanbearemip.ryb-ttcr 
 than hcecn inHift it, then hee b ftOtcdnqS 
 bntconquen , fo it U here, a Saint of God is ne! 
 ver mattered, before his patience bee mattered* 
 
 able to beare mifery, than the enemy to lay mife! 
 
 red in rhl S f"3 ht ^ e h0ld > he h ™ «nqire, 
 red in tnis cat, but he is 3 conquerer : therefore 
 the Place is excellent^ 5 8.8.1eehow the S 
 prefrves his people, hee is laid to be the who!* 
 army ot his fervants, (howev« there bee many 
 ftorms, yet ehe rivers of water m.ke dad I tS 
 peopieotGod) the text faith, TfyriJ^e 
 
 IZr , > ( when a *" n dorh w ^ffc uprightly 
 and fincerly, wee mutt prefume, that a man if in a 
 combat, for why doth hee fpeake of the re, ward 
 elfe) there are two parts in a battell . firft the 
 w» 8 «d, wh.ch is the former part of rh batt 111 ■ 
 Secondly, the rear-ward, which is the LfodeX 
 of thecatrell; notvChrlftisboth thefe, vou (hall 
 have enemies before you in the Km^ffiSa 
 ftallhave enemife behind,- you toWeyouin 
 
7 6 the sttoUt benefit from unkn with Chrift. 
 
 the rear-ward, now righceouindfe (ball gee be- 
 fore thee, that is the vant-gard • and the glory of 
 the Lord fhail be thy rear- wird>? hat is, God is alt 
 about his fir vanes, the vant-gsrd before them to 
 (uccourtrurn, and the rear-ward behisde them 
 to relee ve them t, Co that he doth not onely give 
 grace,buthemaintainesand preilivesthat grace 
 he gives to the (bales of his femurs. 
 
 The fourth part of the tenure and conveyance 
 of grace to the faithful! foule is this ( and I fpeake 
 but only in the general! ) the Lord doth not ontlf 
 prefetve what grace hee give?, but hee quickens 
 that grace he maintains, he drawes forth that abi- 
 lity heebeftowes, hee puts life unto that ftrength 
 and faecQur which hee vouchfafeth to worke in 
 the hearts of his children ^ hence all thofe places 
 are marvellous pregnant, God giveth the will and 
 thedeed,fo that ic is not onely tbehavingjbut the 
 doing.that wee have need of from God} and?**/ 
 profeffetb, that hee hath not onely grace from 
 Chrift, but he lives not, but Chrift liveth in him, 
 if Chrift did all in him, and this is that wee (hall 
 ohferve, Luke i. 74. That hee would orant us ,faith 
 the text, thai being redeemed from we band of out 
 enemies , we might firve him without fear e $ rake no- 
 tice of two things here, Firft, that the Saints of 
 God are redeemed and juftified by Chrift, and 
 nowonewouldthinkeamanthatisjuftified, and 
 hath Chrift.msght trade for himfclfe, no^but that 
 he would grant us,that being redeemed from the 
 hand of our enemies, wee might fei vc him w+th- 
 cutfbre, it is one grant to be redeemed, and it 
 
 is 
 
— t— ■ ! ■'-. --ij>rt 
 
 The Settles benefit from unim with C hrift. 77 
 
 is 3 new grant to ferve hina without feare • as it is 
 amercieforGod to beftow ability before wee 
 hive it, foicis a mercy to quicken that abilitie 
 which hee vonchfafes, that wee may honour him 
 by it^nd he may honour himfelfe by us ^therefore 
 it is a moft pregnant place, Colof i.laft verfe,vvhcn 
 p »/\vas there labouring what hee could, yet as 
 though hee had nothing, as though hee did no- 
 thing,he gives all to God ^ for marke the manner 
 of the fenfe of the words., fyhereunto, faith he, / 
 alfo labour and ftrive? (the word in the original! 
 fi^nirles, I fweat at it, and take great paines ) ac* 
 cording to bis working, which worketb in mt mightily •■ 
 Pad laboured and ftrived; but how comes this 
 about? his ftriving is by the working ofChrifr 3 
 and by his working he works 5 as who (hould (ky y 
 It is grace I have any grace, ft is heeafliftingjit 
 is he CG-operating,it is he accompanying,(I know 
 not what to lay ) it is his worke works, and hee 
 works mightily in ebem that worke and ftrive to 
 advance the glory of God : (b then we have thofe 
 foure particulars 3 that in reafon almoft mighe 
 fatisfie any man ^ what you want, Chrift hath 5 
 what w fir, Chrift will beftow^; if you cannot 
 keepe it,hce will preferve it for yon 5 if you bee 
 fluggifti, hee will quicken it in you ; what would 5 
 you have mo*e ? one would thinke this were 
 enough,but that nothing might be wanting, take 
 apaflageor two more. 
 
 Fiftly,therefore as he quickens what hee main* 
 
 tains,iohee perfects what hee quickens, hee doth 
 
 uot only inabk us to doe what we (houId, ; but he 
 
 L 3 makes 
 
j2 The Soules benefit from union with Chrift. 
 
 makes us make worke of it 3 and he brings to per- 
 fection what he beftowes, Heb. 1 2. 23. there the 
 texefpeaksofthefpirksofjaft and perfe&men, 
 hee begins the worke, and never leaves, till hee 
 makes the worke per fed; it is Chrift that puts 
 a mans weapons into his hands, it is Chrift that 
 teacher h him to fight with thofe weapons, and it 
 is Chrift that gives him the viaory in that fight 3 
 i Cm fa 15. 55. O death where vthyftini? O grave 
 where is thy viBorieJ the fting of death is finne, 
 and the ftrength of finne is the law,but bleifed be 
 God 3 that hath given us Victory through our 
 Lord Jefus Chrift $ the weapons are Chriits, and 
 the fight is Chrifb, and the victory is Chrifo. he 
 will noronely bring yon into the field, and put 
 weapons into your hands,but give ycu the victo- 
 ry and all: you Saints of God that finke under 
 the MerceneiTe of temptations without, and cor- 
 ruptions within, hee will give you grace,hee will 
 give you weapons.andyoa (ball triumph over all 
 your enemies 5 therefore Ephef. 4, i3.1t is faid, 
 Hee wW bring his body to a perfeB fiature • all the 
 Saints ofGod are compared to members, now 
 looke as it is in the body, every member doth in- 
 creafe,sccording ro its meaflire, till it come to its 
 full bigneiTe • foit is in the body of Cfariftjall the 
 members thereof fhall increafe, till they come to 
 be perfect: hath God given thee a heart to looke 
 toward? Zion? and haft thou any intimation of 
 his lovt) then though the word and mesnes may 
 faile,he will provide help and raeanes, he will ne- 
 ver leave thee, till thou art a perfeft man and 
 
 woman, 
 
The Sottles benefit from union with Chrift. 79 
 
 woman, till thou haft attained to bee a perfeft 
 member in the body of the Lord Jefus Chrift • 
 there is no withered bow in this flock of the 
 Lord Jefus Chrift,but as he gives grace, fo he wiH 
 bring it to perfeaion in its meafure, God will ne- 
 ver leave thee till hee hath brought thee to that 
 perfeftion he hath appointed : now a man would 
 think here were enough, but yet a little further 
 and then lam asfarre as lean goe, my thoughts 
 can reach no higher. 
 
 Sixtly, then when the Lord hath perfected that 
 grace hee hath beftowed upon us, then when a 
 man comes to the end of his dayes, he crowns all 
 the grace he hath perfected; it were enough, and 
 a childes portion to give us grace, and vonchfafc 
 us mercy, but when wee come in heave*, when 
 he hath given us weapons, and taught us to fight, 
 and made us conquerors, then he will crowne us, 
 and is not this enough } but fo it is, 2 Tim. 4. 6 
 Have fought a good fight , ihavefinifhed my courfe 
 from henceforth is laid up for meacrowneofalory and 
 not for me only Jut fir alithfe that love thearfari^ 
 pfmcommtHfrhe makes us worke,and herewards 
 us for what hee hath wrought in us 5 heinablesus 
 todoethefcrvice andheepayesus our wages :in 
 tnefecondcommandement, the test faith,/ wi'J 
 Shewmercteto thoufands of 'generations, in them that 
 love me % one would thinkc now, that they whHi 
 loved God defcrved mercy, no, I will mew mer- 
 cy, what you doe, it is all from Gods mercy if 
 you love God, it is mercy, asd if God cro;'ne 
 tnarmercy.it isk>veaifo. 5 foPaultiath, The Lord 
 
 Jliew . 
 
g the Souks benefit from unUn with ChrifL 
 
 fhew mercy to Onefv£horui.Jor hee releeved mee^ one 
 would thmke that this would have merited evcr- 
 lafting life^ no, the Lord (hew mercy, hee hath 
 refrefhed mee in my trouble, and done fervicc of 
 love to mse, andgloiy to God, now the Lord 
 (hew mercy to him; Co that the Lord gives os 
 grace, and hee crowns that grace hee gives, hee 
 make? us worke, r and hee rewards che worke* hee 
 gives us the victory >and he makes us triumph,and 
 be more than conquerors ^ thus then we have the 
 tenure of this conveyance : and now I may read 
 your feofment to y ©u, you poore Saints of God , 
 you live beggarly and bafely here, yet this is the 
 beft match that ever you made in the world, you 
 are made for tver,if you have a Saviour^t is that 
 which will maintaine you, not onely Chriflianly, 
 but triumphantly -,}ou (hall have enough her', 
 8c tOD much herearter,if too much am be conca- 
 ved or received ^ what you want Cbrift hathjou 
 need not goe a begging to other mensdoores^ 
 Secondly, you need not thinke be is churlilh and 
 unkinde, but whatfoever you need, and is fit for 
 you^he will give you^but yai muft not be male • 
 part and fewer with the Lord Jefus^nd fay. Why 
 have not I thisas well as others? no,you (hall. have 
 what is fitting ^ Thirdly, he will mainraine what 
 he gives ^ and fourthly, he will q aicken what hee 
 maintains $ and fiftly, hee will pcrfeft what hee 
 quickens ^ and laftly, he will crowne that he per- 
 fects, hee will give you an immortall crowne of 
 glory. We have read now the ftofmerit of a faith- 
 full foule, and yon fee what you (hall have from 
 
 the 
 
The Sotilts benefit from union with Chrift . 8 1 
 
 the hand of the Lord Jefus 5 wee fhould now come 
 to the rcafons-of the point, but that time will pre- 
 vent us, and wee have had the pith of the point 
 already, in opening the tenure of the conveyance 
 of grace to the bcleeving foule, we will therefore 
 , pafleon to the ufe of the point. 
 
 Is it thus then > te w 5 faith the text, torn 5 who j yfi 
 are thofe } I pray, inquire of it ; looke into the 
 26. vex fejTou know yottr caging, that is, thofe that 
 are called, thofe that beleevein the Lord jefus 
 Chrift $ to us, thefc are the people mentioned, 
 thofe are the perfons intended ^ therefore in the 
 firft place it is a matter of lamentation and cam- 
 plaint, which wee (hall in a word intimate, to 
 thofe to whom it belongs, if all this good be ap- 
 pointed for all the fervants ofGod, and only the 
 fervantsofGod,f©r the called, and none but the 
 called,then it is a thunderbolt, able to breake the 
 heart, and finkethe foule of every unbeleeving 
 creature under heaven, and make him (bake at 
 the mifery of his conditioned the evil! that mail 
 betide him : you that are in the gall of bitternene, 
 and in the bond of iniquicie, that hare ftood it 
 out with Chrift, and hecould never prevaile with 
 you, but you would take up your owne cour/cs 
 and hee hath come, and called, and knocked will 
 that proud heart never come ? will that drunken 
 wretch never bee reformed } you that are fuch, 
 whatever you be,! fay, know thi?, and know itto 
 your forrow, and trouble, and vexation offpirit, 
 you are fhuteut from fharing in, you are cut orT 
 from partaking of the riches ofthe grace, and the 
 M plentiful! 
 
8 2 The Soules benefit from union with Ghrift. 
 
 plentirall redemption of the Lord Jefas Chrift 
 to this day ,you that are unbeleevers, I fay, to this 
 day you are in darknefie, your mindcs were never 
 inlightned,tothis day the guilt and curfe of finne 
 lyes upon your confciences,aad the pollution of 
 finne lyes upon your foules and defiles them, to 
 this day condemnation hangeth over your heads, 
 John 3. 1 8. He that beleeves not, u condemned alrea- 
 dy, and he jhaff never fee li^ht, hut the wrath of God 
 dndeth on him\\ befeech you obferve it,this is that 
 which one would thinke, (hould cue a mans con- 
 ference, and be a corafive to his foule,whatfoever 
 he doth,wherefoever he is, we thinke this (hould 
 crufb all his delight,^ that beleeves not^fyaU never 
 fee light ; hee may fee his gold and the profits of 
 the world, and hee may fee his friends, and the 
 comforts of this life, and then hee hath his porti- 
 on v all you drunken unbeleeving wretches, all 
 you ftubborne, propbane , malicious creatures, 
 you have your portion, much good doe you with 
 your ibps, you have your part, but there is no 
 medling for you with the confolat ion and re- 
 demption that is in the Lord Jefus Chrift : the 
 text faith, He it made to m $ you poore Saints of 
 God, doe not fuffer them to fcramble, and take 
 the meat off the table,he was made to us, take you 
 your portion, and God refrcfli your hearts there- 
 with, but you that are unbeleevers, have no part 
 nor portion at all in this rich revenues and pre- 
 cious dowrie that God vouchfafeth to his Saints, 
 I know what they will bee ready to fay, but they 
 couzen therofelves ^ we are haply naught, and oot 
 
 courfes 
 
Tbs Sotthi benefit from union with Chrift. 8 g 
 
 courfcs are vile, but yet I hope there is mercie"" 
 and fan&irkation, and redemption in the Lord 
 Jefus Chrift : aye>it is true,there isenough_, there 
 is rich mercie,ehat is more, and there is plentiful! 
 redemption, I tell you that too 5 but this is thy 
 mifcrie, thou poore creutury, thou baft no part 
 nor (hare therein , when a man that is hungrie 
 (hall Tee all dainties prepared, when a man that is 
 almoft ftarved, (hall fee abundance of provifion, 
 wardrobs of clothes to cover him, and abundance 
 ©fmeattorefrefhhim, and yet oneftarves, and 
 the other fcmilheth 5 this is the greateft m iferie of 
 all,to fee meat and not to eat it, to fee clothes and 
 not to put them on ; now the Lord open your 
 eyes, and prevatle with your hearts, rhere are ma- 
 ny unbeleevers, there are a world ofunbeleevers 
 but now take notice ofit, this will be thy miferie' 
 beeaufe thou (halt fee whole treafures of mercie 
 counted out before,mercie for Manajfes ,and mer- 
 cie for Paul, and mercie for the bloudy jayiour, 
 and mercie for fuch a rebellious finner,that hum- 
 bled himfelfe before God,and no mercie for thee 
 there isplentifull, rich, abundant redemption in 
 the Lord Jefus thrift, but thou (halt never par- 
 take thereof 5 when thou (fa It fee AbrabAtn^n& 
 ifaak , and Ukob y and a companie of poore crea- 
 tures goe into heaven at the day of the refurre- 
 &ion, when thou (halt fee a companie of poore 
 creatures goe up to Chrift, and receive mercie, 
 and great redemption, and thou (halt goe with- 
 out, this will bee gall and wornvwood to thy 
 foule, and ftrike thy foule into everlafting de- 
 M 2 (paire, 
 
84 The Sottles benefit from unisn with Chrid. 
 
 fpaire, therefore the Lord open thine eyes, that 
 thou maift come in, and receive mercieat his Ma- 
 jefties hand : now you have your (hare, now (rand 
 by, and let «s fet the bread before the children, 
 that they may take their part a!fo,and be cheared 
 and comforted : then }on that*are beleevers in 
 the Lord,you that are called atteed to your (hare, 
 andfitdowneandeat, and bee refrefhed, O my 
 well-beloyedjreceive what comes, and be happie 
 in receiving it, 
 %<Vft. Ths fecond ufe therefore is a ground of com- 
 fort, and tbat is the proper inference and colle- 
 ction from the former do&rinc^is it fb, that the 
 Lordjefus Chrift conveyeth all grace to all be*. 
 leevers,to all his poorc Servants from day to day > 
 then y®u that have a (hare therein, and have me- 
 tered: toall the riches of Gods goodneffe,let this 
 be a cordiall to cheare your drooping hearts, and 
 ftay yoar fbules, notwithstanding temptation^ 
 notwithftanding perfecution , notvrithftanding 
 opposition, notwithftanding any thing that may 
 befall you for the prefent, or any thing you may 
 kare for the future time^cheare up your drooping 
 fpirits inthe confideration hereof 5 and be for ever 
 comtartedjfor ever conterited,ifor ever refrefbedj 
 you have a faire portion, what would you have? 
 what caa you defire? what would quiet you ? what 
 will content you ? would the vvifedome of a 
 Cbrift fatisfie yeu ? would the fan&ificatlon of a 
 Chrift pleafe you ? would the redemption of a 
 Ghrift cheare you>you complain e your hearts are 
 feardj and your finnes great, and your felves mife 
 
 rable* 
 
The Settles benefit frem union with Chrift. 8 5 
 
 iable,and many are the troubles thatliefapon you: 
 will the redemption of a Chrift now fa,tisfie y©u > 
 if this will doe it, it is all yours 5 his wifedome is 
 yours, his righteoufoeffe is yoars, his fan&ificati- 
 on is yours, his redemption is yours, all that 
 he hath is yours, and I thinke this is fufficient, if 
 you know when you are well : therefore goe 
 away cheared, goe away comforted, Ghrift is 
 yours, therefore be folly contented. I would not 
 have the Children of God drooping anddi(maid, 
 becaufe haply of the policy of the world, their 
 parts are great, and they reach deepe, and in the 
 mesne time your parts are (mail, and your igno- 
 rancegreat, and your memories feeble : 1 Vet, 1 1_. 
 Be not thou troubled, fa not thox d\fcontented,becaufe 
 of that which they have ifau mntejl : for know, thy 
 portion is better than theirs 5 the wifedome of 
 Ghrift j is better than all the policy of the world • 
 the fancYifleation of a Chrift, is better than all 
 the reformation, and all the trickes of all cunning 
 Hypocrites under Heaven -, the redemption of a 
 Chrift, is better than all the hope and fafetie the 
 world can afford : this is thy part and portion, 
 therefore be thou fatisfied therewith: the wifdome^ 
 faith lames, that is malicious and envious, and the 
 like, it is earthly, carnaS, fenfaaB, and deviBfb $but 
 the wifedome that is from above, it isfirft pure, then 
 meeke, then abundant in gsodrrorkes: one drop of 
 this wifdome of a Chrift, is better than all the 
 wifdome in the world : art thou a poore creature, 
 and knoweft Chrift to bee thy Saviour , and haft 
 an intimation of the love of God to be thy Fa- 
 M 3 thcr? 
 
8 rf The Soults bene ft from union with Chrift. 
 
 ther, and the Spirit thy Comforter > thy know- 
 ledge is more worth, than all the knowledge of 
 all the great Cardinals, and mightie Popes, and 
 learned Clearks, upon the face of the earthy a 
 dram of gold is Letter than a cart-load of earth, 
 it is H'tle, but it is precious $ fo it is here, a 
 dram of ip 'ri.uall wifdome,it is golden wifdome, 
 it is heavenly wifdome, it is able to make thee 
 wife unto falvarion ^ a dram of that wifdome, 
 though it be little, is worth a thouland cart-loads 
 of that dung-hill, carnall wifdome, that all the 
 machivilian Politicians in the* world can have or 
 improve- therefore quiet thy felfe, and content 
 thy foule, that it is fufficient, that what thou wan- 
 teft,Chrift will fupply untothee,doft thou want 
 wifdome ? Chrift will be thy wifclome ; doft thoa 
 want memory ? Chrift will be thy remembrance^ 
 haft thou a dead heart? Chrift will inlarge thee 5 
 whatever is awantingon thy part,there is nothing 
 awantingonChrifts part,buthewill d© whatfo- 
 ever is fitting for thee$ therefore let nothing hin- 
 der thee from that comfort that may beare up thy 
 heart in the greateft triail, but I know what trou- 
 bles you : the poore foule will fay, h Chrift wi£ 
 dome to me ? that is a like matter,did I but thinke 
 that, were my judgement convinced, and my 
 heart perfwadtd of that, I were fatisfied 5 What 
 I ? what fuch abafe creature as I am > let nor that 
 bafeneile that hangs upon thee, nor the meanes 
 of thy condition that troubles thee, discourage 
 thy heart, for that cannot withdraw Gods favour 
 from thee, nor abridge thee of that favour and 
 
 raercie, 
 
The Souks benefit from unten with Chrift. 8 7 
 
 mercie, that is tendered unco thee in the Lord 
 Jefas Chrift, all the bafeneffe of the place where* 
 in thou art, and the m*anes of thy condition can- 
 not hinder thee of tins favour . looke upon the 
 text, to whom is this promile made ? to whom 
 doth the Apoftle fpeake ? He is made tous- y to us 
 bafe ones, to us foolifh ones 5 thou art ignorant 
 and fooIifli,bee it fo 5 thou art bafe and weake, 
 grant that • defpifed in the world and made no- 
 thing ofjconfeffe that,and all : nay, thou art not 
 inxhine owne account, nor in the account of the 
 wwld,there is no regard had of thce,no value put 
 upon thee in thiftiature ; why > marke what the 
 tlxt fmh,Ged hath chofen thefoolijh things jhe urease 
 things, the bafe things 3 thedejpifed things , nay, the 
 things that are not j to whom is Chrift made wif- 
 dome? to youfcoles^ to whom is Chrift made 
 ftrength? to you weak ones, to whom is Chrift 
 made honour > to you bafe ; to whom is Chrift 
 made fonfrification and redemption } to you that 
 are not in the world : thou haft nothing, thou 
 ^ caaft doe nothing , it skils not, God the Father 
 hath appointed it unto thee, and Chrift hath 
 hropght it • therefore be cheated herein, though 
 
 • thoii beeft a foole,Chrift isjable to informe thee 5 
 though thou beeft bafe, and weak, and miferable, 
 
 \ Chrift is able to fuccour and reieeve thee, and 
 (anftifietha«f>ule of thine, therefore bee fully 
 contented, and fully ferJed with ftrongconfola- 
 tion for ever : but you will conft.fle, it is not my 
 bafeneiTe that hinders mee, bur my corruptions 
 that oppofe the worke of ^racs in my fonle, and 
 
 that 
 
g g The Swlet bemfitfrom union mth C hrift. 
 
 "that will be ray banc,Iknow that God is able to 
 doe what is needfull, and Chrift is willing t© doc 
 whatheisable,tothofethatbeleevein him, and 
 reft upon him, but this proud heart oppefeth the 
 workeof his grace, and the operation of his Spi* 
 rit, myraindeis foblindc, that nothing in the 
 world takes place, ray heart isftill polluted, and 
 my diftempers ftill hang upon mee, nay, fome- 
 times my foule is wearie of the good word of the 
 Lord, that would pluck them from me,infomwch 
 that I could almoit bee content to pluck out «y 
 heartland will the Lord (he w mjrcie to mee, tlat 
 oppofe mercie > and will the t*T d make mee pa- 
 taker of his redemption, that refills the worke <* 
 his redemption? I anfwer, God hath appointed 
 Chrift for this purpofe, and Chrift hath under-\ 
 tooke this worke 5 therefore if God hath appoin- 
 ted it and Chrift will worke it, who can hinder 
 it? thy ignorance cannot hinder the Lord Jefus 
 Chrift ; if hee will teach thee, hee will isilighten 
 thy bltnde minde, and convince that ftobborne * 
 heart ofehine $ nay,all the corruptions under hea- ^ 
 ven cannot oppofe #i* worke of God* heefcath 
 apposed it,and heejjkth power to pull dowhea % 
 flout ftomack, and tie hath power to fanftiffc* 
 polluted heart} corruptions are many, and te*ri>, : 
 tations fiercest if he will redeeme,whocan de- f 
 ftroy ? if he fancVifie, who can pollute? if he >u- 
 (title, who cancondemne? thisisthewerkeofa 
 Saviour,if Chrift will doe it,none can hinder it 5 
 ifGod hath appointed it, nothing can let it 5 but 
 
 it is thaworke of a Chrift, and God hath appoint 
 
 ted 
 
The Souks benefit from union with Chrift. 8^ 
 
 ted it 3 therefore cheare up thy heart in the confa- 
 deration hereof : you that are the Saints of God, 
 caft offall thole cavils and pretences againft the 
 power of Chrift and his grace,and goeout of your 
 ielves 5 and fee the privileges that God vouchsafes 
 unto you, and rea(bn thus with your felves; It 19 
 true,Lord, my heart is naught, and I have no 
 power, my mindeis blinde, and I havenowif 
 dome, but lkr.ow that Chrift is made wifdome 
 to mee, and then haft appointed the Lord Jefus 
 Chrift to be made wifdome and fan&ification to 
 the foule of thy fervant : though fm pollute me, 
 yet Chrift can fan aifie mee j though the guilt be 
 great, yet the pardon of a Chrift is greater than 
 tneguilt,and where finne abounds, grace abounds 
 jmnch more : therefore lift up your felves, and 
 cheare up your hearts} and goe away comforca- 
 ' ly 3 what is awanting God will give, what hee 
 ,Jyes he will maintaine,what hee maintaines hee 
 wjl&uickcn, what hee quickens hee will perfect 
 ana he will crowne you 3 sfnd your grace,and all } in 
 the kingdorne of heaven for ever $ what would 
 you have in this kinde? nay, let mee fpeak one 
 thing more, Hee is the redeemer of his Servants, 
 What is that ? why, theScripture faith, the laft 
 enemy of all is death, and thatis the airue*of all 
 the*vicked, that is thewojftfney can doe'., now 
 Vint Matthew Chrift faith,, Thou art pier, and 
 L this rock will I build my church, and the gat et 
 tfhaUnot prevaile against- the gatesV hell, 
 tsthat> it was the fafhion among the Jewes, 
 as our feffions and aflifes are, kept in the market 
 N place, 
 
 i 
 
g o the Souks bene fit fnm unhn with Chrift. 
 
 place, fo their place of meeting was at the gates, 
 fo that when he faith, the gates ofhettfloatlnotpre- • 
 vails agafaBit 5 his meaning is this,when Beelze- 
 bub, and all the Devils in hell (hall joyne toge- 
 ther to deftroy the Church, all the policie of all 
 the Devils in hell mall not prevaile, the worft 
 they can doe, is to bring them unto death, but 
 Chrift will beeredemption unto them 5 art th©u 
 in captivity ? he will free thee ; art thou in per- 
 fection? he will deliver thee $ nay, when thy bo- 
 dy (hall lye downe in the grave (though the Hea- 
 then faid, when they had burnt the bodies of 
 Gods Saints, and thrownethem into the water, 
 Let us now fee how they will rife againe ; they 
 were deceived) thou muft be contented, for 
 Chrift will redeem that du£, and fay to the earth \ 
 Give up,and to the fea, G!ve up thy dead, deliver 
 up the bodies of my (ervants, let their finews 
 and bones eosne together, and body and foulc; 
 (hall come together, and enjoy faappinefleinhea^ 
 ven together for evermore : if then neither the 
 guilt of finne can condemne us, nor the filth of 
 finne pollute us,ifneither mifery nor perfecution 
 can hurt us,thcn goeaway, not only comfortably, 
 but triumphantly into perfecution and prifon, in- 
 to holes and caves, and dens of the earth ; Chrift 
 will bee all in all imto you in grace here, an|l in 
 glorie hereafter,therefore let this comfort yon. 
 3. Vfe* In the third place, it is the ufe the holy Gfeoft 
 here makes, Is it fo that there is a conveyance pf 
 all grace from Chrift to the beleever> hee efoih 
 
 what he doth by him^and hath what he hath from 
 
 > 
 
The Souks benefit from umon mth Chrift. $ I 
 
 him } then k is a word of inftru&ion to teach us • 
 all to lye downe in the duft } let no man gbrie in 
 man, bu: let him that glories glorie in the Lord, 
 this is the maine collection the Apoftle inferres, 
 God b.itb chofen the fiolifb and baft things of the 
 world^ that no man might glorie in fltjh ^ as who 
 fhould fay, it is not my parrs, but Chrift 3 it is 
 not my abiltties^bat mercfe; it is not what I can 
 doe, but what Chrift will performe : therefore if 
 Chrift then bee Author of all wee have or can 
 doe 5 let him receive all the honour and praiie of 
 all we have or doe ; doth the Lord worke all our 
 workes in us and for us ? then let him receive the 
 tribute due to his Name, and take nothing to 
 ,your felves : away with that proud heart that bars 
 God of his honor and praife, and of the due which 
 indeed belongs unto hirn.and ought to. be perfor- 
 med by all his fervants: doft thou thinke the Lord 
 I will beftow all his favour upon thee, and worke 
 / all for thee, and thou inthemeane time pranke 
 up thy felfe„ and lift up thy creft? no, I charge 
 you, you Saints of God, as to know your owne 
 privileges to be thankfull for them, fo to know 
 your owne unworthinefje^and to lie downe in the 
 duft, and be aba fed for ever, and to give God the 
 honour due unto his Name : Revel. 4.8. The foure 
 and twentie Elders fell downe, and laid downe 
 their crownes at the Lambes feet, and (aid, T 0* 
 onely art worthy to receive all } honour b and glory, and 
 praife 5 If wee bad a thoufand crownes 3 never 
 fo much honour, and riches., and credited abili- 
 ties, fling away ail at the foot of Chriflr, let him 
 
 N a have 
 
9 2 Tht bottles benefit fnm unUn with Chrift. 
 
 have ail the praife, thoaart worthy Lord, we are 
 unworthy thy ainftance, wee have received thy 
 comfort thou haft continued, and thou art wor- 
 thy of all the honour,in that thou haft bcene pies- 
 fed to workeany worke in us, and by us, tothe 
 praife .of thy Name. The Apoftle was marvel- 
 lous tender to meddle with any thing belonging 
 to the Lord 5 as lofeph faid to his miftreffe in ano- 
 ther 'cafe, when {hee tempted him to folly 5 My 
 mafter hath given me all he hath in his houfe, fave thee 
 his wife J how then jhali I commit this vfickednejfe £ 
 This was that which wrought oponthe heart of 
 Iofefh, and prevailed with the fpirit of lofeph % be- 
 ing his matter was marvellous kinde ; &U that hee 
 hadin his hettfe was h& 3 fave onely his wife 3 and that* 
 was requifita and reaionable : fo it is with the 
 foule of a Chriftiaia, all is yours 5 you fhall have 
 wifedome, andrighteoufneflc,and fancTification, .> 
 and redemptions but let God have the glory ofit, 
 that onely he referves for himfelfe : My glory 1 will \ 
 not give to another ^ my grace and mercy I will give 
 to another, but my glory Iwitt not give to another $ 
 why j give it him then, and fay. Not unto m Lor d^ 
 not unto w, but to thy "Name be the praife : When 
 your hearts begin to thinke of fome credit, and 
 aime at fome bafe ends, ( as it was with Herod 
 when the people cried out, The voyce cfGod 3 and 
 not of man , hee tooke it to himfelfe, whereas he 
 mould have rebounded it to God ) hath God 
 vouchfafed mercifully, and gracioufly tohumfele 
 your (bales, and make you feekehim > hath hee 
 given you any abilitie of prayer and -conference ? 
 
 remember 
 
The S9tiles benefit from union with Chrift. f 3 
 
 remember when your foules begin to rake any 
 honour and credit to themfelves, away with ?r 3 
 doe not rake ic $ NM to m Lord, not to m, but to thy 
 mm be the glory: thou workeftail, thouprefcr- 
 veft all, thou art the Author of all, therefore thou 
 (halt have the p&ifc of all 5 b:?at ii backe againe, ■ 
 and rebound it to the Lord, from whence all help 
 and afliftince came ; therefore Saint Paul wa3 
 marvellous (hie and tender in this kinde, Hath 
 the Lord gwen met all but his glorie <? nay, I have 
 Chrift,andgrace,and heaven, and happineffe, all 
 but his glorie $ will nothingbut that concent me > 
 whathanghtie high nrinded Devils are wee ? will 
 nothing ierve us but the croyvne on Gods owne 
 head ? if you can fecke God, and have abilitie to. 
 performe dutie, yourauft juftle God out of his 
 throne,and (et his cro«'ne upon your head 5 what 
 monftrous pride is this ? deale wifely therefore as 
 lofeph did, and as Saint Ptul did , Gal. 6. 14. mw 
 God forbid, whats that? tht lfb<mld glorie many 
 thitsgifw: in tbecroffe of 'Chrift ^hereby the world is 
 crucified unto me^and I to the world j let not the wife 
 man glory in his wifedome,iet not the (hong man 
 glory in his ftrength, let not the Minifter glory 
 in his preaching nor the people in their hearing, 
 God forbid wee lliould glory in any thing but in 
 Chrift ; as who mould fay, the Lord keep us from 
 it, and prefcrve us from it, Chrift onely referves 
 theCrowne tohimielfe, bee will doe anything 
 for us, worke any thing in us, and by us, and this 
 is all the glory a Chriftian hath, that Ghrift 
 will cue him, and doe any fervice by him* 3 all 
 
 N 3 the 
 
9\ 
 
 the SQule'i \ benefit from union with Chrift. 
 
 the glory of the Lanchome, is the candle : fo lee 
 us glory in nothing bac Chrift, and walke fo hum- 
 bly, that a man may fee nothing but Chrift $ let 
 your a&ions manifeft it, and let your ipeeches 
 declare it, and hold out Chrift and mercy . grace 
 hath done this, and mercy hath done this ^ that 
 men may fee not us, but Chrift in ui, and glonfie 
 him for that which is donebyus: Ic was a mar- 
 vellous fweet difpofition of fpirit, which the ho- 
 ly man D void had, when the Lord had inlarged 
 him, and the people to give liberally toward the 
 Temple, 1 Cbron. 29. 14. it is a fine pafTage, he 
 lifts up God, and liethdownehimfelfe. as when 
 a man lifts another over a wall,hee that is lifted 
 up is feene, but hee that lifts him doth not ap* 
 peare : So David lies downe upon his honours, 
 andkingdomes, and parts, and abilities, he ap- 
 peared not, botthe Lord appeared: markewhat 
 the Text faith, rhUe is honour, and power, and 
 praife for ever : when the Lord inlarged his 
 heart, and the hearts of his people,to come free- 
 ly, and give liberally, he gives God the praife s 
 But nho am /, Urla^d what is this people, that F&i* 
 fbwldfi give us hems n ofer ft freely 9 as who 
 fhouldfay, thou art a bleffedGoi, asd Iapoore 
 worme 5 thou art a glorious God, and wee are 
 bafe creatures; all is chine, and all is from thee 5 
 as who mould fay, the gift is thine, and the acti- 
 on thine, the ability thine, and the worke thine, 
 and what are we that thcu (houldft worke by us, 
 and honour thy felfe in us, and give us hearts to 
 
 doe thee fervice ? 
 
 Ttie 
 
tbt Soules benefit from union with Chrift. 9 5 
 
 The heart is thine, and the worke is thine , and 
 all is thine ^ when therefore thy heart findes any 
 (uccour from God, any affiftance in the perfor- 
 mance of duty, if it begins tohftupitielfe and 
 foy, aye this is fome what, then checke thy foule 
 with that of the Apoftle,ipta* haft thou^whuh thou 
 haft not received? what, bragge of a borrowed fuit ? 
 who did this? let him that did it receive all the 
 praife 5 doft thou doe any thing ? Chrift in- 
 ables thee $ doll: thou increafe in any holy fer- 
 vice } Chrift inlargeth thee : thou haft all from 
 free mercy, thou haft nothing, but that thou haft 
 received : therefore I conclude with that of the 
 Prophet Zacharie 4 8 5 9.fpeaking there of the buil- 
 ding of the Temple j the Text faith, the fame hand 
 of Zorobabel that laid the fir ft ftone, fhdUay the laft 
 ftone: hee laid the firft (tone and began ir, and 
 hee laid the laft ftone and perfected it, and all the 
 people cried grace 5 not Zorobabel, but grace : 
 fo k ought to bee with us, as it was in the mate- 
 riall Temple,- fo ire the Spiritual! Temple, as 
 In the outward : (bin the inward building of the 
 foule, from the beginning of humiliation, to the 
 end of falvation 5 from the beginning of con- 
 verfion, to the end of glorification ; from the 
 loweft ftone of the one, to the topftoneof the 
 other: the fame hand that iayeththe firft ftone, 
 layeththe laft ftone, it is all from Chrift- there- 
 fore when Chrift gives what is wanting, and 
 maintaines what hee gives, and quickens what 
 hee maintaines, and perfects what hee quickens, 
 
 lee 
 
g 5 The SQuies benefit from union with Chrift. 
 
 lee all fa v, Not I, not man, not raeanes,but Chrift 
 
 hath done all this; hee that is the Author of all, 
 
 let him have the praife of all : in Chrift, from 
 
 Chrift, thfough Chrift, and by Chrift, is the 
 
 phrafeof the Apoftle : Romans u. 30. to him 
 
 bee praife for evermortiffcn Chrift, hee is thefoun- 
 
 taine^from Chrift, heeds' the Author ^through 
 
 Chrift, hee is the meanes, and by Chrift, hee is 
 
 fhe affifter ^ it is all from Chrift : therefore let 
 
 us give all tohim, that wee may bee no more in 
 
 ouf felves, but that hee may beeaHinallin 
 
 us ? and doe all by us,that he may.doe all 
 
 in all unto us, when wee (hall 
 
 bee no more. 
 
 Cor. 
 
tm soules benefit from union with Chrift. 
 
 97 
 
 
 
 I Co R. J. }c* 
 
 /Ffo of^odismadeuntomT^ife^ 
 dome, and right eonfnejje, and 
 fanBification, and redemption. 
 
 Here is a conveyance of all fpiri- _, a • 
 mall graces from God.pnro all be- DMnne ' 
 ieevers ; for the explication of the 
 point, wee difcovered the tenure of 
 this conveyance, and that appeared 
 in fix particakfc. 
 The gift is this, there is a fumefleof ail grace 
 in Chrift, whereby htre is able to fopply whatso- 
 ever is needful! to all thofe that belong unto him* 
 it is not with Chrift as it was with Ifaac^ when he 
 had bJcfled lactb, Efau-c&me andfaid,'%? thou 
 but one ble^myfatkr, bletfemec, even wee alfo 
 my father: no, there is enough in Chrift for all 
 beleevers : that mercy which pardoned Manaffes, 
 ftubborne Uanaffes, idolatrous Manafes, that mer- 
 cy is ftill with Chrift 5 thit mercy that broke the 
 heart of the bloody jailor, that ftood it out to the 
 laCt t, the earth (hooke,and the bouJts brake in fon- 
 der, and the prifon doores flew open, and yet the 
 
 O heart 
 
9 8 the Souks bene fie from union rsitb Chrift. 
 
 heart of the bloody Jay lour ftood (till, was not 
 moved one jot $ at laft the Lord made him trem- 
 ble too, and his heart fhooke as well as the earth 
 fhooke $ why the fa me mercy isftill in Chrift to 
 pardon thy fi nnes, as well as Mwajftj finnes, the 
 fame Spirit can bumble thy foule, as well as it 
 didbreake the heart ofthecruelijaylour. 
 
 Seconoly, as there is afulnerTeof all grace and 
 mercy in C h-ift to fulfill all the wants of hispoore 
 Saiuts, fo Chrift doth iupply unto them whitfo- 
 ever he ieeth may be moft fit and convenient for 
 them, whatfoever is moft proportionable for a 
 poore foule, and for the place which God hath 
 called him* for the condition in which he hath 
 fet him to carry him through the difcharge there- 
 of, mail bee beftowed upon him: lookeasic is 
 in the body of a man, every member hath fo much 
 Ipirits and blood in it, as is fit and necvifary for it, 
 but the finger hath not fo much as the arme, nor 
 the arme fo much as the leg - y juft fo iris here in 
 the body of Chrift ; fome Chriftians are legs, 
 fomeare hands, fbme againe are but fingers, in 
 the Body of Chrift : the Minifters of God, and the 
 Magiftrates they have need of a great deale of 
 grace, abundance of mercy, abundance of fuffi- 
 ciencie to helpe them in the difcharge of their 
 great and weighty duty, but every one (hall have 
 what is fit for him. 
 i Thirdly, as Chrift hath grace enough for all, 
 
 beftowes enough upon all, fo heemaintainesthe 
 grace wh»ch he doth beftow, hee doth no: onely 
 give what we want., but maintains what he gives. 
 
 Fourthly, , 
 
The Soules benefit from union with Chrift. 9 9 
 
 Fourthly, he quick seth what he maintaines. 4 
 
 Fifthly, he perfects what he quickneth. 5 
 
 Laftly, he crownes the grace that he hath per- 6 
 fe&ed, he doth the wcrke in us, and thenrewards 
 us for the worke. 
 
 The firrl ufe is an ufe of mourning and iamen- vfc 1 
 tation, it may pierce the hearts and finke the 
 foules of all unbeleeving creatures under Heaven 5 
 Chrift is wifcdome, but not to thee ; Chrift is ju- 
 ftification, but not to thee 5 Ch?ift is fan&ificati- 
 on and redemption alfo, but not to thee 5 thy 
 horrour of heart, and thy guilt of finne and pol- 
 lution of conference, remaine ftlll upon thy 
 foufe to this very day 5 therefore no comfort to 
 thee. 
 
 Secondly, it is a ground of comfort and con- 2 
 folation to all the Saints of God, though you are 
 weake and feeble, and have no wifedome to direct 
 you, no memory, no parts, no fufficiency, why 
 Chrift is made wifedome to you (boles, Chrift is 
 made righteoufhefie to you unrighteous : you 
 know your calling $ not many wtfe, not many nobfe, 
 but God hath chofen thefeotifh things of the world to 
 confound the wife thereof. 
 
 The third ufe is a ground of humiliation of 3 
 Spirit: Let him thit glirmb, glory in the Lard- 
 /laboured, faith Saint Paul, not I, it was through 
 the might oflefm Chrifltfat (lengthened me fhrowb 
 the pace of Chrifi that enabled me to it. 
 
 The laft ufe is an ufe of exhortation or dire&i- 4 
 on, namely we hence fee whither the Saints of 
 God mould goe to fetch fuccour and fupply of 
 
 O % what 
 
leo The routes benefit from union nnb Chrift. 
 
 what ever grace they want, and perttfrionancHn* 
 creafe of what they have already, Chnft is made 
 allinaiko his fervants- why then away to the 
 Lord Jefus, if you will have any thing ; hee cals 
 and invites, ReveLtisn 3. / counted thee to bay of 
 tnte eye fidve 9 if thou bee an accurfed man, buy of 
 Chrift judification ; if thou bee a polluted crea- 
 ture, buy of Chrift fanetificarion : / counfe/Jtheeto 
 buy of me eyefalve : there it is onely to bee had in 
 that (hop, therefore goe thither for it. It was the 
 relbitidon of the Prophet Dwid, Pfalme^i, with 
 thee is tbs weit-fpring ifiifc and in thy light jlj a 11 wee 
 onely fie Ugh : it is not here to bee had in your 
 hearts, nor in your heads, nor in your performan- 
 ces, nor *n the means themfelyes, but with thee 
 is the Well of life : yea, 'tis there, *tis not 
 here in our (elves, *tis onely in a Chrift ro bee 
 found, onely from a Chrift to bee fetched and re- 
 ceived j improve all meanes, wee mould doe fo ^ 
 ufe all helps, we ought to doe fo ;but(eeke to a 
 Chrift in the ufe of all, with him is the Well of 
 life 5 but you will fay, if Chrift bee made unto us 
 wifedorne, and lighteoufnelTe, and fancVificat!- 
 on, and redemption, why have not the Saints of 
 God that grace they ftand in need of, and thole 
 mlargemears, in prayer, and holy fervices, 
 which tl ey crave and deftre ? they feeke and have 
 not, they pray andobtaine not ; why ihe truth is, 
 wee doe not goe to Chrift for it, weefiekefer tlx 
 living among the dead, wee never came where it 
 grew, where it was made,your hand is in a wrong 
 box, you are come ro a wrong place, grace was 
 
 never 
 
The Ssuks benefit from ttnisn with Chrift. I o I 
 
 never tmde here. If a man mould come out of 
 France, to buy fillets or velvets h rein England, 
 every ma would tel him you are come to a wrong 
 place for thefe commodities, they are not made 
 here • if you would have broadcloth, andfaies, 
 here you may have 5 but as for filkes and velvets, 
 they are not made here : (b you would have grace 
 out of the means of grace, why grace never grew 
 there. The Sacrament faith, grace is not in mee 5 
 Prayer faith, grace is not in me 5 hearing faith, 
 grace is not in me : we indeed convey grace,buc it 
 is not originally in us -, Chrift is the fountaine of 
 grace, Chrift is made unto us righteoufnefie, 
 Chrift is made unto us fanclification and rederop* 
 tion, tnefe tell you wee have heard of the notice 
 /ace, we have heard fuch a rumour, fuch a re. 
 pore, chat there iswifedome, and there is grace, 
 and there is mercy,and (andification,and redemp- 
 tion » but the truth of it is, it is not in us, it is in 
 Chrift onely to be had , hee is indeed made unco 
 you righteoumefle, and fandtificacion^ goe then 
 to him for it, and there you may receive it, this 
 is the reafon why that after the ufe of all meanes, 
 after the improvement of all helps and opportun- 
 ities, our mindes are ftiil blinde, our hearts ftiil 
 ftupid, and the means prevaile not with us,worke 
 not upon usforourgood^wecometo the Word, 
 and rerurne as bad as ever, proud before, and 
 jproud ftiil • covetous before, and we are as cove- 
 tous ftiil, polluted and dead hearted before, wee 
 remaine fo ftiil, and continue fo ftiil : why alas, 
 grace originally was never made here, away to 
 
 O3 Chrift,, 
 
 . .r 
 
I oi The Soultt benefit from unitn vpitb Chrift, 
 
 Chrift, hee is the (hop from whence all grace is 
 to bee had, wifedome, and righteoulntiTe, and 
 all is in him, there you muft have it : but you will 
 fay, will Chrift be made wifedometo me that am 
 fo ignorant, to me that am fobafe? will Chrift bee 
 made fanftification to mee that am (b vile and fo 
 filthy > to mee that am fo defiled and polluted ? 
 why, let this incourage you, hee is wifedome to 
 (uch as are polluted, hee hath chofen the bate 
 thirf|s of the world, and the things that are not 5 
 bee came not to caU the righteous ^but finners to repen- 
 tana.) hee came not to call the wife, butthefoo- 
 lifti to inlighten them ; all that thou haft to doe, 
 is to take it, wifedome is made for thee, and 
 fancVification is made for thee, and redemption 
 is made for thee ; if thou wilt but receive it, it 
 is thine owne, it was made and fit of purpofe for 
 thee : Looke as it is with a father, hee fends his 
 -childe to the taylors (hop, tels him the cloth is 
 bought, the money paid, the fait made for him, 
 onely bids him goe fetch it , and put it on : this 
 is our folly, and it is cur mifery alfo, wee either 
 thinke to purchafe or to come grace out of our 
 owne abilities $ I tell you no, you rauft goe to 
 the (hop, it is bought and made already, onely 
 put on wifedome, and put on fan&ificatian,and 
 it is yours. 
 
 Ah, but you will fay, what is the reafon if 
 Chrift have fo much grace, ihat his fervants have 
 fo little, if this bee (o, why is it thus ? As (hee 
 fpake in another cafe, If the Lord be made wife- 
 dome to the fculesof his fervants, if the Lord 
 
 Ielus 
 
The Soulej benefit from union with Chrift. 20? 
 
 Iefus bee made lan&ification to the foule of a 
 p >ore (inner $ why are wee then fuch fooles nor- 
 wituftanding all the wifedome of Chrift: why 
 are wee fuc;i polluted wretches after all the 
 meanes of fancrification voucbfafed to us : If 
 Chrift bee fa rich, then what is the reaibn we goe 
 fo tattered, and are fuch beggeriy bancrouts in 
 our Ohriftian courie 3 fuch beggeriy prayers , 
 fuch beggeriy duties , fuch beggeriy perfor- 
 mances. 
 
 I anfwer, it is not becaufe Chrift will nor 
 vouchfafe abundance of grace to us, hee offers it 
 freely : ob, every man that witf, let him come and 
 take freely of the water of the Well ef Ufa not a 
 fpoonefull, but a whole backet foil, and that 
 freely too, nay God hath bound himfelfe by an im- 
 mutable oath, Hek 6. that we might haveftrong confi- 
 lation j nay the Lord commands, injoynes his fer- 
 vants, to abound yet more in wifedome ■• yet m§re 
 and more in patience^ yet more and more in holy* 
 neffe. 
 
 Secondly, againe I Qy, the fault is not in 
 Chrift, where is the faurrrhen ? 
 
 Ianfwer, it is ia rhine,owaefeh%-wi!d pride,, 
 and fturdinefTe of heart, and haughtinefTe of fpi- 
 rk 5 you thinke you are never weli s but when you 
 are complaining of your finnes, and quarrelling 
 with your owne foules, your mindes are blinde, 
 and your hearts are hard 5 and dead,and untoward, 
 and therefore you fling away the ptomvfe, and 
 caft Gods kindnefle into his face againe. I tell 
 youicishoniblepriJe,becaufe w*e cannot have 
 
 what; 
 
I o 4 the Scutes bene fie from unUn with Chrift . 
 
 what wee would in our owne power, wee will 
 notgoe to Chrift for a fupply of what wee want * 
 you complaine you want fuch grace, and you are 
 peftered with (uch corruptions, why thankeyour 
 proud venomous heart for it $ ifyouhaveit nor, 
 if you want it ftill, the fault is your cwne, you 
 will not repaire thither,whereunto you may have 
 fuccour and receive fupply upon all occafions ; 
 Chrift would give it, but you will not beftow 
 the fetching of it 5 no matter therefore if you ne- 
 ver obtaine it. 
 
 But you will-fay what courfe (hall we take, what 
 means (hall weufe to get thefe things at Chrifts 
 hands ? 
 
 Firft, eye the promife dayly,andkeepe it with- 
 in view, within the ken of the foule ( as we ufe to 
 call it ) be fare the promife of grace never goe out 
 of fight of the foule. Looke as it is with a childe 
 that travels to a Faire with his father, or goeth in- 
 to a crowd, his eye is alwayes upon his father : he 
 bids him doe not gaze about and lofemee, the 
 childe is cirefuil tokeepehis father within fight 
 2nd view, and then if heebee weakeand weary, 
 his father can take him by the hand,and lead him, 
 or rake him into his armes and carry him 5 or if 
 there beany thing hee w^nts, or would have, his 
 father can buy it for him, beftow it upon him ; 
 but if the childe bee carekffe and gazech about 
 this thing and that thing, and never lookes after 
 his father $ hee is gone one way, and his father 
 another he cannot tel! where to finde him: whofe 
 fault is k now ? it is not because his father would. 
 
 not 
 
*•«— ^^" ■■■■■■ - ■■ ■■ ■— ^-^_ . I 
 
 The Settles benefit from union with C hrift. 105 
 
 notbe withinhis fight, or becaufehee could not 
 keepe within the view of him, but becaufe hee 
 out of carelefnefle loft the fight of his father : 
 therefore bee fure alwayes to eye the promife; 
 you know, as long as the game is within fight, the 
 hounds run amamej fbl would have the foule 
 make a prey of the promife : for fothephrafe is 
 in the originall, that wee (houid feeke the Lord, 
 and hunt after (Thrift, and feeke the game it (elfe, 
 the promife it felfc, from day to day. It is the 
 advice of the Prophet Bfay 50. Lake up unto me, 
 aUyee ends oft he earth t boke up to mee, and jour fins 
 flo all bt pardoned \ looke up to mee, and your foules 
 fhdffbe favedi> looke up tome^ andyoufbillbeefan- 
 Bifyed: It is not enough for a man to have a con- 
 duit full of water, and to have the ftreames run 
 abundantly, continually, but he muft put his vef- 
 fell under the fpout, and then he (hall bee fure to 
 receive abundance of water : fo it is with the pro- 
 mife,itis not enough to (a^Cbiiftiswiiedome, 
 and Chrift is righteoufheflc, but it is not thus 
 with my foule: why, put thyvefTell under the 
 fpout then, and looke up unto Chrift in the pro- 
 mile. This is that the Prophet David refolvesof, 
 / will lift up mine eyes to t\x mOumaines : from whence 
 commtth my helpe : what is meant by mountains 
 there ? you know the Temple upon the mount of 
 Moriah mow in die Temple in Gods ordinance is 
 Gods pretence rtherefore faith theProphetD4t/*W, 
 / mil lift up mine eyes to thofe mountains of mercie 7 
 tho(e everlajlingmercies ; J will looke up to God in hit 
 Ordinances ^ from whence commeth all mybelp,*$ who 
 
 P (could 
 
 4 
 
loS The Soules benefit from union with Chrift. 
 
 mould fay grace comes not from a mans parts, 
 grace comes not from a mans abilities, but Icoke 
 up to God from whence it comes, looke to thofe 
 moanraines of mercy that will fuccour you, look 
 up ro a Lord Jefus that will iupply all your wants, 
 that will furnifhyoa with all grace, looke onely 
 to him for all, for he onely is the Author and gi- 
 ver of all . looke as I have obierved it, there is 
 a foolim conceit that hath beene bred by fome 
 curious nice brains, that they have perfwaded 
 themfelves they can make the Philofophers 
 ftone, the nature of which is to turne all metall 
 into gold, which is utterly impofiible • for the 
 Mines of gold are in the earth, and Godcontinu- 
 eth them by an ordinary courfe of his provi- 
 dence^but all the men upon earth can never make 
 gold by any Art or means in the world. To turne 
 the nature of one metall into the nature of ano- 
 ther, it is a kinde of creation, therefore beyond 
 the reach of any man to dee it 5 they may trie 
 and trie, and fpend their heart blood and all, but 
 it is all but loft labour : So it is with our foolifh 
 blinde deluded hearts, and diftra&edfpirits ^we 
 thinke to make gold, and to coine grace out of 
 ourowne powers, andparts, and abilities, I tell 
 you, you can never doe it while the world 
 ftands 5 no, no, you doe but lofe your labour : 
 goe to the Mine of gold, the Mine of grace, 
 goe to the God of all mercy, away to the 
 Lord Jefus Chrift, I fay, he is made unto us wife- 
 «lome, andheewillinformeus^ hee is made un- 
 to us righteoufnefiTe, and hee will acquit us ; 
 
 he 
 
The Soutej benefit f rem amen with Chrifh 107 
 
 liee is made unto us grace : goe to him there- 
 fore, and hee will communicate all grace unto 
 our fouies. Looke as I&cob faidto his Tonnes* 
 when the famine was fore in the Land of Ca- 
 naan, hee fent his fonnes into Egypt to buy 
 corne, that they and their little ones might not 
 famifh ; and marke how hee calls upon them, 
 Why jhnd yets here gazing one upon another .<? I 
 doubt not but then they were laying their heads 
 together, and plotting and conferring, faying, the 
 famine is great, and the times dangerous, and wee 
 are miferable now ; but oh, what will become of 
 us afterwards, if thefe times laft? now the Lord 
 help us, now the Lord bee mercifull to us and 
 deliver us, what meanes fhali wee ufe ? what 
 courfe were wee beft to take ? In the mean time 
 Iacob calls upon them, trhyftand you here gazing 
 one upon another I array ^ get you dotme to Egypt pre- 
 fently, and buym food$ you will never get provision 
 to fuftaineus, by plotting and talking one with 
 another; you will never get any corne to fuftaine 
 you,by looking and gazing one upon another $ no, 
 no,downe to Egypt with ail fpeed, there corne is 
 to be had, that we and thfethat belong unto m may 
 live and rot die ^ fo it is with the fouies of Gods 
 children,the poore diftreifed heart partly through 
 {he Devils cunning and fubtiltie, partly alio 
 through our owne ignorance and folly, wee ftand 
 gazing at our corruptions, and we begin to thinke 
 and wonder what will become of us ; no means 
 prevajle, no mercies melt, no judgements hum- 
 ble, noreproofs awe us, the famifiegrowes ftrong, 
 
 P \ my , v 
 
I o 8 The Soules benefit from union with Ghrift. 
 
 my corruptions fierce, and my cafe heavie, that I 
 know not almoft what courfe to take • why ftand 
 you thus gazing after this fafhion ? what, doe you 
 thinketoget grace upon thefe termes, by difcou- 
 ragements and difqmeting your felves,and vexing 
 yourovvne hearts thus ? No, no, away to Egypt, 
 to thepromife of life, to the Lord Iefus for help 
 and aihftanee, and then you (hall have mercy and 
 grace abundantly beftowed upon you, and that 
 freely with your money in the mouth of your 
 lacks againe, you fhall have grace that you need, 
 and fufficiently beftowed upon you : Looke as it 
 is with Eliah, when he was to depart from Elijba, 
 and bee taken up into Heaven, E.lifba craves one 
 thing of him, and that was this, i Kings 1.9 .That 
 the Spirit of Elias might he doubled upon Elifha^ now 
 marke how E/wfcanivvcred ; Thou haft asked a hard 
 things faith hee, never thelejj'e, if thou canft feemee 
 when I am taken from thee 9 it jhall bee granted n 
 thee % 
 
 Now fome Interpreters haveobferved,and that 
 very wifely, that it was not fo much the fight of 
 Elias, as the fight of God taking up of Elias that 
 fhould doe this 5 as if hee had faid, wouldft thou 
 have a double portion -of Gods Spirit vouchsa- 
 fed unto thee, becaufe many miferies" are like to- 
 come in upon thee » great and heavie troubles, 
 and fore persecution is approching 5 what courfe 
 then is to bee taken ? why, fee God taking up of 
 £/wj.that God that tooke up Elias, and that God 
 that wrought grace in the heart of Eli as, fee that ,' 
 God,and be within the \kw of that God, and thy 
 
 requeft 
 
The Souks bene fit frevs anion with Chrift . i o $ 
 
 requeft fhall be granted to thee 5 the colle&ionls " 
 
 faire i ib I lay here, if thou wouldft have a double 
 portion of grace, doe not goe to prayer onely,doe 
 not goe to hearing onely, doe not goe to the Sa- 
 craments onely and barely • but oh fee a Chrift, 
 and looke upon a promife, and then thou (halt 
 have a double portion of wifedome to informe 
 thee, a double portion of falsification to cleanfe 
 thee, a double portion of grace, and power, and, 
 ftrength, againft thy corruptions, from Chrift 
 conveyed and communicated to thy foule: and 
 this is the firft rule. 
 
 Thefecondruleisthis,asvvemufthaveaneye 2 
 dayly upon the promife, fo wee muft labour to 
 yeeld the foule to the power of that Spirit, and 
 to the vertue of that Grace which is in Chrift, 
 and would worke upon thee 5 doe not onelv eye a 
 Saviour, and behold grace in the promife, but 
 yeeld thy felfe and give way to the ftrokeofthe 
 promife, and to the power of the fpirit- that by 
 the power thereof, thou maift bee inabled to doe 
 what God requires. 2^.3.18. TheholyApo- 
 ftle, difputing there how men fhould bee tranf- 
 formed into the glorious Image of God ; or as the 
 word is, metamorphofed from one degree of°-Io- 
 nous grace unto another s more holy, and more 
 meeke, and more patient, and more heavenly 
 minded : Hee that was cold before, fhould novv 
 become more zealous ; he that was faint hearted 
 before,fhouldnovv become more couragious -how 
 is this d jne ? even as by the Spirit of the l rd faith 
 the Text, as if he had faid, it is not by your fpirits 
 
 P 3 that: 
 
 >> 
 
■ Mr. 1 ™ * 
 
 l7o~ the Sanies benefit from union with Chrift. 
 
 that this miift or can be done, doe not thinke that 
 you can matter your owne corruption?, or that 
 you can pull downe the di (tempers of your owne 
 hearts, and get what grace you lift 5 no, no, it is 
 not your fpirits can doe this, it mult bee the 
 Spirit of Chrift, asby the Spirit of the Lord, fo 
 the Apoftle. The phrafe of the Prophet David 
 is fweetin this kinde, Teach me the way unto thee ; 
 thy Spirit is good s as who mould fay, O Lord, 
 my fpirit is a naughtie fpirit; my fpirit is a proud 
 fpirit; my fpirit is a prophane fpirit- myfpintis 
 a weake fpirit- my fpirit is an ignorant and a blind 
 fpirit- but ohjthy Spirit is a good Spirit,thy Spi- 
 rit is a blefled Spirit: by the vertue of that Spirit, 
 Lord, teach me the way to thee,and let it lead me 
 into the land of uprigtitneffe. We know,a child 
 that hath his hand to write, if he will not be ruled 
 byhimthattcacheth him, but will take the pen 
 into his owne hand and write after his owne fcau- 
 chino- falhion,he will never write well,nor make a 
 letter handfomly as he mould do-but let his hand 
 write by the mans hand, and that will guide him, 
 and that will teach him quickly to write well in a 
 fhort time : To, wouldft thou have thy heart fra- 
 med aright ? why then keep thy foule under the 
 hand of the Spirit, and thou malt bee guided by 
 the vertue of that Spirit of God, and moved and 
 inabledto accomplish the good pleafure of the 
 Lord,and receive whatever grace thcu ftandeft in 
 need V. I have obferved it fometimes upon, the 
 Sea • looke as it is with the mariner that is going 
 dowiie the ftieame, if the winde bee faire, will any 
 
 man 
 
the S9uks bemfii from union with Chrift. 1 1 1 
 
 man pull downe his faile and let it up againe Y 
 why no, for he doth but trouble himfclfe, and tur- 
 moyle and wcarieth himfelfe, and troubleth the 
 boat too with keeping f'uch a pudder, and mifTeth 
 the gale of winde and all 5 therefore a wife mari- 
 ner, he will let up his faile, and hold out his fail, 
 that it may take the gale of winde fully, and fo 
 goe on fpeedily ^ all that he hath to doe is to keep 
 his fail fpred, and to catch the winde : your only 
 courfe is to fet up the faile, and attend the gale of 
 the Spirit to comfort you, attend the gale of the 
 Spirit to affift you • hold thy heart, and fprcad 
 to the Spirit, that it may catch the gale of grace, 
 that it may blow upon thy foule, and by the ver- 
 tue and power thereof thou fhalt bee tranfported 
 comfortably, and carried on cheerfully to walke 
 in that way which God chalks out before thee : as 
 for examples fake ; Imagine thy heart begins to 
 be peftered with vaine thoughts, or with a proud 
 haughtie fpirit,or fome bafe tufts andprivy haunts 
 of heart, how would you bee rid of thefe ? why 
 you muft not fet up and pull downe, and fet up 
 and pull downe, quarrell and contend, and bee 
 difcouraged: no, but eyethe promife, and hold 
 faftthc-rcuponandfay, Lord, thou haft promifed 
 all grace unto tfiy fervants • why therefore take 
 this heart, and take this minde, and take thefe af- 
 fections, and let thy Spirit frame them aright ac- 
 cording to thine owne good will 5 by that Spirit 
 ofwifedome, Lord infotne mee 5 by that Spirit 
 of fandification, Lord ckanfe mee from all my 
 corruptions^ by that Spirit ofgrace ? Lord quicken 
 
 and 
 
— . . — _ 
 
 112 The Sautes benefit from union with Ghrift. 
 
 and enable me to the diicharge of every holy ier- 
 vice, thus carry thy felfe and convey thy ibule by 
 the power of the Spirit of the Lord, and thou malt 
 finde thy heart ftrengthned and fuccoured by the 
 vcrtue thereof upon all occafions : Rom.8.26. the 
 Text CaithytbeLawofthe sprit of life hath freedmee 
 from thelaw offmneand death : the meaning isthis, 
 you muft know that finne is a tyrant • now a tyrant 
 when he wins a citie, hee fwears all to his lawes : 
 fo finnewillfwear thy foule to his lawes ; pride 
 faith, I will have thee proud • 1 will have thy heart 
 unchafte, faith uncleanneiTe ; I will have thee in- 
 temperate, faith drunkenneflfe: now by the Law of 
 the Spirit of life God will free us from the law of 
 fmne : the Spirit of Chrift in the promife, it takes 
 away the power of the law offline; the Law of 
 the Spirit of meeknelTe, takes away the law of the 
 fpirit of pride ; the Law of the Spirit of puritie , 
 takes away the law of the fpirit ofuncleannefle; 
 the Law of the Spirit of holmeiTe, takes away 
 the law of the fpirit of prophanenefife ^ and fo in 
 all other di (tempers of this nature, this onely 
 fhewes us how to run over all. Gather up now, 
 and fo conclude this pafTage : Eye the promife 
 daily, yeeld thy foule to the Spirit of the Lord 
 in the promife, let that have his full fway, refift 
 not thofe good motions the holy Spirit puts in- 
 to thee, and that is the way tc have all grace, and 
 help and afliftance communicated unto thee : 
 and thus much may fuffice to havebeene fpoken 
 in the generall touching this conveianee of grace 
 into the heart : we come now to the fcanning of 
 [the particulars. This 
 
The S9ulcs benefit from union with Ghrift. 113 
 
 This conveyance it is of two kindes, both in 
 the Text : Chnft conveyes his grace two waves . 
 partly by imputing, partly by imparting : they 
 are the termes of Divines, and I know not how 
 to expreffe my felfe better 5 but thus if you will, 
 partly by imputation,partly by communication : 
 This is that I would have you to take notice of 
 in the generall • they are both reall, but one is 
 habitually both thefc,both imputation and com- 
 munication exprefle a reall worke of God upon 
 the foule, but the laft onely leaves a frame and a 
 ipirituall abilitie and qualitie in the foule • the 
 conveyance by imputation doth not, it leaves a 
 thing morall eas we ufe to terme it .) Thefe two, 
 imputation, communication , are both in the 
 Text ^ Chnft is made righteoufneflc, or juft ice, 
 that is, hee doth juftifie a finner by imputation, 
 andhee doth fan&ifie and redeemea finner by 
 communication ^ hee conveyes and workes 
 fome Spirituall abilitie , and leaves a Phyfi- 
 call change ; when the Apoftle faith , Cnrift 
 is wade juHice^ that is, hee doth juftifie a fin- 
 ner by imputation, when hee faith', Chrifl u 
 made sanBification^ and Rcdemytidn^ that is, by 
 way of communication • hee delivers the foule 
 from the pollution of finne, that is, fanctifi- 
 cation • hee delivers the foule from the power 
 and dominion of finne, that is, redemption - 
 This communication it is a Spirituall habit, 
 or a fpirituall power, or a ipirituall qualitie or 
 abilitie ; ( take which you will ) left upon the 
 
 Q_ foule.. 
 
1 1 a the Ssultt benefit from union with Chrift. 
 
 foule. We will begin with the former, touching 
 the imputation of Chrifts righteoufneiTe to a 
 foule, whereby the (inner comes to bee juftified : 
 this is a point then, which I take it, none mote 
 neceiTary, and yet none lclTc underftood, none 
 lefle ftudied, none more miftaken than thefe two 
 great workes of jiiftification, and fan&ification. 
 I fpeake it by experience, Chriftians aged and 
 experienced, yet here they faile in the very cate- 
 cheticall points, and it drives many of our beft 
 Divines to a ftand • we will open it a little : this 
 jiiftification wee terme a conveyance of the me- 
 rits of Chrift, by way of imputation : but what 
 is the meaning of this word, by way of imputa- 
 tion ? Thus you muft conceive it, this is' the 
 main thing I would have you looke unto - f Im- 
 putation is this, when that which another hath, 
 that which another doth, is accounted mine, is 
 fet upon my fcore as though I had it, as though 
 I had done it, this is Imputation. I have it not, 
 I doe it not, another hath it, another doth it,and 
 it isaccounted mine,and reckoned mine in courfe 
 of juftice. Now in the point of communication 
 it is otherwife : becaufel have fomething, fome- 
 thing is wrought in mee, fome qualities and ha- 
 bits • for it is not a morall thing, but a phyficall 
 alteration by the power of grace implanted in 
 nie, which I have, fo that imputation difcovers 
 two things. Firft,that I have no help in my felfe 
 in what I have, or what I doe. Secondly, it im- 
 plieth that fomething which another hath and 
 doth, it is in concluhon made mine, and I have 
 
 the 
 
The Soaks benefit from union with Chrift. u* 
 
 the benefit thereof, as well as ifl had it, as well 
 as if I had done it. Itis an old companion that 
 Divines ufe, and there cannot bee abetter toex- 
 preflfe the full nature and the meaning of the point 
 now in hand. Take a debtor now arrefted, impri- 
 foned, and he cannot pay the debt • another man 
 comes, and will be his iuretie : now marke this, 
 another man payeth the money, another man fa- 
 n's fieth the creditor in thebchalfeofthe debtor ; 
 the creditor acquits this man, cancels all his 
 bonds, lets him out ofprifon, confeffeth he hath 
 nothing to fay to him, nothing to charge him 
 withal], he is fully fatisfied,hehath given fiim full 
 content : why the debtor paid no money to the 
 creditor himfelfc, but becaufe the furetiepaid ir, 
 therefore the payment is counted his, as if the 
 debtor had paid it : this is the very nature of im- 
 putation. Wis Itaketo be themeaningof the firft 
 part ofthe Text, in which now a little I mcane to 
 trade : the Text faith, He is wade unto m rivhteouf 
 nefje s that is,God in Chrift doth juftifie a bclee- 
 Jeeverby way of imputation, though hee hath no- 
 thing in him felfe,though Jjedoth nothing of him- 
 felfe whereby tobe juftified in Gods account, yet 
 God will juftifie him through the Iuftice of 
 Chrift imputed to him, and counted upon his 
 fcore : fo that imputation implieth two things. 
 Fir ft, that a man hath nothing, can doe nothing. 
 Seeondly,thathe is juftifiedby fomething, Chrift 
 hath, and hath done for him, the point then is 
 cleare, andthat is this. 
 God doth juftifie abeleevir. g fouIe,not for what DoBrim 
 
 Q^z he 
 
iig the Soulet benefit from union with Chrift. 
 
 he hath, not for what hce doth but onely for what 
 Chrift hath, and hath done for him : I fay Chrift 
 ismadeunto usluftiee, God the Father dothju- 
 ftifie abeleever, onely in and through the merits 
 ofChrift. 
 
 For the openingofthe point, wee muft firft en- 
 quire what it is to juftiHe. Secondly,what doe we 
 meane when as we fay hce is made juftice for no- 
 thingamanhathordoth. Tojuftifie,inthephrafe 
 of Scripture,it dothimply two things : Firftto ju- 
 ftifie, is to make a man juft, and this is very fel- 
 dome ufed in Scripture : I meane thus to put 
 fome holineffe, or fome gracious difpofition, and 
 fome fpirituallfacultie and abilitie into the foule, 
 andto make a man juft : as when an ignorant man, 
 is made a wife man; when a prophane man,is made 
 a pure man h when an uncleane man, is made a 
 righteous man, and (b really changed : this I take 
 tobe the meaningof that place • Revelation 2 2 . 1 I. 
 Bee that if juft Jet him bejuflflill 5 anihee that is 
 unjuft, let him bee unjujlflill : as who (hould fay, 
 when God hath beftowcd all meanesupon him, 
 and vouchfafed all mercies and encouragements 
 to him, if yetforall this nee willbc unjuft, let him 
 be unjuft ftill,let him bee for everunjuft : There is 
 no hope of him, but hce that is holy, let him bee 
 more holy, let him increafe in grace, but wee doe 
 not take it fo now in this Dodrine. 
 
 Secondly, to juftifle, it is a word of judicial! 
 proceeding, when in a lcgall manner the Iudge 
 doth pronounce a man free, and acquit him, and 
 proclaime it as if he were, and faith the law hath 
 
 nothing 
 
The Stubs benefit fnm unitn with Chrift. 117 
 
 nothing to doe with him, he doth pronounce hee 
 hath not offended the Law : now this is oppofite 
 and contrary to condemnation, and this I take to 
 be the meaning of that place, and it is a pregnant 
 one • but this gives us great light and infightinto 
 the place : he that )ufti$eth the wicked and condemns 
 the juft, they are both an abomination to the Lord : to 
 juftifie in the former fence, is to make a wicked 
 man a good man ; and is hee an abomination to 
 the Lord ?this were a grofle folly : no,but the mea- 
 ning is this : he that acquits any man as guiltleffe 
 that is guilty, this is an abomination to the Lord . 
 Thus wee fee the firft word opened, fo that when 
 we fay God doth juftifieyou, our meaning is not 
 this, that God fends grace or holinelTe into you, 
 for this istheworkeof fan&ification ; but God 
 doth juftifie you, that is, hee doth pronounce be- 
 fore his Tribunal!, that his IufticeandLawis ful- 
 ly fatisfied, that hee will lay nothing upon your 
 fcore, require no fatisfa&ionat your hands,but he 
 willfully and freely difchargeyou of all your fins 
 which you have committed. 
 
 Secondly, againe, God doth juftifieapoor fin- 
 nernotfor anythinghehath,notforany thing he 
 doth : marke that, the meaning is this ; no privi- 
 lege that a man doth enjoy, no part of wit, under- 
 fhnding or memory, or any thing that way : nay, 
 I fay more, there is no grace that a man hath, no 
 dutie that he can performe, for which as the ma- 
 terial land formall caufe of our justification, God 
 doth pronounce any man to bee righteous. If a 
 man could weep out his eyes in forrow, if a man 
 
 Q_3 eould 
 
— ■ I 
 
 1 1 8 The Stuks benefi t fr 9m union with Ghrift. 
 
 could hunger and thirft for Chrift, more than for 
 his daily bread, God would not juftifie a finner 
 for alithefe things . how doth God then juftifie 
 a man? why he juftifieth a fmner,for what Chrift 
 hath done for him, the furcty hath paid it,and he 
 accounts it ours : a man is juftitled by imputati- 
 on onely, notbyanyaftion: thofeare necefTa- 
 ry concomitants, not reall caufesof our juftifi, 
 cation. 
 
 But you will fay,is not a man juftified by faith, 
 and is not faith a grace, and hath not a man that 
 ability wrought in him by God. 
 
 Ianfwer, true the Lord doth juftifie a man by 
 his faith, buthee doth not juftifie him for his 
 faith 5 that is, faith is the hand that layes hold 
 npon the obedience and merits of Chrift, and it 
 is for his merits, not for our faith, though by our 
 taith wee are juftified : a man lives by faith, not 
 rhat fa/th nourifheth him. 
 
 As we ufe to fay, a man lives by his hands,not 
 that his hands nourifh him,but his hands labour 
 and his labour procures money, and his money 
 provides meat, and by his meat he lives i but be- 
 caufe his hands are the means to get it, his hands 
 are the means to obtaine it, therefore we fay hee 
 lives bv his hands : Iuft fo it is here, a man 'is ju- 
 itihedby faith in Chrift, not that faith will ac- 
 quit any man under Heaven, but becaufe Chrifts 
 merits are through faith received and applied to 
 us,and fothrough Chrift we are juftified: fo then 
 wee heare the meaning of the point: Phil. 7 9 
 marke the Apoftlcs two phrafes, That I may bee 
 
 found 
 
The so tttes benefit from unun with Chrift. 1 1 9 
 
 fffiffkbtbim^wt having mint ownerighteoufnet which 
 Irofthe Law, but that which is of the righteoufnejfe 
 of faith in Chrift, rrfiicb it of God by faith : there is 
 but thefe two rjghteoui neftes in the world. Firft, 
 a mans owne righteoufneile which hee hath 
 wrought, and God hath given him, and the du- 
 ties which he performes and this is the righte- 
 oumeffc of the Law ; now Pauldoth profefTethat 
 he is not jujftified by this, but onely by the righ- 
 teoufnefle of God, that righteoufnefTe which is 
 in Chrift, that righteoufneile which is imputed to 
 him from Chrift, he labours to bee found in that 
 righteoufneile, for by that he fhall be juftified. 
 
 The ground and reafon of the point is this, that 
 which m no meafure is anfwerable to Gods lu- 
 ftice, and agreeable to the exa&nefTe of the Law 
 and for which a manmay be condemned,that can- 
 noi Juftifie a man ; but what ever a man hath or 
 doth, all the graces of God wrought in him, and 
 all the performances done by hirn,there is that im- 
 perfection or blemifh even in them, for which 
 God may juftly condemne him : therefore a man 
 cannot bee juftified thereby : this is an undenied 
 ruie of the Apoftle, whatever condemne/ a man, 
 cannot )uftifie a man, but the Lav condemnet a man 
 for what he hath or can doe : therefore it cannot jufti- 
 fiea.man. There is no grace in a man, nodutleto 
 be performed by a man, but if God will looke in- 
 to itaccording to the ftri&neflfeand exa<ftnefTe of 
 the Law, he may juftly condemne him for it i that 
 I prove, G al. 517. every Saint of God hath thefe 
 two things, the sfmt Ixftingagainfi thefltfh, ^nd 
 
 the 
 
*a° Tfj * Souks benefit from unio n with Chrift. 
 
 tbeflejb lufiing againft the sprit \ and thefetwo are 
 contrary: In the beft of Gods fervants there is 
 flern, and a luft of the flefh to hinder them from 
 holy duties : fo there are twolawes, the law of the 
 mmde,andthelaw of the members, the Law of 
 God requires that a man fhould bee perfe&ly ho- 
 ly without any ftaine of finne, perfeft in the per- 
 formance of dutie without any blemifti or ftaine 
 therein, but every gracious man hath a ftaine of 
 pollution in his foule, that is one thing . and a 
 ftaine mhis performances, that is another'thing - 
 therefore no mans dutie, no mans abilitie orfuf- 
 ficiency cannot juftifie him before God' It is 
 that the Apoftle Paul crieth out of, Rom.j x , A 
 law tn bis -members rebelling againftthe law of his 
 minde. fo that the cafe is cleare, if it were thus 
 with holy Paulas hee profeffeth of himfelfe then 
 muchmoreofthe beft Saints now, for that'they 
 havenotmore gracethan Faulted: therefore they 
 cannot bee juftified for what they have or doe 
 Takea lame limme, as the lamenefTc ufthe legge 
 will make every motion of the leg* lame, a man 
 cannot butgoe lamely : foitis with thefouleofa 
 poore firmer, whena manhathalame heart,a cor- 
 rupt fmfull heart, all his adions will bee lame his 
 thoughts lame,and his fervices lame- fo that nei- 
 ther heart,nor life,nor adions,are in aright frame 
 all are impure andweake: I appeale to your owne 
 confciences in thiscafe, would you be willingto 
 appeare before Gods Tribunall with thofe pray- 
 ers, and thofe performances of thine, and juftifie 
 thy felfe by them, and fay, Lord thou canft not 
 
The SouUt benefit from union with Chrift. 1 2 1 
 
 Jay any thing to my charge, the Law of God can 
 bring inditements enough againft thee, to con- 
 found thee 5 nay, we condemne our felves in this 
 cafe : thefe dead hearts, and thefe blinde minds, 
 and this want of faith, (hall the Lord then acquit 
 any man for that which he condemnes himfelfe ? 
 Ifthen the beft and moft gracious Saint hath fin 
 in the frame of his heart, and finne in the beft of 
 his fcrvices, then neither ibule nor fervice can bee 
 anfwerable to the Law of God, and he cannot bee 
 juftified thereby: but the beft of Gods fervants 
 not only before grace, but after grace, in the bell: 
 hearta man hath, thebeft a&ion heedoth^ther£ 
 is weakneffe in the action : therefore they cannot 
 juftifie a man, therefore we muft be juftified onely 
 through the merits and obedience of Chrift:thoii 
 eanft not doe, Chrift hath done for thee - y thou 
 canft not fufrer, Chrift hath futfered for thee ; in 
 him thou art iuftified, through him thou fhalt be 
 faved. So that when the fcule of a poore finner, 
 fhallappeare before the Tribunall of the Lord, 
 and juftice comes to put in a plea againft him, 
 Chrift fhall ftep in and fa v. Lord, for this. poore 
 fbule ftiat beleeves in me I have died ; for this 
 poore foule I tooke the nature of man upon me ; 
 therefore let thy juftice bee fully fatisfied with 
 what I have done for him : well then faith juftice, 
 goethy way, I have nothing to fay to thee: the 
 Lord makes a proclamation, Be it knowne to all 
 men and angels, Lacquit this foule ; there is no 
 imputation of fin he hath committed, no failing 
 in any dutie (hall condemne him, this is the way 
 ofjuftification. R The 
 
122 
 
 the Souks benefit from stnis* with Chrilh 
 
 The firft ufe of the point is this, we have here a 
 $ ground of confutation of the Church of Rome : 
 
 I will nor accufe them, wrongfully, but lay the 
 charge upon them according to their own words, 
 and it (hall appeare how they have wholly per- 
 verted the -wile-dome of the Lord, in this great 
 point of juftification, look into the 5.Seffion,and 
 the /.Chapter of the Councell of Trent; you that 
 are wife and have read it, obferve it; you that never 
 did read it, I will read it to you : the words of the 
 Councell are thefe,which is aconfirmed doctrine, 
 and unto which they are all bound generally to 
 fubfcribe,& is taken for the do&rine of the church 
 of Rome : the words run thus,That the alone for- 
 mall caufe for which a (inner is juftified in the 
 fight of God,it is juftice implanted,^ new quali- 
 ty of grace and holines wrought in the foule,and 
 not the merits and obedience of Chrift imputed 
 to thefoule. Imputation argueth that I have and 
 doe nothing, but another hath, and another doth 
 for mee, and imputes it to meet die Church of 
 ^omeprofefly holds the contrary, and punctual- 
 ly point blanke in the force of contradi&iomrhey 
 aTe the very words of the Councell,the alone for- 
 mall caufe, and that which gives life and being to 
 the juftification of a finner j it is the change and 
 frame of holineffe wrought m him, not imputed 
 to him, this is profeily contrary. . 
 
 It is a word of confolation, and it is a cordiali 
 v l* l tocheareupamans heart,and cany himthrough 
 alltroubies whatfoever can betide him, or fhall 
 befall him. This doftrine of Juftification it 
 
 (eems 
 
The SouUt benefit from union yi^Chrift. iaj 
 
 fcems to me to b e like Noahs Arke, when all the 
 world was to bee drowned: God taught Noah to 
 make an arke, and to pitch it about, that no wa- 
 ter, nor winds, nor ftormes could breake through, 
 and fo it bore up Noah above the waters, and kept 
 him fafe againft wind and weather : when one 
 was on the top of a mountain crying; Oh fave 
 me, another clambring upon the trees, all floting, 
 and crying, and dying^there h there was no favmg, 
 but for thole only that were gotten into the arke : 
 Oh fo it will be,you poore foolifh beleevers, the 
 world is like this fea, wherein are many floods of 
 water, many troubles,much perfection: Oh get 
 you into the arke the^Lori Iefus, and when one is 
 roringand yelling, Oh the devill,the devill • ano- 
 ther is ready to hang himfelfe, or to cut his owne 
 throat ; another fends for a Minifter, and hee cn- 
 eth, Oh there is no mercv for me, I have oppofed 
 it '. get you into Chrift, I fay, and you (hall bee 
 fafe enough, I will warrant you, your :fotiles (ball 
 bee tranfported with confolationt© the end of 
 your hopes. 
 
 This was that which comforted Saint iW,and 
 made him bid defiance to all the world : Rom. 8. 
 s 3 . who Wait lay a«y thing to the charge of Gods eleft I 
 as who mould fay, mall all the angels in Heaven, 
 fhall all the devils in Hell, (hall all the men up- 
 on the earth, fhall finne within, fhall anions 
 without? it is God onely that juftifieth, not for 
 anything we have or doe, but for Chrifts fake : 
 This is that I conclude withall ,this one doctrine 
 affords fupply in all wants, and courage in all tri- 
 ll 2 als : 
 
~ t , r % , ■ ' i i i .i . i . —~—+ 1 
 
 124 The Styles benefit fr«m union with Chrift. 
 
 a's : I know what troubletb you, will this blinde 
 minde never bee inlightned ? Ithinke I fhall ne- 
 ver be able to conceive of the truths ofGod aright, 
 how can the Lord accept of mee, whenlcon- 
 derr.ne my felfe ? how can the Lord (hew any fa- 
 vour to mee, when I fall out with my felfe, and 
 wonder that I amnot in thebottomlefi e pit?iuch 
 abafe heart I carry about with me, and fuch a pol- 
 luted converfation, and yet live, and not in hell ; 
 I have thought fometimes God cannot beluft, if 
 he doenotcondemne me- why I fay art thou bur- 
 rhened with thy finnes, and doft thou goe out of 
 thy felfe for the pardon of them- ? why goe away 
 comforted, the Lord will Juftifie thee r not for 
 thy workes, but for Chrifts merits : thou haft 
 committed all iniquitie, Chrift hath performed 
 all right eoufnefTe; thou haft nothing of thy felfe, 
 Chrift hath enough for thee ; and thou art not 
 juftifiedj for what thou haft or doft, but for the 
 Lordlefus fake : lookeup to him therefore, and 
 bring him to Gods tribunall to anfwer for thee, 
 that when Satan fhall bring in his bils ofindite- 
 ment againft thee, and fay, what doe you hope to 
 goe to "Heaven ? doe you not confider the finnes 
 which you have committed ? doe you not re- 
 member the bale courfes which heretofore you 
 have taken up andpraftized > doe you not know 
 diat every finner muft die ? wiry anfwer Satan 
 again,all this is true : Ay,but remember the Lord 
 lefus, it is true I can doe nothing, but Chrift 
 hath done all for me ; what canft thou fay to the 
 Lord; kfus ? though I have offended, hee hath 
 
 never, 
 
The Settles benefit from unton with Chrift. 115 
 
 never offended >, though I have finned, yet Chrift 
 hath fully fatisfied s I have defervedthe wrath of 
 God, why Chrift hath bore the wrath of God : 
 My God, my God, why haft tbouforfakenmee t He 
 was once forfaken or God, that I might bee for 
 ever accepted of God : goe thy wayes therefore 
 comforted and rcfrellied : the place is admirable, 
 Jfaiah 43. 25. Thou haft made mee ferve with thy 
 fmnes, and wearied mee with thy rebellions, but I,evek 
 J, amhee that Ihtteih out all thine im^uities, and will 
 remember thy tranjgrefions no more ; The Lord 
 takes notice of this ; are there any wicked ? they 
 are as bad; are there any vile ? they areas finne- 
 full 5 they tired God with their wickednefTe ; 
 All you poore drunkards, you trie God with 
 your drunkennene ; you prophaners of the 
 Lords day , you tire God with your prophana^ 
 tions> ; and you fwearers, you trie Chrift Iefus 
 with your oaths- and hidious blafphemies that 
 you belch forth againft him upon all occafi- 
 ons :. you would wonder that God ihould fave 
 fuch as- you, and truly fo you may well enough j 
 for it is a wonder ,. it is 2. miracle indeed^ but if 
 you can goe out of your felves r and finnes^ and 
 goe unto Chrift. and reft upon him, the Lord 
 iaith,. / will blot out all thofe abomination' of yours: 
 andil^/V/33. 32. compare both thofe places 
 together, / will forget all your (innes, even for 
 mine owne names fake r as who fhould (ay, it is 
 not for your fakes ; no r no, bee it knowne to 
 thofe ftout hearts of yours,it is notfor your parts, 
 or gifts, or graces, no nor it is not for all the fer- 
 
 R 3 vices 
 
12 6 The Soviet benefit from union with Ghrift. 
 
 vices wee can discharge, but it is onely for mine 
 owne Names lake that I will pardon you, and 
 remember your finnes no more, remember thy 
 pnde.and ftubbornneffe no more, remember thy 
 prophaneneffe no more, remember thy vanity 
 and ioofeneffe no more • remember thou to bee 
 humbled, and the Lord will never remember thy 
 finnes any more : Satan it may bee will come in 
 and accule thee, here is a Sabbath-breaker, Lord 
 condemne him : no more of that, Satan, faith 
 God, Chrift hath fuffercd and fans tied for him ; 
 no more therefbrejD£that, kt mee heare no more 
 of thofe things, I have forgotten them , faith 
 God, this will cheere a mans hearr at that great 
 day. 
 
 This alfo is a ground of incouragement to us, 
 againft all the trials that can befall us in the 
 courfe of the world : we fee that innocencie go- 
 eth to thewals, no man can ftand againlt envie, 
 and hatred, and backbiting : why though you 
 finde hard dealing here at the hands of wicked 
 men, though you be accufed herewith falfe fut- 
 mifes, andtalfe accufatipns,and{landerous fpee- 
 ehes, yet fct one againft the other, you fhall ne- 
 ver bee condemned hereafter; There is no con- 
 demnation to thofe that are in Chrift ♦ there may bee 
 perfecutions, there may bee accufations, there 
 may be oppofitions here upon earth raifed againft 
 thee ^ why yet goe on cheerily, there is no con- 
 demnation in Heaven : if God acquit, let men 
 condemne • if God approve, let men difallow: 
 nay Jaftly, here is confolation even in death alfo ; 
 
 what 
 
the Settles benefit from union with Chrift. 1 17 
 
 what though your bodies bee deprived of your 
 (exiles, and you leave all, when you returne again 
 it is but onely thus, Comeyee bleffed of ^Father, 
 you that are beleevers, you (hall bee tor ever 
 
 Thethirdufeis of exhortation: will nothing ^3- 
 doethedeed, but a Chrift? why, Oh then a- 
 bove all labour for a Chrift, more than all 
 labour to prize a Chrift, never let thy heart bee 
 quieted, never let thy foule bee contented, untiil 
 thou haft obtained Chrift. lake now a malefa- 
 ctor, fentencc is patted, execution to bee adrm- 
 niftered upon Him, fuggeft any thing to him,how 
 to be rich, or how to bee pardoned ; how to bee 
 honoured, or how to be pardoned : Ay, faith nee, 
 riches are good, and honours are good, but oh a 
 pardon or nothing: ay but then ypumuft leave all 
 for a pardon . why take all, faithhe, andgive me 
 a pardon that I may live,though in povertie- that 
 I may live, though inmifery, though in bcggery } 
 this is the nature of fuch a poore creature : bo it 
 is with a poore beleeving foule, there is but one 
 way, every man hath committed finne, muft iur- 
 fer for his finne :the fentence is paifed, every man 
 thatbeleeves not, is condemned already: what 
 would you have now ? thou faift thouwouldeft 
 haveapardon,but wouldcft thou not have riches, 
 <x friends ? the foule faith, Alas, what is that to 
 me to bee rich, and a reprobate; honoured, and 
 damned : let me bee pardoned, though lmpove- 
 tidied, letmeebeejuftified, though debated- 
 though I never fee good day befide : why then 
 
128 Tht Souks benefit from union with Chrift. 
 
 
 labour for a Chrift, for there is no other way un- 
 der heaven : get a broken heart, get a beleevm°- 
 heart, but oh above all, get a Chrift to juftifie 
 thee, get a Chrift in all to fave thee. If I could 
 pray like an angell, could I heare and remember 
 all ihe Sermon ; could I conferreasyet neverman 
 fpake, what is that to mee if I have not a Chrift ? 
 I may gee downe to hell for all that I have or doe, 
 looke into your foules,and obferve your lives and 
 conversations : when a man hath prayed, and hee 
 findes his tminde dull, . his heart awke and unto- 
 ward, his thoughts wandring and roving ; why, 
 thinke with your felves, doe wee condemneour 
 felves for the duties wee doe performe, and judge 
 our felves for the fervices wc have difcharged^nd 
 yet doe wee thinke tobe acquitted by the Law of 
 God : Oh, therefore above all intreat the Lord to 
 give thee a Chrift, that hee may juftifie thee here, 
 and fave thee everlaftingly hereafter: Phil. 3. 8. 
 J count all things dnfj'e and dun* in comparifon of a 
 Chrift : Paul was a proud Pharifee, learned Paul, re- 
 verend P 4///, a man of admirable parts- yet faith 
 the Apoftle, That I thought to hee game, was lojfe to 
 wee, yea dung anddogfmeat in comparifon of a Chrift ; 
 ycadoubtlefte, and I doe icount all things \om, 
 that is, not onely my parts, and credit, and privi- 
 leges when I was a Pharifee, but the beft dutic 
 that ever I did, the beft fervice that ever I perfor- 
 med, I account all as dung and dogfmeat in the 
 point of juftification, in refpe<5t of the Lord Ie- 
 fus Chrift .-grace therefore is^ood, anddutiesare 
 good j feeke for all, we (hould doe fo ; performe 
 
 all, 
 
The souks benefit from union with Chrift. j 29 
 
 all,vve ought to doefo • but oh, a Chrift,a Chrift, 
 a -Chrift in all, above all, more than all. Thus 
 now I have fhewedyouthe way to the Lord lefus, 
 I have (hewed you alfo how you may come to be 
 implanted into the Lord lefus ; and now I leave 
 you in the hands of a Saviour, inthe bowels of a 
 Redeemer 3 and I think I cannot leave you better ♦ 
 theworftis paft, now you are come hither :Rom. 
 5.9. If you be fa&ified by his deaths then much more 
 fba&you befaved through hi* righteoufnes^and merits. 
 You whofe eyes God hath opened,whofe hearts 
 <jod hath humbled, and whofe foules God hath 
 called home to himfelfe, you are now in the 
 hands of the Lord ; goe your way, and when you 
 fee hell flaming, and the devils roaring, and the 
 damned yelling and crying out, looke backe I fay 
 and fee this ditch out of which you are efcaped • 
 looke upon the pit which you were going over : 
 you may bleiTe God, and fay , wee are paft 
 that, thofe dayes are gone, wee are paft from 
 death to life : ABs 20.32. when Saint Pad was 
 togoe away from them, and for ought hee knew 
 fhould never fee their faces more, why yet marke 
 what hee faith to them :, Brethren, I commend 
 you to God, and the Word of his grace, that is 
 able to build you up, and give you an inheritance 
 among thofe that are fan&ified : as who fhould 
 fay, God and his Word was the beft Command- 
 ment he could put them over to : as who fhould 
 fay, Ptiulsmfk depart, and P^/muft be imprifo- 
 ned,and PWmuft die s fo that now hefhall bee 
 with you no longer to teach,to informe, to dired 
 
 S you, 
 
12 The S9»tet benefit from union with Chrift. 
 
 ~ ^u butthegoodWord of the Lord endures to 
 
 comfort for ever, to cheere for ever, to aiTift, re- 
 fredvfor ever thole that are weake and dilcoura- 
 sed I put you over therefore to a good Word, 
 to an everlafting Word, I commend vou to a 
 blelfed and a living Saviour, who will ixcwith 
 vou for ever, by the immutable a mftance of his 
 bleffed Spirit : I leave you in the hands of your 
 Saviour, that when the head of your Minifter 
 haply (hall Ue full low, or death overtake him, 
 why yet remember I have put you over to a Sa- 
 viour. Ohlove this Word, and love this Chrift 
 more than all, prize this Chrift above all, and he 
 will preferve you: and this I will wifhyou, that 
 you would keep your felves clofe to this good 
 Word, that will informe you, and to 
 this bleffcd Saviour that will 
 {npport you from day 
 to day. 
 
 THE 
 
131 
 
 
 £.T» cif ^ cs» cjp c^vi j^;^ c^» «^a a;& &;& cjp &?& cf^ c&a 
 
 THE SOVLES 
 
 Ratification. 
 
 2 C O R. fj'2f. 
 
 For he hath made him t o be Jin for us : which 
 knew no finne ^ that we might be made the 
 ? ighteoufheffe of God in hwz^ m 
 
 Or our more orderly procee- 
 ding herein,you may remem- 
 ber that I (hewed you before , 
 for what a man is not juftifi- 
 ed. Now wee come to han- 
 dle for what a man is, and 
 may bee juftified 5 and this I 
 conceive, fo farre as my light ferves mee, tobee in 
 the words of the Text • for the Apoftle having 
 (hewed that God was in Chrift reconciling the 
 world untohimielfc, and not imputingtheir (ins : 
 Now in this Text heefhevves the reafon how this: 
 comes to paffe, namely God laid their finnes to 
 Chrifts charge, and made him finne for us, that 
 knew no finne. Its no wonder then though God 
 did not juftifie a poore firmer, for what hee had 
 
 S 2 and 
 
13 
 
 The Soules I unification. 
 
 2 
 
 and did, and though hee did not expect perfed 
 ri^hteoufnefle at their hands, for, Hee hath made 
 him to beefinnefor nf, which knew no ftnne y that wee 
 might be made the right eoufneffe of God in him. For 
 our more orderly proceeding, I will doe two 
 things . 
 
 Firft, Ivvilldifcoverthe Dodrine of Iuftifica- 
 tion, in a defcription : 
 Secondly, I will open the defcription. 
 
 gueft. l . For the firft, If any man askeme what Iuftifi- 
 cation is, it is this briefly : 
 
 Answer \ Iuftification is an ad of God the Father upon 
 
 the beleever, whereby the debt and finnes of the 
 beleever are charged upon the Lord Iefus Chrift, 
 and by the merits and fatisfadion of Chrift im- 
 puted to the beleever - hee is accounted juft, and 
 fo is acquitted before God as righteous. There 
 are foure particulars in the defcription. 
 
 1 Firft, it is an ad of God the Father, upon the 
 
 beleever. 
 
 2 Secondly, the debt of the beleever is charged 
 upon our Saviour, God the Father followes (as 
 it were) the fuit upon the furetie, and not up- 
 on the debtor: both thefe are in thefe words of 
 the Text, Hee hath made him fmne for a*, which 
 knew no fmne. 
 
 3 Thirdly, the fatisfadion of Chrift is put over 
 to the beleever, and fet upon his fcore,as in thefe 
 words, That wee might be madetherighteoufnejfeof 
 Cod in him. 
 
 4 Fourthly, by this means, the debt on our fides 
 being laid upon the Lord Iefus Chrift, and his 
 
 righte- 
 
The Soules Justification. 133 
 
 righteoufneiTe being applied to us, God the Fa- 
 ther acquits us, aiufpronouneeth u s righteous by 
 a legall courfe of proceeding s as in thefe words, 
 That rvemiqht bee made the rtghteoufneffeofGodm 
 him: fuch a righteoufnefle as God the Father 
 willvvorke in us, and will accept of us. As when 
 the wife is betrothed and married to a man, all 
 her old debts are laid upon her husband, and the 
 law meddles no more with her : and fecondly,all 
 his lands,at leaft the third part of them are made 
 over to her. What fhee hath in point of debt is 
 put over to him : fo all our fumes and debts of 
 corruptions are laid upon Chrift, and all the rich 
 fefments of grace and mercy in Chrift, are made 
 over to a beleever, and hence a beleever comes to 
 be acquitted and juftified before God . From the 
 firft part of this defcription, the point is this, 
 luftificationis an ad of God the Father, upon DoBrme, 
 
 the beleever. 
 
 It is an ad that paffeth from God the Father, 
 upon the beleever. For theproofe of this point 
 there are three verfes in the fame Chapter, which 
 make itgood,the 18,19^20. verfes,and foon to 
 the end of the Text ; in the 18. verfe, hce faith, 
 All things are of God, which hath reconciled m unto 
 himfelfeby lefw Chrift • of God, that Is, of God 
 the Father, and yet more plainly in the ip.verfe^ 
 God was in Chrift, reconciling the world unto him- 
 felfe, not imputing their fmnesto them. Now what 
 is meant by God in thefe two verfes ? the old 
 rule of Divines is this ; that wherefoever you 
 finde the Name of God put in pppofition to 
 
 7 S 3 I e f us ' 
 
1 14. The Soules lufttpcatton. 
 
 lefus Chrift, it rauft not be taken eflentially, but 
 perfonally, tor the Father. For it were almoft an 
 abfurd thing, to lay that Chrift were in Chrift 
 reconciling the world unto himfeife : therefore 
 the Apoftle implies thus much ; God the Father 
 was in Chrift reconciling, and God the Father by 
 Chrift, reconciled the world unto himfeife : and then 
 in the 20. and 2 1 . verfes, he faith, Now then we are 
 AmbajJ odors for Chrift, as though God did befeech 
 you through us 5 we pray you in Chrifts feadthat yee 
 be reconciled to God, that is, to God the Father • for 
 he hath made him finneform, which knew no finne : 
 and another proofe is in the 3. of Saint Iohn, 14. 
 15. and fo to the end of the 18. verfe : it is an 
 obfervation of wife Divines, and good Interpre- 
 ters, when our Saviour comes to trade with Ni- 
 chodemus about eternall life, hee doth not onely 
 content himfelfe to fpeake of him felfe alone, as 
 he was Chrift the Redeemer of the world, but he 
 iets him yet a little higher in the T4. verfe, hee 
 faith, As Mofes lifted up thebrafen Serpent in the 
 wilder neffe, [0 muft the Some of Man bee lifted up , 
 that whofoever beleeveth ?s himfljould not pe/ifh, but 
 hare eternall life : A man would have thought that 
 this had bcene enough, but hee ftayes not here, 
 but he puts him one pin above all thefe,and faith' 
 For God fo loved the world, that hee gave his onely be- 
 gotten Sonne for it, that whofoever Leheveth on-him 
 might not penfh, but have ever Lift ina life: as if hee 
 had faid, there is not only a Chrift prepared and 
 fent, but God the Father alfo loved the world : 
 here is the higheft ftaire to ftay up the heart, fo 
 
 that 
 
The Souks luftification. j*j 
 
 that the point is plaine and fure enough. Now 
 let us make it cleare, and that I (hall doe by an- 
 swering two queftions : 
 
 Firft, why it is called an ad of God the Fa- gu S ft, I% 
 ther? 
 
 Secondly, why an ad of the Father upon the gu e ft; % 
 beleever ? 
 
 For the former, why doth the defcription fay, ^ueB, t. 
 it is an ad of God the Father ? 
 
 I anfwer, it is an ad of the Father, not -exclu- Anfwer, 
 ding the Sonne, or the worke of the holy Ghoft, 
 which muft both bee underftood : it is an ad of 
 God the Father upon the beleever, bur it is 
 through Chrift : there are thefe two grounds or 
 reafons, why it is given to the Father. 
 
 Firft, becaufe the Father was the .party that R€a f a!J lt 
 was properly offended : the Father is the firft 
 perfon in the Trinitie, and he was diredly offen- 
 ded by Mam{mne h it is true,, the Sonne and 
 the holy Ghoft were offended too, as being 
 friends with the Father, and having a relation to 
 the Father, and aiweetfellowfhip with the Fa- 
 ther • but the. finne was, diredly againftthe Fa^ 
 ther, and indiredlyagainft'the Son,and the holy 
 Ghoft. The groud of the point is this,it wronged 
 that worke of Creation, wherein the manner 
 of the worke of the Father appeared in a fpeciall 
 manner, and the manner of the worke. of the Son 
 appeared in redemption, and the manner of the 
 worke of the holy Ghoft appeared in fandifica- . 
 tion : fothat God the Father was the firft in the 
 worke of the Creation, the Sonne fecond in the 
 
 worke,- 
 
i$6 The Souks Iuftification. 
 
 worke of redemption, the holy Ghoft third in 
 theworke of fan edification : Now creation being 
 the worke wherein the power of the Father did 
 mod (hew it felfe, Adam falling away from this, 
 did principally wrong the Father, for his man- 
 ner of worke appearing herein : therefore Adam 
 did herein goe diredly crofTeto God. Excellent 
 is that phrafe, i John 2. 1. Little children, thefe 
 things write J unto you, that ye finne not • but fome 
 may fay, what ifwedoefinne ? why faith hee, we 
 have an Advocate with the Father, even lefus Chrift 
 the Iutf. Now no man faith, wee have an Advo- 
 cate with an advocate, no, for that wereabfurd : 
 for no advocate pleads to another advocate, but 
 he pleads to the partie offended, for the partie 
 which hath offended : now in that the Apoftle 
 faith, We have an Advocate with the Father, even Ie~ 
 futChrift: It is plaine that God the Father was 
 the Pcrfon diredly offendcd ; the itfue then is thus 
 much s The Father being the Creditor, and the 
 Perfondire&ly offended, the Lord lefus Chrift 
 became our Suretie, and the creditor doth require 
 the debt at the hands of pur Suretie, and acquits 
 the debtor • the creditor requires this, but the ac- 
 quittance comes mainland properly from the 
 Father, becaufe the debt was due tohim :fo that 
 God the Father is the Creditor, the Sonneisthe 
 Suretie, the poore flnner, is the debtor, the holy 
 Spirit is the mefTenger, that brings the acquit- 
 tance from God the Father, and faith, loe the 
 Father hath accepted of thee in his Sonne, the 
 Suretie hath paid the debt for thee, and fee here 
 
 is 
 
The Souks /unification. 
 
 ni 
 
 k the acquittance for thee • fo that though the" 
 holy Ghoft doth bring the acquittance, yet 
 the Father muft give it : This is the firft rea- 
 lon. 
 
 Secondly, wee fay that Iuftification is an act xw„„ -» 
 of God the Father, becaufe the Father is the J 
 fountame m the Deity, as Divines ufe tofay,in 
 all the vvorkes that are done by the Deitie 
 the Father is the firft : for as the Perfons 
 are in their being, Co they are in their wot* 
 king : The Father in order workes before the Son 
 and the holy Ghoft • the Sonne workes not be- 
 fore the Father hath wrought,and the holy Ghoft 
 workes not before the Father and the Son have 
 wrought. Hence it is that anions are given ' 
 efpeciaily to the Fathcr,though not excluding the 
 Sonne,-northe holy Ghoft ; but yet howfoever 
 they are all equall in their working, in regard of 
 time, yet the Father is firft in regard of order. 
 A malefactor is now arraigned and condemned, 
 and the pardon is to be begged, and none but the 
 Kings fonne,the young Prince,can have a pardon, 
 his abilities are onely able to carry him through 
 .thevvorke • the Prince begs it,the Favorite brings 
 it, but the King onely grants it I fo it is here, the 
 Lordlefus Chnft is the Sonne of the everlaftins 
 Father, and the Prince of peace, and hee it is that 
 begs the- pardon of his Father, hee fends ir to us 
 by the hands ofthe holy Ghoft, but only theFa- 
 ther grants the pardon. When the ibule hath 
 long beene humbled and felfe denying, andfaid, 
 Lord forgive the trefpaiTes of thy feryanr, and 
 
 T yeelds, 
 
" o " The Soulcs I unification. * 
 
 IJO _ _ -; ' 
 
 ""yeelds and layes downe the weapons of defiance, 
 
 and falls at the footftoole of the Lord- Ielus 
 Chrift, and rowles it felfe upon his merits 5 then 
 the Spirit comes and faith, thy finnes are pardo- 
 ned, thy perfon is accepted, I bring thee this 
 nevves from God the Father 5 God is now recon- 
 ciled to thee, in and by the Lord Ielus Chrift: 
 now the Father is the King that grants this par- 
 don, the Sonne is he that begs % and the Spirit 
 is the meffenger that brings it . Now you fee how 
 itis an ad of God the Father. - 
 
 e>ue& t. Secondly, I come to (hew why it isanaa ot 
 
 *- ' God the Father, upon the beleever. 
 
 'Antotr Thereafons of the queftionarethefe, we muft 
 
 J tinderftand that the aaions of God are of two 
 
 3 Firft there are fome anions which doe remam 
 in God' which are confined within the compafle 
 of hisowne Councell, and goe no further and 
 they are immanent aaions, they ftay in God and 
 goe no further. A man may conceive in his mind 
 what herefolves todoe in his heart • whether nee 
 will doe fuch a thing.or no, and no man can tell 
 what he intendstodoebuthimielfe. but if aman 
 will praaife anfwerably according to his pur- 
 pofe then he doth exprefle the worke outwardly, 
 which he intended inward ly, and now hee workes 
 uponthecreature, and makes it to receive fome 
 impreflionof that good which hee kept fecretly 
 inhimfelfe. There are fome aaions which re- 
 maine in God, as the decrees and F^pofesof 
 Gc4beforethefoundationoftheworld,andtney 
 
The Souks I ts ft ideation. \a* 
 
 thus much of the reafons why I call k an ad of 
 Cod the Father upon thebelcever. 
 
 The proper fruit of this Doarine is. this • Is it yf e I , 
 lb, that juftifieation is an a 6t of God the Father 
 upon the beleever ? then it is a ground of admira- 
 ble comfort to beare up the heart of a poore {in- 
 ner above all the accufations, and all the power 
 and the policies of our enemies againft us T or 
 the intendments of the wicked to hurt us: re- 
 member but this, that God the Father juftifies, 
 and this will bee a cordial! to beare up the heart 
 againft whatfoever the world, or the devill, or the 
 wicked (hall lay to the charge of a beleever : If 
 thou art juftified before Gods tribunall in Hea- 
 ven, why fhouldft thou care, or feare, or bee trou- 
 bled ordifquiered, when thou art condemned by 
 the wicked upon the earth ? this juftification on 
 Gods part can wipe away and fcatter all the 
 clouds, and all the accufations on mans part: 
 I Cor. 4. i. $.Itis required of the difpenfirs,. that 
 every man be found faith fill, hut as for mee y . 1 pajfe 
 very little to be judged hy mans judgement : the word 
 in the original! Is very, excellent, I paffe not to 
 bee judged by mans day h men have their dayes 
 of meeting and of judging* and their dayes of ri- 
 oting in " the afehoufe , and in the brothel- 
 houfe , and there they can toffe the names 
 of Gods Servants up and downe , and they 
 fit upon their names, and lives, and liberties, ancF 
 they raife what reports they will - the'fe are the 
 * drunkards dayes, Snd the malicious mans dayes,. 
 there they fit and give their doomes what they 
 7 5 will' 
 
■ 1 ' ■ 
 
 1 4 4 T ^ e Soules testification. 
 
 wiildoetofucha Chriftian, and to fucha Mi- 
 mfter, but niarke what Saint Bml faith, ' ipajje 
 not for wans daye.f, it is no more to mee'*than the da ft 
 oftbeballance, or the drop of the bucket • but hee al- 
 ludes to another day, to the day of 'judgement • 
 #hed the Lordrtiall judge all the world, when 
 hee that is holy^ jkail bee approved of and acquit ted^ 
 and bee that is vilde and wicked fhall bee condemned 
 I looke to thatday. Were he not worthy to be' 
 begged for a foole,that (hould goe away troubled 
 and difquieted,becaufe a company of drunkards 
 had condemned him upon the alebench, when 
 the Judge had cleared him upon the bench of 
 juftice : therefore fteele your faces againftall 
 the malicious accufations of the wicked : let 
 them fit and condemne thee upon the alebench 
 if they will , fo long as thou art acquitted in hea- 
 ven, herein bee for ever cheared through his mer- 
 cy. It was that which made the holy Prophet fo 
 marvelloufly confident in Ifaiah 50. 8. 9. and to 
 throw downe the gantlet faying, Hee is neer that 
 juftifies mee, who will contend withmee I fee whether 
 you can fet your foot to^mine, vow for vow> and word 
 for word : who is mine adverfary , let him come neere : 
 behold the Lord God wUlfuccourmejeho will condemns 
 meilo they all fhall wax olios a garment yhe mothball 
 eat tbemup, they fhall vanifh, and fhall not be able 
 to appeare at the day of accounts • nay the moth 
 fhall eat them up, nay the wicked fhall fay in hell 
 as the wife man faith, we fooles thought this mans 
 life mad;iejfe, and wee pa ft our judgements upon ihefe 
 frecife fellowes that muft ever and 'anon bee in a cor* 
 
 ner 
 
 m 
 
II I - a ^ »—^_ 
 
 • . ' ' III * ■ III ■■ I 
 
 The Soules I unification. J4 - 
 
 nerto veepefir their fumes ; but wefinde now thai wee 
 arethefioles that have negleBed grace, andfalvation 
 and happtnejfe, which now they enjoy for ever. If a 
 man had a cafe to bee tried in the Chancerie, if 
 the Lord Chancellour were his friend, hee need 
 not feare any thing, for the Lord Chancellour 
 would fuffer nothing to come in againft him, but 
 would caft them all out, and heare none of them • 
 io you that are beleevers, and have a friend, and a 
 Father that fits in the high Court of Chancery in 
 Heaven, howfoever there are many which would 
 be medhng with you,yet your Father is the Judge 
 of the Court,andhe will dirtionour all thofr that 
 leete todifl^onour you : It is the ground of that 
 blefled boldnehe which the Apoftle concludes 
 with himfelfe, not onely that the thing fhould 
 not bee carried againft him, as Rom. 8. 33. but 
 that all fhould be for him : wh § jhaS lay my thine 
 to the charge of Cods chofen I it is God that it 
 
 f't i H th ? § ates of Hdl bee f <* open, 
 and BeLebub and all the Devils come roaring 
 out againft him , and let the wicked rome 
 thatbeare him ill will, ..ancj, let all his finnes 
 come and his owne co.nfcience too , yet hee 
 need not feareany thing: the ground is hence 
 becaufe it is Cod that juftifies . hee doth not 
 lay , they ftall never prevaile again-ft Gods 
 fervants , but they fhall not plead asainft 
 them : and hee doth not fay, they fhali not 
 condemne them , but they fhall not accufe 
 them: as hee faid, ABs i 9 . 38. The tm is 
 *p*n, and there an Deputies, let them accufe or 
 
 V plead 
 
"J7g ' The Soules I unification. 
 
 flead one againft another • fo that here (hall not 
 bee fo much as pleading againft a poore helee- 
 ver ) hecauie God the Father hath juftified 
 him. Now the ground of this comfort lieth in 
 three particulars, or it affords a threefold con- 
 solation. 
 
 Firft,becaufe God the Father hath all things to 
 doe with the foule of a beleever : all the fuits that 
 are to bee made againft a poore foule, they come 
 from God, and if hee will ceafe the fuit, who can 
 follow it ? if he will lay hee is (atisfied, and well 
 apaid, then who can take any advantage againft 
 the foule ? Looke as it is with the Lord of a ma- 
 nour, haply hee hath an ill neighbour lives under 
 him, and doth him much damage many wayes, 
 and the Noble man at laft isrefojvedto follow 
 the law againft him : therefore the poore man 
 comes in and defires pardon of all that hee hath 
 done ami fife, and promifeth never to doe the like, 
 and the Gentleman out of his noble difpofition 
 acquits him,and forgives all : now imagine fome 
 of the fervants come in and raife clamours and 
 complaints againft him s and all the fervants of the 
 family are againft. him ' well, the poore man 
 makes rheufthis anfwer, I have wronged none of 
 you, therefore if your Lord bee contented to ac- 
 quit me,I care not what you fay,I have not wrong- 
 ed you, neither doe I feareyon: this is that which 
 mould chear up our hearts inflnitely,thatGod the 
 Father is the Lord of the manour, even the Lord 
 of rfie .vhole world, and if therebe any tranfgref- 
 fiandone againft thy neighbour whatsoever, hee 
 
 is 
 
The So/Acs I unification. 149 
 
 is the Lord of the manour, it were no offence to 
 {kale, but that he hath forbidden it • and it were 
 no offence to bedifobedient to Parents, but that 
 hee hath laid, Honour thy father and mother, &c t 
 The goods of thy neighbour are the Lords, and 
 the dammage that is done, is againft the Lord . 
 Now •! God the Father doe mercifully acquit 
 you, and faith hee wili pardon the breach or all 
 Ins Commandements, if God acquit us, what 
 need wee feare or care what the Devill fayes 
 agamft us ? it may bee the Devill will come in 
 and commence a fu it againft us,and fay^what^you 
 be laved? yes, thats a likely matter, are you not 
 g^i 'tie of this and that? well, brethren, we have 
 done the Devill no wrong, againft thee onely have 
 lfinned,(ht\i D avid, it was againft the commands 
 of my good God and his holy Spirit, ft was a- 
 gamftmy Father and my Redeemer, and they 
 will pardon my finne : God faith, / mil forgive 
 aU that rvrong done to me, then let the Devill goe 
 and fhake his ears : lookeas it is With a creditor, 
 if he hath gotten the furetie infuit,he will acquit 
 the debtor, and if the debto?>be acquitted^ll the 
 bailiffes in the world can doe him no hurt-, and 
 hee faith, I am out of your debt and danger ; fa it 
 is here, God the Father is the Creditor, wee have 
 wronged God moft infinitely , wee owe unto 
 God all that wee have, but yet hee hath blotted 
 out all our iniquities : therefore if the Devill 
 follow the fait, it matters not, The Lord faith, I 
 will rememb"- h if ftnnes no more : therefore t^e De- ' ■ 
 villcan p^rfue him no flirthe.r. 
 
 V 2 Secondly, 
 
i$$ The Sotdes I unification, 
 
 2 Secondly, there can bee no court in the wor id 
 
 can a'ter our juftification : if a man be righted in 
 a lower court, a higher court may call it over 
 againe and overthrow it, but this is admirable 
 confolation, doth God the Father acquit us in 
 Heaven ? then let the Devill goe and appeale 
 where he will. A man never appeals from a higher 
 court to a lower, but from a lower court to a 
 higher : now all your finnes are pardoned, and 
 you are acquitted in Heaven : therefore goe your 
 way comforted, and let the Devill appeale where 
 he will, no man can reverfe it : The mercy of the 
 Lord and his fentence endured) for ever : you know 
 it was Saint Pauls plea, when hee (xw that the 
 Jewes were maliciouily bent agaicft him to have 
 his life, he faid,, No man may deliver me unto them y 
 I appeale unto Cefar: he faw hee mould have hard 
 dealing there if hee were committed to them, 
 therefore he appeals unto Cefar: fo we,we have had 
 our cafe tried in Heaven, wee have Cefars judge- 
 ment feat to goe unto, the fir ft perfon of the Tri- 
 nitie is our Father, "the Creditor hath made it 
 good unto us by the witneffe of the Spirit, that 
 eur iniquities are pardoned,and that he will heare 
 no more of them : therefore goe away for ever 
 cheared and comforted. 
 
 yk a . Again in the fecond place we have here a word 
 
 of direction : Is God the Father the Judge of the 
 Court?then let me fpeaka word to all hub lc bro- 
 kenhearted finners. when you have many Judges 
 to fit upon you in your owne heart, bee fure that 
 
 you 
 
The Sduhs luftificmon. jAf 
 
 you bee not judged by them, but repaire- unto 
 God the Father ,and get his fentence upon them, 
 and whatfoever hee fpeakes, fubmit unto it, and 
 bee coctented to judge your felves and your 
 eftatesaniwerableby it, This is the great mifery 
 of many poore creatures, that as many miferies 
 as they have, fo many Judges they have : fome- 
 times their feare fits upon them, and then they 
 are damped : fometimes their fufpition fits upon 
 them, and then they are marvellouily difquieted ; 
 and fometimes hope fits upon them, and then 
 they are a little comforted : Oh brethren and be- 
 loved in the Lord, bee wile now for your fouies, 
 and put your cafe to be tried onely by the Lord, 
 and not by every one. Wee would count him 
 a mad man, that having a cafe of weight to bee 
 tried, fhould commit it to an enemy that hates 
 him, or elfe to an ignorant man that hath no skill < 
 at all in the bufinefle, no wife man will doe it : 
 but hee appeales to the Judge of the court, and , 
 lets him caft the caufe : juft lo it is here, there are 
 many of you, fome there are I am fure, that have 
 a fight of your finnes, and fometimes you thinke 
 that God will certainly commence the fait 
 againft you: what, fo many finnes within mee, . 
 and fo many corruptions to follow mee, and 
 oppreffe mee ? certainly my heart is naught, are 
 you fo ignorant to commit your caufe to bee 
 judged by them ? your ca-rnall reafoii is an ene- 
 Hiie, and your owne hearts are weake, and not 
 able to under ftand: therefore go toa higher court, 
 and lay with your felves,! care not what the world 
 
 V 3 faith 
 
 2 V 
 
t - t * The Soules 1 unification. 
 
 faith,and what carnall reafon iaith, I.paflenot? 
 fpeake thou, Lord, a word of comfort to my 
 foule, and if his word bee for you, then bee for 
 ever comforted and quieted, and looke onely to 
 the judgement of the Lord, and to none other • 
 it is in his hands onely to pafle fentence, and to 
 condemne,as hee feeth fit in his righteous judge- 
 mentrtherefore ftand to the fentence oihimjvhofc 
 word m't&ftm-i} and fhalfftandfor ever as mo{mtZi- 
 on\i a plaintifrehave a cafe to be tried inthe court 
 of jufticejie cares not what the difpute of the law- 
 yers be: One man thinkes thus, & another thinkes 
 thtis,&another would be paiilngfentece,and faith, 
 thus it niuft be ; he cares not what they fay, hee 
 knowes that they are not Judges, but hee ftayes 
 till the Judge comes,and he quakes and trembles 
 till he heares what the fentence of the Judge will 
 be. Now therefore be as wife for your fpirituali 
 eftates, as you are for your temporall eftates : 
 Pfalme8$.&, I will hearken what the Lord will fay, 
 difputing there of the miferies and troubles 
 which were like to befall the Church of God, 
 and himfelfe too : he ldokes up to Heaven, and 
 faith, / will hearken' what the Lord wiflfay, far hee 
 fpeakes peace to his people : looke not what fenfe 
 and feeling, and feare and fufpition fay, for they 
 will fpeake killing words, and will tell you that 
 your condition is naught and damnable : what, 
 all this vildnef!e,andbafenelle,and ftubbornnefle, 
 and yet gee to heaven ? that cannot be : Good 
 brethren hearken not to the fe, for they are not 
 the Judges of the court, the fentence muft come 
 
 from 
 
The S oules IuB if cation. 15 + 
 
 from God, and remember //.w God mil fyeake peace 
 and comfort unio bis people ^ hee will comfort your 
 diftrefled confciences : and therefore let not 3a- 
 tan, nor your owne diftempered hearts beheark- 
 nedunto, for though they fpeake never lb much 
 terrour to your confciences, yet God will juftifie 
 you : it is the ktertie which the law allowes, and 
 every man will take it to himfelfe, if hee know 
 the law, when a man is queftioned for his life, he 
 will not call himfelfe upon every June, but hee 
 will take the benefit of tjie law -and if there comes 
 in one that is an ignorant perfon, or one that is an 
 enemy of his, he may juftly except againft them,, 
 and put them out, and hee will fay, Good my 
 Lord, doe not caft away a.poore man for no 
 caufe at all,, I except againft thefe men of the Ju~ 
 rie,they are mine enemies, they have fought my 
 blood, many yeeres, and they have informed 
 againft me, and feeketo take away my life, and I 
 can prove it, and the reft are ignorant, and can- 
 not under (land the matter j good, my Lord, let 
 me have a good June: this the court of ju ft ice 
 allowes,, and every man will bee lure to take it to 
 himfelfe, as occalion fer'ves : in A3s 28.19. Pa/tl 
 was conftrained to appeal unto Cefar, and there- 
 fore hee faith, Chap, 2 >. 10. 1 1. / (land at Cefars 
 judgement feat ^ where I ought to be judged. You fee 
 beloved, how wife men are for the good and 
 fafetie of their bodies, oh be much more carefull 
 for the good of your ionics, and hazard not your 
 foules upon every bafe Jurie- ftand not to -the- 
 trial!, of temptation, feare and fufpition, butap- 
 
 peak 
 
j-2 The Soules Itt&ifimiorr. 
 
 peale to the great God of Heaven, and fay, Lord 
 itisanunjult Jurie,you fcelenot thefe abilities, 
 and you feel not this affuranceof Gods love, and 
 when corruption beginnes to ftirre in the heart, 
 then earnall reafon faith,if a man hadgrace,could 
 he have all thefe corruptions ? if I had any grace, 
 it would not, nor it could not be thus with mee : 
 Oh complaine to the Lord that they are an un~ 
 juft June : looke up to the Throne of mercy, 
 and have your caufe heard there, and fay, Lord, 
 thefe havebeenc my profe^ enemies, the Devill, 
 and this earnall proudfroward heart of mine have 
 beene deadly enemies both to thee, and to thy 
 grace, and to the good of my poore foule : and 
 as for feare and fufpition, they have betrayed my 
 comforts, and cut the throat of them, and many 
 a time have taken away the hope of eternall life 
 from me : and as for my weakneffes and infirmi- 
 ties,they are too ignorant, they cannot parte righ- 
 teous judgement becaufe they know not what 
 belongs to grace here, or happineflfe hereafter : 
 therefore appealeto the Lord, and fay, you ftand 
 at Gods mercy feat, let mercy doe what it will 
 with you, and mercy wilf certainly fave you, and 
 let mercy be for ever honoured, and be fure to lie 
 downe at the footftoole of mercy : If thou art 
 content to goe to God, and depend upon mercy, 
 andletitdoetfhat it will with thee, then mercy 
 fhall certainly fave thee 5 if thai wilt come to 
 beleeving, thou art fure to bee acquitted : let the 
 Devill come in againft thee, and plead, and fay, 
 Lord,wiltthou acquit fuch a man that hath been 
 
The Soules I unification, ijj 
 
 adefpifer of thy grace and mercy ; and the world 
 faith, to my knowledge he hath clofed with mee 
 and hath forfaken thee, and then faith confeience, 
 I have told him of many finnes, but hee would 
 never reforme them . therefore Lord give Juftice 
 againft him : then the Lord makes anfwer, and 
 faith,It ski! snot whSthe hathbeene, If hee mil 
 come to me^ andbeleeve i& m^ and repent of hit finnes^ 
 I will freely acquiihim of all that he hath done amijje : 
 therefore avoid the court, Satan, take this as an 
 everlaftingrule, and you fhall finde it by experi- 
 ence. If a man might have all the favour in the 
 world fhewedhim, and have his owne friends to 
 palle fentence againft him, and have his beft du- 
 ties and fervices to plead for him, if hee fhould 
 commit his cafe to them to be tried by them, he 
 would be for ever condemned by them; there is 
 fb much pride on the one fide, and deadhearted- 
 nefle on the other fide, and fb much wandring in 
 your prayers, that they would cry to God for 
 wrath and condemnation upon you : i CV.4.4. 
 I know nothing by my felfe^yet am I not thereby justi- 
 fied : you muft appeale to the Father of mercies, 
 or elfe you willnever beacquiited by them.-there- 
 fbre ftand to that judgement of God, whofe 
 judgement muft and fhall ftand, when the fen- 
 tence of finneand Satan, andcarnall reafon fhall 
 be overthrowne. 
 
 The caufewhy many poore humbled broken 
 felfe-denying hearts goe drooping and difcoura- 
 ged, it is becaufe they have a bad Jurie goes upo» 
 them, and they dead their owne hearts, becaufe 
 
 X they 
 
1 5^, The Soules /unification. 
 
 they appealc not to that God, who is willing to 
 acquit them through the mercy of the Lord Je- 
 fus Chrift. 
 
 ObjcB. But fome may object and (ay, how fhall I 
 
 know whether God will juftifie me or no > 
 
 Anfaer, For anfwer hereunto,lookewhatthe word faith • 
 if the word acquit thee, it ¥hall ftand ; and i£ the 
 word condemne thee, though all the men in the 
 world acquit thee,yet thou (halt be condemned.; to 
 all that belerce not inmy Gofpfl/fiiall be confufonfoith 
 the Apoftle :and the words of Chrift are, He that 
 beleeveth not y is condemned already : therefore looke 
 what the word iaith,and cleave to that for ever. 
 
 Pfe ? . I ^ n tne tn ^ r( ^ P^ ace fr° m hence we have a ground 
 ofterrour to the wicked, and it is like a thunder- 
 bolt to breakethe hearts of all unbeleevers, and 
 it is able to cut the (inewes of all their com- 
 forts, and to linke their foules to Hell, to thinke 
 that they are unbeleevers : I fpeake not to thofe 
 that have fome doubtings and troubles arifingin 
 their hearts, but to fuchas never yet beleeved in 
 Chrift, howfoever a man may have parts, and 
 gifts, and be advanced, yet that which will beas 
 gall and wormwood to the foule is this, thou 
 ihalt never bee juftiried. When Simon M^gta 
 would have bought the gift of the holy Ghoft 
 with money in Atts 8. 21. Saint Peter anfwered 
 him, thy money perijh with thee : and furthermore,, 
 he cuts him up to the quick,and fakh^Thou art pit 
 in thegallofbittemeffe^ thou haft no fhare nor portion 
 in this matter : fo you unbeleevers, you have no 
 fhare in this point of juftification, 1 Peter 4. 17. 
 
 9 
 
The Soules /unification, j * • 
 
 If judgement , that is, temporal! judgement begm at the 
 houfeof God, that is, at the Saints of God which be- 
 leexein the Lor.d Iefiu Cbrift, then what mil the end 
 be of all that obey not the GofpeU of God^ andbeleeie 
 not in the Lord Iefm Chrih Z fbf it is all one in 
 the phrafe of Scripture : If a beleever doe come 
 to heaven with much difficultie and trouble, and 
 perplexitie of heart, and the fhip is all broken, 
 and hee comes to heaven with much difficultie, 
 then what will the fhare of thqfe men bee that 
 have no part nor portion in JelusChrift ? they 
 can ruffle it out with the b$jf for a while, and the 
 men of the world doeadmirfe at them, and acquit 
 them many times, the people of God being de- 
 luded with their fmooth carriage, and fair fhewes, 
 and having a charitable opinion ofthem,they do 
 acquit them : but marke the end of it, thou maifl 
 be admired and acquitted here, but thou fhalt bee 
 for ever condemned hereafter: the fentence is 
 gone forth, and it {hall never be revoked : Heb.$. 
 1 8. To whom fiv are hee that they fhotdd not enter into 
 his reft, but unto them that obeyed not 2 You muft 
 thinke the Lord is highly difpleafed, when hee 
 fweareth that fuch a man mall never fee his face 
 with comfort, nor come to Heaven 5 hee f\vears y 
 and when the fentence is paft, it is unchangeable, 
 unalterable : So Hebrewes 6.lj. God o willing more 
 abundantly to fhewunto the heir es of premife the ft a- 
 llenefj'e of bit Councell, bound himfelfe by an oath: 
 When the Lord would eftablifh the heart of 
 4br*h4nt y he tooke an oath ♦ as it is among men, 
 an oath puts an end to all controverfies : fo if the 
 
 X 2 Lord 
 
 
1^6 The Soules /unification. 
 
 Lord once fwears, it is done in Heaven, never to 
 bee altered more, and therefore aske them this 
 queftion : What are they, and what may wee 
 thinke of them that God fwears againft ? cer- 
 tainly they are unbeleevers, God muft make a 
 new Gofpell, and muft forlwear him(elfe,orelfe 
 none of thefe unbeleeving perlbns fhall ever 
 come to Heaven. Hence it is that the Apoftle 
 makes the thing almoft imporfiblc, That God 
 cannot fair annnbeleever : Aom. I I. 2$. And they 
 aljo if they abide not in unbeleefe y fhall be grafted in • 
 for God is able to graft them in againe : as if he had 
 laid, the poore difperfed unbeleeving Jewes may 
 alio be faved, and receive fap and Cwcct from the 
 grace of Chrift, if they abide not in their unbe- 
 Icefe : It is as much as to fay, if they doe abide in 
 their unbeleefe, God is not able to graft them in 5 
 and the Apoftle faith> God cannot deny himfelfe, he 
 will not croiTe the courfe of his providence, for 
 never an unbeleeving wretch under Heaven : Hee 
 hath [aid it^ and iftherebceeveraDevill in hell, 
 thou (halt be one, if th®u continued as thou art : 
 Therefore you that are convinced in your con- 
 fciences, that yourobey not the Gofpell, nor fub- 
 mit to the grace of God in Chrift, confidcr with 
 yourfelvcs whether it be good continuing in that 
 eftate or no o : when the wrath of God hangs over 
 your heads" ready to fall upon you : lee your mi- 
 fery therefore you poore foules, and take up that 
 lamentation of Reuben^ Gen. $7.19 • when his bro- 
 ther lofefh was fold to the Ifhmaelites, the childe 
 is not yonder ^ and /, rvhither fha/i I goe 2 io fay 
 
 thotv 
 
The Souks /unification, je- 
 
 thou, my comfort is loft, I am an unbeleever,and 
 therefore I, whither fh.a!l I goe Z and I poore foule, 
 whither jh all I goe -^ If I goe to the Law, that con- 
 demnes me ; and if to the Gofpell, that I have 
 abuied ; it' I goe to God the Father of mercies, 
 he will not acquit me : and therefore whiiher fhaH 
 I goe I I can goe no whither but to hell, iflre- 
 maine ftill in my unbeleefe, therefore bee any 
 thing rather than anunbeleever,for if thou art fo, 
 and continueft fo, the Lord hath fworne thy mi- 
 feryand deftru&ion: John 3 . the laft verfe, Hee 
 that beleeveth not, the wrath of God abideth on him: 
 If thou continueft ftill in thy unbeleefc, there is 
 nothing to bee expected but the fiercenefle of 
 £ods wrath and indignation to be powred upon 
 thee : Thus much for the firft Doiirine. 
 
 Now before I come to the mainepr@pofition^ 
 let me take up one point bytheway^ to prevent 
 all falfe and wicked furmizes : the Text faith, He 
 hath made him finne for m, that knew no finne : now 
 when the Apoftle faith, Hee hath made him finne 
 fir us, why, may fome fay, had Jefus Chrift any 
 finne ? no, faith the App&k.abhorre fitch thoughts 
 for ever : therefore to prevent all furmizes that 
 may prejudice the Holineffe , Honour., and Puri- 
 tie of Chrift, let mee lay downe a point by the 
 way, and the queftion fliall be this : 
 
 I What is it to know no finne ? QueB* 
 
 Knowledge in Scripture , implyes two Anfwer. 
 things. 
 
 Firft, a bare worke of the under ftanding, when 1 
 weoare able to pierce into a thing that is offered 
 
 X 3 to 
 
,-g The Soules luftifcation. 
 
 to us, and are able to fathom what is offered to 
 our view : and thus Chrift did know fmne, and 
 thus to know finne is not evill : The Minifter 
 knowes finne, when hee preachcth againft finne • 
 and thus God himfelfe knowes finne, and thus 
 Chrift knew finne, and he was able to fathom the 
 vildneffe and loathfomneffe of finne, but that is 
 not here meant, 
 
 Secondly, there is another, namely an experi- 
 mentall knowledge, that is,when from fome good 
 that we have or doe receive, or any good that we 
 doe of our felves, or fome evill that we doe com- 
 mit, or fearing fome mifery to come upon us, 
 wee read the nature of the good and the nature 
 of the evill : as when a man hath a finfull diftem- 
 per of wrath and paflion, and hee knowes the na- 
 ture of his anger and pride, becaufe hee obferves 
 the venome of it in his owne fpirit : this is expe- 
 rimentall knowledge, and they call it fo, becaufe 
 we read our owne difpofitions, and thereby wee 
 judge the nature of it, by judging our felves i The 
 Phyfitian knowes the difeafe, and therefore he is 
 able to apply medicines accordingly, but hee 
 knowes it not experimentally • as wee ufetofay, 
 fucha man never knew what povertie meant, and 
 luch a man never knew what the gowt meant, that 
 is, he never had it ; and fuch a man never knew 
 what a prifon meant, that is, hee never was in pri- 
 fon : This is" the meaning of it in this place, 
 Chrift knew no finne, his heart never aife&ed 
 any, and himfelfe never pra&ifed any : therefore 
 he knew no finne by his owne experience, yet by 
 
 his 
 
' — — — — «^— — — f » . , ■ ■■ i 
 
 The Settles Iu&if cation. 159 
 
 his infinite vvifedome being God, he wa* able to 
 Jinde out the venome and vildneffe of finne : S o 
 the point which I obferve by the way is this : 
 
 Our Saviout Chrift never yeelded the leaft im- DeBrlne^ 
 provement of heart to finne, neither did hce ever 
 commit the leaft finne in his life and conventi- 
 on*: our Saviour Chrift knew no finne at all by 
 experience; this is that which all the types and 
 facrifices of the old Law did fignifie, which were 
 alias fo many feverair testimonies of the holi- 
 nefTe and puritie of the Lord Jefus Chrift : there- 
 fore he was called the Lambe without ble/nifh : and 
 k was prophefied of him in Efay$ 3 .$.That he had 
 done no tvickednejje^ neither was deceit found in his 
 mouth: and his enemy Pilate faid, I finde no fault 
 inhim at all: and our Saviour himfelfe/aith, the 
 Prince of this world commeth and hath nought in mee^ 
 that is 3 no finne^ John 14. 30. The arguments are 
 briefly thefe. 
 
 Looke into the Nature of our Saviour, and Reafon, 
 the Office of our Saviour, looke into his Man- 
 hood,ashewas perfeft Man, for the feed of the 
 woman was overfhadowed by the Holy Ghoft, 
 aadwas purged and fanctifie^, and.the courfe of 
 original! finne was ftayed, and when the body 
 was framed,the Godhead dwelt bodily in Chrift , 
 and all the fulnefle of grace was in him ^ then the 
 point muft needs bee cleere, that there was no 
 evillin him,nomutabiiitie to incline to any evil, 
 nor no power could prevaile with him to draw 
 him to any evill ; Againe, looke into the Office 
 of our Saviour, forhe that came to be a facrifice 
 
 for. 
 
 €> 
 
l6o The Souks iuftificatioft. 
 
 for finne, muft needs want finne, orelfehecouid 
 not be a facr ifice for finne : To the point is cleere : 
 we come now to the application. 
 prfg i. The fir ft ufe is a word of exhortation, and it 
 
 ought to provoke all you that are faithfull, and 
 are" beleevers, to conforme your hearts and con- 
 versions anfwerable to the heart and life of 
 Chrift : did not Chrift give the leaft improve- 
 ment of heart to any finne, nor pra&ife the leaft: 
 iinne in any meafupe? then goe thou and doe like- 
 wife, be thou like thy Saviour, that thou mayeft 
 have fome evidence that thou haft a title unto 
 him : It is that which the Apoftle makes as a 
 fpeciall colledion , Have no fellowship with the 
 unfrmtftdl mrkes ofdarkneffe y but bee you followers 
 of Codas deare children : Ephef. 5 . 1, Chrift had no 
 . finne, nor fellowship with finne ; let his courfe 
 and practice bee thy copie : But fome will &y, 
 what, vvould you have us to bee Saints here on 
 earth ? how can itbethat we fhould know no fin, 
 when we have fnch a body of death hanging upon 
 us? yes,wemay know no fmne,thougb it doe hang 
 about us : the Apoftle doth not fay, equall God 
 in holine(fe,but imkate Urn ; and he doth not fay, 
 follow him /My, but even as deare children : Now 
 though the childe cannot goe fo faft as the father, 
 yet he will follow as faft as he can, and when hee 
 hath done what hecan, then he cries to his father 
 tohelphim,andcarrie him to the journeyes end ; 
 and fo ought we to doe, nay fo we will doe, if we 
 are true children and not baftards : the Father is 
 infinitely full of holiflcffe : Fellow G»d as deare 
 
 children^ 
 
The SouUs I nBijiCAtun. 
 Mlren, doe what you can, and thenTwTTTTT - 
 to .ruble you to doe what y^SSff"?" 
 »'as the pradice of the Prophet oZd ph£ 
 
 Wbaf.er.hee: therefore in the 1 1 9 . & ,' 
 
 ™£b> ^«.-asifheehadfaid, IknoTvl T 
 rcqmreth it, and it is my dutie to ^.J^T 
 Lord, and take Lord, and carry LoXhv n P " 
 fervant, and lead mec into the KSS 
 
 kedin.7 V^™ ^es thatX'^c 
 kedone touch you not: hee doth not fivhee 
 will nor entertaine ir, but he will not keen Lm 
 
 Diac, ^ T n0t ; hofe diftempers, nor the 
 Place noroccafionsofthem, I will meddkwith 
 
 ^ *hem 
 
The Souks Iu&ifycte'tm. 
 
 -^^^^-[^n^to^ne them,I havedone 
 i *wtoo much already, if they come Iwil not 
 vedd • and if they follow, I will flee. I have 
 read an old ftory of a man that was earned away 
 S by a harlot , at laft the Lord meets him 
 aXpened his eyes, and humbled his foule, and 
 
 Sufthimoutorbis to f » llcORdltlon = r t n y 
 a dav after the harlot met h.m againe and the 
 manWould not looke on her arJ fteebegan to 
 fc t todneffeupon him, and faid I am (he you 
 know wee have had much fiveet dallmce toge- 
 ther Oh,but faith be, bleffedbe God, lam not 
 I that is, I amnot the man that I was before : 
 fo mould we, though wee are. noth.ng but finne 
 Snawre,andknownothingbi« corruption yet 
 
 if the old fluffiimneffe and ftubbornnes of heart, 
 and haughtintflethat we have too too much re- 
 eved !f they come and fay, we arethedarhngs 
 that have had much fweet fellowflr.p and com- 
 munion w«h you, make them anfwer and fay, 1 
 a^ROt the man,I will have no more to doe with 
 
 «L Let every heart be here incouraged not to 
 SSftbSU^ Pf finne oroftheworld 
 Set will fay itisWcodtobeetooho!y,and 
 tSedfe -make anfwer and fay, I "nnotbee 
 toXlv lefus Chrift knew no finne; the heart 
 and Hfeof JeVus Chtift is thatwhichwee ought 
 
 t0 NKcomS'mam propofition^ndthat 
 ■£■ hS the debt Of the finner is charged up- 
 onmr'Savtour : fo faith the defcnption, and fo 
 ZmM of the Text : conceive here riu. 
 
The So/des luftification. 1^3 
 
 much, that our Saviour had the debt of a (Inner 
 charged upon him, partly by imputation, and 
 partly by perfonall performance,he did periorme 
 the payment perfonally,the debt was by imputa- 
 tion, but the payment was by rcall and perfonall 
 performance : and as our finnes and debts were 
 made his by imputation, fo the payment was his 
 really laid downe,and fuffered for us: Two things 
 I mult lay ctowne before I can open the point : 
 
 Firft, what is meant by finne. 
 . Secondly, why Chrift is faid to be made fin. 
 Firft, what is,meant by finne ? * 
 
 I anfwer, finne fo farre as it concernes our pur- A } 
 pofe, is taken two waves . * mr * 
 
 Firft, the breach ofthe Law, as any guilt when 
 a man is fubjed to the Law. 
 
 Secondly, it is fometimes taken for the facri- * 
 fice of finne $ for fo the punifbment in Scrip- 
 ture is fometimes called by the name of finne, as 
 Leviticw 5.15. If a man finne and trefpajj'e through 
 i^norance^ heefhall then bring unto the Lord for a 
 tre f[ A j} e °ff er w& a Tamme without blemijh : If any 
 man offer a gift for the finne which he hath com- 
 mitted, for fo the word is injthe original 1 • if hee 
 offer a facrifice, becaufe ofthe guilt of fin which 
 is upon him: and foGen^.j. If thou doe ft ndt 
 n*// y finne lieth at the doore • that is, punifliment 
 lieth at the doore : now in what fenfe it is taken 
 here in this place, it is a point of great difficulty 
 amongft many Divines : fomethat have had a 
 new way for juftification, they have hadalfba 
 «cvv way for to interpret this place : but in my 
 
 Y 2 judge- 
 
The Souks luftificMon. 
 
 lo<|i _■- _ ^ _ 
 
 judgement it is to bee taken in the fir ft fenfc, 
 though the fecond alio mu ft bee included, and 
 cannot but be colle&ed from the former,and not 
 oncly the former, but alfo latter Divines car- 
 ry it this way: the argument here in the Text 
 feemesto beecleare, andthereafons out of the 
 Text are three : ; 
 
 Firft,looke at the oppofition that is here be- 
 tweene finne and righteoufneflfe • God made Chrift 
 finne fir »*, that we might be made the righteoufrejje 
 of God in Chrift: that finne is here meant which • 
 is oppofite to that righteoufneflfe which is here 
 mentioned-, but the facrifice of fmne is not oppo- 
 fite to thc'righteoufnefle here meant, but the 
 breach of the Law that is oppofite to it : there- 
 fore righteoufneflfe doth imply the profeft op- 
 position to finne in this place,finne being profeft- 
 ly oppofite to righteoufneflfe. 
 
 Secondly, if wee lookeat the comparifonand 
 proportion betweene the firft part of the verfe, 
 and the laft part, For as Chrift was made righte- 
 oufnes to m ; not that righteoufnes which we have, 
 but that which hee had, and which is made ours 
 bv imputation; fotChri-ft alfo was made finne 
 for us, not that Chrift had finne, but heetooke 
 our finne by imputation : fo that I reafon thus ; 
 That finne is here meant, which is fo imputed to 
 Chrift, as his righteoufneflfe is imputed to us :but 
 not the fufferings or punifhments of finne is im- 
 puted, but the guilt and the breach, Chrift did 
 really and perfonally fuffer • and therefore hee 
 needed nofuch imputation for fuffering, but for 
 
 the 
 
The Soules Iuftifie&tim. j£e 
 
 the breach of the Law which hee never did, that 
 onely is imputed to him. 
 
 Thirdly, let us take what they give, and grant 
 that Chrift is our facrificc for finne, that very 
 grant infers that Chrift alfo muft have finne im- 
 puted to him ^ for hee that did really pay that 
 which was due on our parts, and which the ju- 
 fticeof God exacted as a due payment for what 
 we had committed, hee muft alfo have the debt 
 imputed to him ; for otherwife to make a man 
 pay the debt which hee hath no relation to, and 
 cannot be charged withall, this ftands not with 
 juftice; but God the Father exacted payments 
 and fufferings from our Saviour for our finne- 
 and therefore hee charged our Saviour with our 
 finnes ; As for example, a creditor fues the 
 furetie, and forceth him to pay the debt ; why? 
 becaufe hee ftands charged with the debt, for 
 when hee entred bond with the creditor, hee be- 
 came furetie, and a debtor to pay the debt, and 
 the debtor was acquitted : but now he that never 
 was bound for the money, cannot bee forced to 
 pay the debt: fo that altthines confidered, it is 
 evident that our Saviour was made firing that is, 
 that the finnes ofthe whole world were fet upon- 
 his /core. 
 
 Secondly, what is it to bee made finne ? It is 
 not to be meant, that Chrift had any finne of his 
 owne, no more than we had righteoufnefle • nei- 
 ther that God the Father did make him finfulJ, 
 thefearehellifhanddevillifh blafphemics : but 
 we muft underftand it fo, as may ftand with 
 
 ' Y 3 Gods. 
 
D»Bri»e. 
 
 The Soults Iu&i fomm. 
 Gods luftice,Hohnen*,Chr.fts puritie,&c.Gpd 
 JteFater charged all out finnes upon the Lord 
 S Chiftbylmpinarion : but ifyouaske me, 
 ivhv doth the Text fay, ,hmbemMmf,nne«d 
 IZfZer ■ the reafon is this, becaufc our Sam- 
 X dTnot bearethe finnes of any one manm 
 ^ticulat, but he bore thefinnes of all the world: 
 
 Re evils which they had committed , we* 
 cha Red upon our Saviour and God the Father 
 foUo 8 wes tVefuitupon the furetie, and accounted 
 him as the debter, and as one that was gudneof 
 arthofefmnes.becaufeheehadtakenthemupon 
 
 f°„ , he p^int of Dodrine henceis this : 
 hl Gol the Xte did tmpute all the finnes of 
 all the world to the charge of our Saviour. 
 
 All vou that are debters to the lord, confi- 
 
 det of Hf a man had forfeited his bond, and 
 
 £25 payments to make, if hee knew any 
 
 SnEould become a debter tor him and 
 
 woufd W*edebt, ohhow would he rejoyce! 
 
 Now weaUldebtersand ftand bound to God 
 
 ♦wfr*r rake notice of the point, God the ta- 
 
 tte cteged alXfinnes of all ih f ftitbfeU^ 
 
 fay the faiflvfull ; ^tt'gggg. 
 rnnie fiimtforui laithtnert-p oi'^v/ c t UofvuS' 
 Utve he would be fare to have fomc oi that mcr 
 SSSS in another place, fM*«~»£* 
 {Lets whereof I m Aufi : hee, mgroffeth mercy 
 teife>rcfb.;ouhar^e»taa^ ua- 
 
 beleevmg wretches .bee packing,/* ^^ 
 
The S&ules fuftificasio*. 16} 
 
 made jinne for w, that is, form beleevers: fbthat 
 none of the faithfull are exempted from the be- 
 nefit of this Do&rine ; Cbrift was made fime for 
 aery belea-er^ for every beleeving creature in the 
 world that can but reft upon Chrift, and can 
 touch the hemme of his garment : it is not the 
 
 featnefle of your faith, but the finceritie of your 
 ith, that helps you to come within compaue ot 
 this point. Fprtheproofe of this Dodtrinecon- 
 fiderthus much : this is a truth of the Scripture 
 undeniable, and that which hath from age to age 
 becne delivered to the people of God, all the of- 
 ferings and facrifices of the Law doe (hew fo 
 much, and all the types of the Law doe teftifie 
 fo much, as in hevittcm 1. 4. compare it with 
 Leviticm 5. 5. in Chap. 1.4. he faith, The offender 
 ty all bring the burnt offering without blemifhy andhee 
 fh all put bis hands upon the head of the facrifice^ and 
 it fhall bee accepted of the Lord to bee an attonement : 
 and in Chap. 5.5. when he hath finned in any ofthefe 
 things ^then he fhall come and confeffe that he hath fin- 
 ned therein - 3 this was the legal! ceremony : now 
 what is the fubftance of it > the facrifices were 
 types of (Thrift, hee is* the facrifice without ble- • 
 mifh, without iinne, and trie offering up of the 
 facrifice was the beleeving upon,and tlie tendering 
 of the Lord Jefus Chrift to God the Father by 
 faith, and this muft bee done at the doore of the 
 Tabernacle : the meaning is, he is a common Sa- 
 viour to all beleevers, that as it is in a common 
 ground, every one hath a fhare ink, and every 
 Borderer though never fo poore, may come and 
 
 put 
 
 4i 
 
x $% The Soules I unification. 
 
 put on and feed his cattle as well as the beft : fo 
 here every poore belcever may come a»d feed 
 upon the Lord Jefus Chrift : therefore the A- 
 poftle in the 3. verfeof lude cals it the common 
 fdvation • not common to all the wicked and un- 
 bcleevers, but to all the faithfullthat border upon 
 the promifes, and doe beleeve in them, it is com- 
 mon to them all • and the man that offered the 
 facrifice was to lay his hand upon tfce head of the 
 facrifice, and there to confefle all the finnes of 
 the children of I fracl ; this was the unburthening 
 himfelfe of his finne, and laying it upon the 
 head of the facrifice the Lord Jefus Chrift ; that 
 fo what wee are notable to beare, hee maybeare 
 for us, andanfwer divine juftice for us $ and Co 
 there was another ceremony, Leviticus 16. 2 1 . Of 
 the fcape goat, there were two facrifices to bee 
 offered, the one was to bee a burnt offering, 
 and the other was to efcape ; Aaron was 
 to put his hand upon the head of the live goat y 
 and to confejfe over him all the iniquities of the 
 children of Ifrael, and their trefpajfes , putting 
 them upon the head of the live goat , and fhall 
 fend him array by the hand of a man appointed into the 
 wilderneffe 5 fo the goat fh'all beare upon him all the 
 iniquities to a land not inhabited : and the other was to 
 be offered tip for a burnt offering : this was the type; 
 now the intendment of the ceremony was this ; 
 the goat was the Lord Jefus Chriftjind when A a^ 
 ron did put his handr upon the head of the goat, and 
 confejfe over him aS the iniquities of the children of 
 Ifrael, and did put them upon the head of the goat* 
 
 it 
 
The Soules I unification. 
 
 it was thus much, God the Father did charge all 
 the finnes of all the world npon the Lord Jefus 
 Chrift, even of all, from the beginning of the 
 world to the end of it, and did put them all upon 
 the Lord Chrift • and howfoever he was a facri- 
 flee for iinne, yet hee was a fcape goaf, and hath, 
 efcaped out of the hands of hell and death, and is 
 now in Heaven, and with him all beleevers mall 
 efcape from hell and death, by the power of his 
 merits. Further ye fee how the Prophet expounds 
 the Lzw^Efay 55.4, 5. tre thought him affiiiledand 
 buffet ted for bwfelfi, but he was wounded for our fins^ 
 and broken for our iniquities ; hee was negle&ed 
 amongft the wicked,and they judged himas fmit- 
 ten for his owne fmsfiut he was wounded for our fins 
 imputed to him^ that wee through him might bee eafed 
 thereof^ and therefore the Text faith, Hee bore our 
 -iniquities : and me thinkes it hath reference to the 
 fcape goat, and it is that which the Apoftle doth 
 peremptorily fay, Heb. 7.Z2. He was ?nadeafurc- 
 tte#f abetter covenant : Now the furetiehath not 
 onely the payment to make, but hee is accounted 
 as the debtor • the debt is laid to his charge, as 
 wellas the payment is required, thus the point is 
 proved : Now for the better difcovery of this 
 Doctrine, let me doe two things : 
 
 Firft, I will mew after what manner God did 
 this, and what is the behaviour of the Lord,when 
 hee chargeth the finnes of the faithfull upon 
 Chtift. .. 
 
 Secondly, I will mew the reafons of it, why 
 God the Father did fo, whereby it fhall app eate, 
 
 Z that 
 
I* The Soules Iuffifieario*, 
 
 that it is reafonable,and it doth wonderfully mag- 
 ni fie the Juftice,and mercy of God. 
 gw #. I . For the firft, if a man a'ske me what Cod the 
 Father doth, when hee chargeth the finnes of the 
 fakhfull upon Chrift ; 
 Anfwer. I anfwer, this ad carries three things in it, or 
 
 God brings about the workeby a threefold act. 
 1 Firft, God the Father, and the Lord Jefus 
 
 Chrift made a mutuall decree and purpofe, that 
 fo many fnould bekeve, they fhould bee faved-. 
 And they did not only purpofe this, but they did 
 make a mutuall agreement betweene themfelves, 
 that the Lord Jefus Chrift fhould take the care 
 of thofe foules to make them beleeve, and to fave 
 them by beleeving, and the Lord Jefus Chrift 
 undertooke the worke according to their corn- 
 pad, God the Father faid, / mil have thefe children 
 faved^vA Chrift faith, / mil take thecare of them : 
 Iohn 10.14,15,16. Its ftrangeto fee, how our Sa- 
 viour there fpeakes of his Office, in the 14. verfe, 
 he faith, / am the good 'Shepheard and know mine^ and 
 am knowne of mne, that is, I know thofe that are com- 
 mitted to my charge and 'knowledge , even as the ffiep- 
 herd knowes his [heepe .-'but how doth the Lord 
 Chrift know, who God the Father will have to 
 be faved ? looke verfe 15.^ the Father knoweth 
 me^ fo know I the Father • and wee have agreed 
 amongft our felves, that fo many fhall bee faved : 
 The Father hath faid, / will have fo many foules fa- 
 v^,and Chrift faith, thofe foules fhall bee my care 
 and charge :andinthe 16. verfe, hee faith, Other 
 Jheepethavealfo which are mt of this fold • them aJfa 
 
 mu$ 
 
,« •».! ■ « ■■ 
 
 The S&u les Iuflif cation. 171 
 
 muft I brings and they jhall heare my voyce : when the" 
 
 Father hath revealed,that fo many in fuch a place, 
 and fo many in fuch a place fhall bee faved, then 
 the Lord Chrift undertakes the care of them, and 
 he calls at fuch a doore, and faith, I muft have 
 that poore drunken creature, and he muft be hum. 
 bled and broken hearted, and he muft belccve,and 
 he calls at fuch a doore, and flndes the adulterer 
 in the armes of the harlot, and hee faith, I muft 
 have that unclean wretch, I muft bumlle him for hk 
 finnes, and I muft make afefaraiionbeweenebim and 
 hUfmnes: A good fhepheard will have a care of 
 his (heep, and will fetch them wherefoever they 
 be ; as it was with David, He did fetch bis prey from 
 the mouth of the Lion : {0 though there were never 
 fo many baits to allure a man, yet if the Lord 
 Chrift intend to fave him, hee will fetch him out 
 of the mouth of the Lion . and he faith, that pore 
 fide is mine, I have taken the charge of bim,and there- 
 fore I muft have him, and he muft heare my voice, nay 
 he fhall heare my voyce : Many times you have tur- 
 ned the deafe eare upon Chrift, and hee calls and 
 knocks, and yet that will not fervetheturne, un- 
 tillhee breakes in upon the fpule byhorrourof 
 heart: therefore God tne Father commits the 
 care of all thofe wandring foules to the charge of 
 Chrift, and hee will have them by one means or 
 other : As it is with a Husbandman thachatiii a 
 great flocke of fheepe, and he faith to'his fonne, 
 loe, I commit the care of them to thee, loe here 
 they are I would have thee tobecarefull of them, 
 tfce number thou knpweft, and thexnarke thdi 
 
 Z i feeft ? 
 
j 72 The Soules Iuftiftcation. 
 
 feeft, then the forme concludes with the father, 
 and they enter into agreement, and the fon faith, 
 I will feed and kccp*thofe fhecp: lb it is with 
 God the Farhcr,and the Lord Jeliis Chrift ; God 
 the Father gives all the names of all the faithfull 
 from the beginning of the world to the end of it . 
 and faitb,alf thefearc my children ? there is a poor 
 creature in fuch a blinde corner of the countrie 
 which I muft have faved, and in another place 
 there is another bale drunkard which I muft have 
 faved, that I may make the world to wonder at it- 
 the foundation of the Lord ftandeth fure,and hath 
 this feale, the Lord knoweth who are his, the 
 Lord hath elected and called them, thats his 
 marke • and therefore our Saviour Chrift nnder- 
 takes the care of them, and God the Father looks 
 that all thofe that are committed to the care of 
 Chrift, fhould bee faved- as in John 17. 12. OfaH 
 that thou baft given we, b ave I loft none^ but the chdde 
 offerdition^ that is, he was a wolfe, and no fhecp, 
 and a lion, and a cunning fox, and none of my 
 charge, but of all that thou baft given mee hove I loft 
 none) all you poore ignorant and weake Chrifti- 
 ans, little lambes^ that cannot helpe your felves, 
 Chrift will not loie one of you • but though 
 you are never fo mean and poore, the Lord will 
 carry you in his armes, and bring you to ever Li- 
 fting life : 1 Cor. 1 5 . 24. Then [hall the end be, when 
 the hordlefvA hath delivered r/p the Kingdoms to the 
 F other ^nd fhal fay,Father,thou haft given me the 
 .charge offo many inEngland,fomany in Spain, 
 fo many in Alia, fo many in the Palatinate, the 
 
 Lord 
 
The Souks I unification. 1 73 
 
 Lord Jefus Chrift (hall deliver up the whole 
 number to God the Father. 
 
 Secondly,' our Saviour having undertaken to 
 keepethefe,he addrefleth himfeiie totheworke, 
 to ufe thofe means by which hee may keepe and 
 fave them,and that he doth thus : he puts himfeife 
 into the roome and place of all thofe poore loft 
 fheepe of his, and tfr& is the difficultie to open 
 this to you that arc wcake. Now what is it to be 
 put in the roome and place of another ? Chrift 
 doth willingly fubmit himfeife to the power of 
 the revenging juftice of the Father, that whatfo- 
 ever the taw and Juftice of God required at the 
 hands of the faithfull, that doth Chrift ftand un- 
 ro and will anfwer it all, as thus : the debter is ta- 
 ken and imprifoned, and they that are his friends 
 defire fome releafment for him; now upon con- 
 futation, and conference with the creditor, it is 
 agreed that fuch a man fhall undertake to«hefp 
 him, and to free him from all the extremitie that 
 he lies in for the debt, and hee muftdoe it by one 
 ofthefe two waves, either hee muft breakethe 
 prifon,and forefcue him by ftrong hand, or elfe 
 he muft yeeldand fubmit to what the Law re- 
 hires, and is due to the creditor . and the credi- 
 tor faith, if you will bee content to become deb- 
 a$r, and acquit him of the debt, if you will enter 
 bond with me to become a pay-ma fter of the 
 whole debt due tome, then I am content to free 
 him : Now the man that thus yeelds himfelfe 3 to 
 what the power of Law and Juftice can do againft 
 the debtor, thajt man becomes a furetie for him, 
 
 Z 3 he 
 
 
174 The Soules lu&tfc mon. 
 
 he will bee as one that owes the money, and that 
 muft pay, and the Law proceeds as fully agamft 
 mm, as againft the debtor: the debtor did perfo- 
 nally owe themoney,and lay inpnfonfor it, but 
 the luretie is as one that hath forfeited and muft 
 pay * hee fubmits himfelfe to the power of Law, ; 
 and 'juftice, thatlooke what the Law requires ot 
 a man forfeiting and owing, hee is content that 
 the Law require it of him. Juft fo it is here, the 
 {inner is this debtor, and Chrift undertakes for 
 him by a mutiull confent betweene the Father 
 and him, and hee yeelds and fubmits himfelfe to 
 all the power of Juftice, that looke how the Law 
 accounts of a finner, it fhould account of him : 
 Now the Law of God accounts of this man a* 
 one that hath broken the Law, and deferved eter- 
 nalldeath,and Chrift fubmits himfelfe to thefe, 
 the Law requires doing and flittering, and thrift 
 is contented to undergoe all thefe for all that 
 fhallbeleeve: as G^.4.4,5. when the fulneffe of 
 time was come, God fern forth his onely Sonne made of 
 a woman, and wade under the Law, that he might re* 
 deeme them which were under the Law : the meaning 
 is this, lookehowwewereunder the Law, fo was 
 Chrift under the Law for us, that fo he might re- 
 deemethofethat were under the Law ; the Law 
 laid guilt to our charge, and the Law did con- 
 demneus,and the Lord" Chriftwas content to be 
 under all that commanding, revenging authority, 
 which the Law had over us, fo that now Chrift 
 is come into the roorrie of all the faithfull: hence 
 is that fpeech olLmher % which the Papifts fo 
 * much 
 
The S aides luffificatim. X75 
 
 much cavill at; hee faith our Saviour was the 
 greateft tinner of all the faithfull that ever was 
 upon the face of the earth, not that hehadanyijn 
 of his owne inherent in him, or committeddy 
 him,but becaufe all the fins of all the world were 
 ■charged upon him, and Chnft put himfelfe into 
 the roome of all the world, thatlooke whatso- 
 ever the Law required of any, the fame it required 
 of him ^ and what the Law accounted of any, it 
 .accounted the fame of him. 
 
 Thirdly, our Saviour having put himfelfe into 3 
 
 the roome of a llnner, the Law now proceeds 
 with full fcopeagainft him, and God the Father 
 "nay juftly proceed according to rule, and may 
 ju&ly exprefle the power of his revenging Jufticc 
 upon him : and hence it is that God the Father ; 
 accounts of Jefus Chriftas a tinner, and proceeds 
 againfthim, and condemnes him as a firmer, and 
 doth require of him whatfoever hee requires of a 
 "fiimey^Lfirmer muft doe or die, and Co muft rhe * 
 LordChrift, Lecaufe bee hath put himfelfe into 
 the roome of a finner. As it is with a creditor^ 
 liaply the debtor growes a bankrupt, and flies his 
 countrie, the creditor cares not, for, faith bee, I 
 will lay the debt upon the fureties backe, fuch.a 
 man was bound for him, I have him tiill in my 
 cheft, and it is as good to mee, as if the debtor 
 him&ife were able to pay me : 10 it is here when 
 poore tinners wrong God, .and wound his Spirt, 
 and difhonour his Name, and tranfgrefTe his 
 Lawes,and they are not able to anfwer him one 
 of a thou|and v though they fhould goe to hell 
 
 for 
 
iy6 
 
 The Soules luftification. 
 
 "font- now God the F ather faith, I muft be righ- 
 teous' I will lay all their finnes upon the Lord 
 Jefus Chrift, he became a debtor, and undertook 
 for them, and therefore I will require it of him, 
 as well as of them. Thus much oi the fir ft part 
 of the difcovery of this point, that God the Fa- 
 ther charged our finnes upon our Saviour, and 
 that Chrift charged them upon himfelfe, they 
 both make a compad, that poore loft man (hall 
 be favcd, and Chrift fubmits,and is contented to 
 beare their finnes, and to have the Law proceed 
 asainfthim. 
 
 : Now I come to the reafons why God the fa- 
 ther doth charge the finnes of all the faithfull up- 
 on Chrift : the reafons are three, and I realon 
 from the explication thus: 
 RcafoH i. Firft, that which the Lord Jefus Chrift did 
 willingly yeeld and fubmit himfelfe to without 
 finne, that God the Father might lay upon him 
 without any wrong, and might charge it upon 
 him as due debt j I fay, what the Lord jeius 
 Chrift did willingly fubmit himfelfe to, without 
 any diihonourto himfelfe, that God the Father 
 might juftly charge upon him ^ but our Saviour 
 did willingly fubmit himfelfe to the divine |u- 
 fticeof God the Father, to take their finnes, and 
 to beare their forrowes, and to bee m the roome 
 ofa finner, he came voluntarily in pur roome, and 
 therefore being under the Law, and being our 
 fcapegoat, the Father might juftly lay and charge 
 our debts upon him, becaufe hee had takenthem 
 upon himfelfe: he that will enter into bond with 
 * the 
 
< '■ ' J ~" — 
 
 7lv «SW<*.f Iu H location. \yy 
 
 the creditor, and free the debtor, it is very equal I 
 that the creditor proceed againft him, as againft 
 the debtor. 
 
 Secondly, the juftice of God requires this at Rea r on lft 
 the hands of JefusChrift, towit, f that he fhould 
 notonely fu&r for finners, but alio take the very 
 guilt of finners upon himlelfe by imputation, 
 and bee in their roome. And that the juftice of 
 God doth require this at the hands of Chrifty 
 may thus be conceived : 
 
 The anger, juftice, and feveritie of God, were 
 manifefted in the fall of man ^ for when man had 
 finned and fallen, then anger and juftice began to 
 worke, and now Ad&m faw God to bee an angry 
 and a juft God- now the glory of thofe attributes 
 appeared, and now all the complaint ftands upon 
 mercies fide •, and therefore mercy appeals to the 
 great Court in Heaven, and then it faith, wife- 
 dome, and power, andgoodneffe, have allbeene 
 manifefted in the Creation ; and anger and ju- 
 ftice, they have beene glorified in the fall of A- 
 dam : but I have not yet beene manifefted ; Oh 
 let fome poore fbules bee comforted and faved, 
 that they may know there isa mercifull God, 
 and then the cafe is debated, onely juftice^ fteps 
 in, and takes it felfe as wronged : It is true, faith 
 juftice, it is fit that mercy fhould bee honoured, 
 yet it is not fit that I fhould bee wronged : muft 
 my glory be injured? would you have a company 
 of finfull rebels pardoned and' forgiven, when 
 they have thus abufed holinefle, and goodnene, 
 and refifted the Will of God ? nay, except they I 
 
 Aa be 
 
17$ The Soules Itt&ificatio*, 
 
 be punifhed, I cannot have my due : mercy muft 
 be honoured, but yet juftice muft not be wrong- 
 ed. Now God is a juft God, and hee muft give- 
 every one their due; glory to whom giory^be- 
 longs, and juftice to whom juftice belongs .-ju- 
 ftice muft not be offended, but muft bee appaid 3 
 and have its r ight : this is the controverfie,there- 
 fbrethe Lord Jefus Chrift fteps in, and makes up 
 all even on both fides ^ and there is a way devifed 
 whereby juftice may bee fully fatisficd, and yet 
 mercy magnified, and fo much the more is mercy 
 magnified, by how much juftice was wronged : 
 Then Chrift comes in and faith, that juftice fhall 
 punifh allunbeleeversj and fo it fhall befatisfied 
 for all the wrong done to it, and mercy (hall bee 
 magnified uponthebeleeving foules, becaufe the 
 beleeveris not able to beare divine juftice him- 
 felfe : therefore Chrift Jefus is contented to bee 
 accounted guiltie, that juftice may inflict pu- 
 niOiment upon him as deferving it • for other- 
 wife, to punifh the innocent, and to acquit the 
 guiltie, will not ftand with juftice J Now there- 
 tore that juftice may have his due from him, and 
 yet doe him no wrong - 5 therefore he was content 
 to be accounted guiltie ^ and though hee were in- 
 nocent, yet he was contented to bee accounted 
 nocent. Now if God in juftice require punifli- 
 ment of our Saviour, then the fame Juftice muft; 
 account our Saviour as guiltie, otherwife, hee 
 Should punifh the innocent, which he cannot in- 
 juftice doe : but God the Father did punifrf 
 Chrift Jefus 5 for juftice is fatisfied by the punifh- 
 
 ment v 
 
The Swles Iufpification,- 179 
 
 merit, therefore it is requifite that he fhould bee 
 under the Law : alfo God in jufticemuft account 
 him guiltier, that in jufticehe maybe punifhed : 
 fo the iiTue is this ; If God the Father doe in }u~ 
 ftice punifh Chrift, then it is required that hec 
 fhould bee accounted as guiltie, and' under the 
 Law; but the Father did doe it ^ therefore he did 
 account him as a finner, and as guiltie, and did 
 lay their finnes unto his charge. 
 
 Thirdly, the third argament is taken from the Reafin 3 , 
 love and mercy of Jefus Chrift, which abundant- 
 ly is magnified herein, in taking upon him the 
 roomeofa finner: for whatfoever the Lord Je- 
 fus Chrift could doe for a poore finner without 
 iinne,that hedid doe, in the pardon of finne 5 but 
 this Chrift might doe without finne • and in do- 
 ing thereof, might exprefle abundance of love, 
 not onely to lay downehis life for us, but to 
 vaile his innocencie for us : hee w&s accounted 
 a rnalefa&of anda firmer for us,thisis the highell 
 pitch of admirable love that can bee ; for the 
 lower the degree of his abatement was, the grea- 
 ter was his love : for it is one thing to die, and 
 it is another thing to vaile his honour and holi- 
 neflfe,and he that was Godequall with the Father, 
 to be accounted as guilty of fin, this argues mar- 
 vellous mercy and love, therefore it was fit that 
 it fhould be taken. 
 
 The firft ufe is a word of inl%u ition to all die Vfc *♦ 
 faithfull of God : they are to learne this point 
 of whedome. Is it (o that God the Father hath 
 laid thy finnes upon Jefus Chrift ? doth the guilt 
 
 Aa 2 of 
 
t / o 
 
 The Soules Iu^'tf cation. 
 
 .of them lie there, and hathChrift taken them, 
 and the guilt ofthemAjpon himfelfe,ar.d the con- 
 demnation due unto the fame • then doe thou 
 not take them from him to thy felfe-. Therefore 
 what the Jewes did with the facrifice, fo doe you 
 with a Saviour, Leviticm iC. 2 1 . when Aaron 
 came to offer up the fcapegoat, he laid both his hands 
 upn him with all his mighty and he put all the jinnes 
 eflfrael upon the head of 'the live goat . The He- 
 brew Writers obferve three things in the Words : 
 Firft, hee laid on both his hands mth all his might: 
 Secondly, there was nothing betrveene the hand of the 
 offerer and the facrifice which was made: Thirdly,. 
 he muff confeffe his finnes, and the fmnes of all. the If 
 raelkes over the goat , and fay, Lord, I hav* tranf- 
 grejjed, and have committed this and that iniqmtir, 
 ^ but now Lord I returne to thee, and bring an offering 
 % yfattonement, and I befeech thee good Lord to accept 
 it; So let this beethe guife of the heart of every 
 faithfu'll Chriftian, when hee would have quiet 
 and eafej i£ ever you would have acceptance 
 withChrift, then carry him with thee to the Fa- 
 ther, and let your foules reft upon him with all 
 your ftrengtb, and unbutthcn thy felfe of all thy 
 iinhes, and the guilt of them, and put them upon 
 the Lord Chrift : commit thy foule to him, and 
 then for ever expect grace and mercy from him, 
 and refolve of this, that the Lord Jefus Chrift 
 which was made guilty for thee, will make thee 
 guiltlefie ; and hee that was condemned in thy 
 roome , hee will acquit thee in his mercy and ' 
 goodneffe. 
 
 But 
 
The Souks Iu&ification. i8i 
 
 But fome may hereobjeft and fay, is not this 
 aground of comfort, and a ground of loofeneife, 
 for drunkards and earnall libertines : Jfor they 
 may fay, why ihould wee not live rnour finnes, 
 feeing Chrift hath taken the guilt of them upon 
 him, and will deliver us from them ; they thinke 
 they maybecareleffe ofwhatfoever they doe,and 
 fing care away, never to be troubled for, nor af- 
 fected with the burthen of their finnes and rebel- 
 lions any more, becaufe Chrift ftands charged 
 with their finnes, therefore they may throw away 
 the care of them. Thus, as I may fay with holy 
 reverence, they m ake Chrift a ftale for all their 
 finnes : therefore let mee fhew all fuch loofe li- 
 bertines of this laft age of the world, what fond 
 conceits they have : I meanethe Anabaptifts,but 
 fpeciallythe Familifts, who thinke it is unpro- 
 fitable for a beleever to trouble himfelfe for his 
 finnes, and to goe up and downe with his heart 
 full of griefe, and his eyes full of teares 5 and they 
 thinke it unwarrantable andunlawfull,and there- 
 fore they grow carelefle of finne, and fearlefle 
 when they have committed finne : hath Chrift 
 undertaken for im,fay they,then why fhould a be- 
 leever take finne to himfelfe ? This is thecurfed 
 opinion of the Familifts. There is an unfpeak- 
 able, and an unmeafurable meafure of comfort 
 in this Doctrine for all the people of God, and 
 theotherfucke as much poyfon from it. I have 
 borne a fecret grudge againft this doctrine of 
 theirs many a day, but I could not tell how to 
 meet with it, neither doe I love to meddle with 
 
 A a 3 itj 
 
_ l8a The Souks Iu&ific*tim. 
 
 at, till I meet it in my diih: therefore to prevent 
 thecavils of the wicked, that a canaUfacart may 
 not prefume of the mercy of God in JefusChrift, 
 and alfo that the poore finner may not burthen 
 himfelfe with needlefle feares, nor with his finne 
 more than God requires, fuffei me to clearethc 
 Dodrines by laying open two :hings; 
 ^g*eB. U Firft 3 how farre a finner may and ought to 
 charge himfelfe withhis iinne, -and how Farre hec 
 maygoe. 
 $ue Ft. % . Secondly,how farrea finner fhould not lay M* 
 flnne upon himfelfe, nor charge his folly upon 
 himfelfe • and this will touch and difcover *he 
 bounds and limits of the free grace of God, and 
 will open the way that wee -may walke therein 
 with comfort. 
 
 For the former: 
 
 * " l The °l ueftion heregrowes how farrea beleever 
 that hath an intereft m Chrift, may charge him* 
 felfe with his finne. 
 dnfwtr. I anfwer for the manner of it, it fhall appeare 
 
 in thefe particular rules or conclufions. 
 
 1 Firft, every beleever under heaven, both the 
 weakeft and the ftrongeft, even hee that hath the 
 ftrongeft meafure of grace, is bound to this, to 
 the uttermoft ofhis power to fee and examine 
 the finfull carriages ofhis foule : whether diftem- 
 pers inwardly, or ungodly practices outwardly : 
 he is bound to confider of them, and to judge of 
 thele his finnes,and every of them, knowing that 
 even the leaft of them is fufficient to make him 
 guiltieof eternall death, and to bring condemna- 
 tion 
 
The Soules Iu$fo$cation. li*3 
 
 tion upon him ^ as heemuftfec what his finnc is, 
 io he muft judge that it hath the power to make 
 fcimguiltie, and alio to condemne him, fhould 
 not the Lord by the power of his grace prevent 
 it. Every finne in h'is owne nature, and power, 
 doth and will procure guilt and condemnation to 
 the foule, by the finne committed, urileffe the 
 Lord in mercy doe prevent it, and Chrift by the 
 power of his merits ftop the power and condem- 
 nation of finne, as the Apoftle faith, Rom. 1.3 r. 
 which men thwgkthey knew the Lo.ro ofGod, horv that 
 they which doe thefe things are worthy of death : that is, 
 that in the lea ft finne which a man eommits 3 there 
 is a fitnefle in it to make a man guiltie, and it 
 hath a powerto condemne him, unlefle the Lord 
 did marvellous gratioufly ftop the power of cor- 
 ruption: as the Text faith, the repenting Church 
 fhall judge themfelves worthy to be condemned: every 
 Jfinner may fay of every finne he commits, that 
 there is enough in it to damne him, if God 
 fhould deale with him after his owne-defervings* 
 If I fhould be left to the power of my pride, and 
 malice,&hatred,&deadfyeartednes,it were enough 
 to condemne me for eve* .The, wifePhy fitian that 
 lees his Patient is in a pluri fie, will fay, here is 
 enough in this man to kill him, if I fhould neg- 
 lect him but a few dayes, it would kill him : but 
 now if the Phy fitian lets him blood, hee flops 
 the power of it, that Co the corrupted blood can- 
 not bring death upon him : fb every finne that a 
 man commits, both the diftempers ofthe heart 
 inwardly, and the abufe of the means ofgrace 
 
 and 
 
m m*w ■— —■——■—— Mi n i ■ ■Ii . m. i i i ■ i . . i n- in - ",-. ■K^ — 111 ii. . i ,„, 
 
 1 8^ The Soules luftificatiop. 
 
 and the pra&ice of finne outwardly, there is 
 enough in that plurifie of finne to takeaway a 
 mans comfort and happineflc, unlefie the Lord 
 be pleafed to hinder the condemning power of 
 them, that they cannot hurt us : therefore the 
 fumme of all is this, as every beieever muft exa- 
 mine his owne heart and life, fohee muft judge 
 the nature of finne, and judge himlelfe worthy 
 to be condemnei: i Cor, A I . 31 Jfrve would judge our, 
 felves, we fhould not be judged, that is, i£ wee con- 
 demne our felves, and judge our felves worthy to 
 be condemned for them : I fay not that a man 
 fhould fay, that the Lord will condemne him, 
 but that he is worthy to be condemned for them, 
 and he deferves condemnation. Every fiery Ser- 
 pent in the wilderneue had a killing nature in it f 
 and if it did not kill, it was not for want of power 
 in it , but becaufe the vertue and power of the 
 brafen Serpent ( which was a Type of Chrift ) 
 tookc away all the killing power of the fiery 
 Serpents : this is the practice of the fou'e whom 
 the Lord hath truly brought home to himfelfe : 
 zsEzekiel 1 6. $6. after they werejuftifiedinGods 
 fight, then jhallthej remember their evill wayesfiikh 
 the Text,and be ajhamed^and never of en their mouths 
 more, when I am pacified towards thee for aH that thou 
 haft done : Though God hath accepted of a poore 
 beieever, yet bee muft fee his finnes, and lay his 
 mouth in the duft, and never pranke up his heart 
 more, but walke humbly before the Lord - y and 
 though hee is accepted and pardoned, yet hce 
 fkall judge himfelfe worthy to bee condem- 
 ned: 
 
The Souks Iu salification. 1S5 
 
 ned: This is the firft conclufion. 
 
 Secondly, every beleeving foule juftificd, and 2 
 having an intereft in Chrift, ought thus farreto 
 acknowledge his finnes, as that it were righteous 
 with the Lord to execute his wrath againft him , 
 and to takeall the advantages againft him: and 
 howfbever the Lord will notcendemnehim, yet 
 to let out his wrath againft him ; though not to 
 condemnehim, yettodiftra&him: This is that 
 which lob makes to be the ground of that bitter 
 complaint of his, and made him fitdowneindi- 
 ftra£tednene of heart, under the heavy difpleafurc 
 of the Lords wrath, that though God would not 
 damne him, yet when the Loid takes away his 
 loving countenance, and lets in his indignation 
 into his foule, to his humiliation, terrour, and 
 vexation ; this funke him infinitely, and this 
 God might doe to every beieever under Heaven, 
 lob 1 3 .24,2 6. why hide si thou arvay thy face^ and 
 takeft mee for thine enemie I God feemed to bee 
 difpleafed with him, and to frowne upon him, 
 and carried himfelfeto I obis an enemy : and in 
 the 2 6.. verfe^ Thou writes!; bitter things againft 
 me^ and make '& mee to inherit the finnes of my youth: 
 The old lufts, and the T old brufes of his youth, 
 whereby he had dishonoured God, though thefe 
 were pardoned before,yet Godrenewes them,and 
 puts in the fuit againft him the fecond time, and 
 makes the finnes of his youth to bee inherited by, 
 him 5 that looke as the land defcends to the 
 hei r e, fo the Lord made the finnes and vanities 
 of his foule to be poheffed by him, and brought 
 
 Bb out 
 
l8£ The Soules I unification* 
 
 HT 
 
 out all his abominations out of record, Thou 
 writeji bitter things agawft me, that is, the Lord 
 tooke all the advantages againft him chat might 
 be, and faid, Remember the dd lufts of thy heart, 
 find the vanities of thy youth ; and this made him 
 like a drie leafe tojjed too and fro : as verie 2 5 . Oh 
 how eafie were it for God, if hee fhoutd but re- 
 port to a mans confcience any little finne, that 
 was committed the night before, and fetit on,and 
 fealeit to the heart, it would drive the ftouteft 
 heart under heaven to defpaire : PfalweSS. 15. 
 Thy terrours have I fuffered from my youth upwards, 
 and I have beene difkraBed with them ■• Lord, why 
 caffeflthouoffmy foulel t am affliBed, and ready to 
 die. It is certaine,and I have knovvne it, that the 
 moft ftouteft heart, and rebellious lion-like di£ 
 pofition, that fets himfelfeagainftGodandhis 
 grace 5 if God let him but fee his finne, and fay, 
 this is thy pride, and thy ftubbornnefTe and rebel- 
 lion, it would drive the ftouteft heart under hea- 
 ven beyond it felfe ; nay, to utter diftra&ion t of 
 minde, Pfalme 40.1a. Innumerable troubles have 
 taken hold upon me, they have fo compared me about, 
 that I am not able to lookeup : Every finne is like 
 a great bandog that is muzzeld, and if hee bee 
 once let loofe," he will teare all in peeces : fo the 
 Lord fbmetimes muzzelsamans corruptions,and 
 keeps them under, and if the Lord doe but now* 
 and then let them loofc, then they pull a man 
 dovvne ; and hence comes all thofe pale lookes, 
 anddifcouragements of foule, thcfe are they that 
 will thus worry a man : Thus every beleever mu ft 
 
 acknow- 
 
The Souks Iuftifiattkn. 1 87 
 
 acknowledge that it were juft with the Lord to 
 let looie his finne, howfoever not to condemnc 
 him, yet to make him live at little peace or qui- 
 et • and hence it is thatthe Prophet D avid przks 
 fo againft it, Pfalme 51.9. when he had commit- 
 ted thofe two great fins of adultery and murther. 
 -though God after his confelTion had fealed 
 to his foule the pardon of them, yet hee went 
 with broken bones ; and therefore he faith, Hide 
 awayhy face from my finnes, and put away ail mine 
 Mq'Mies^ as if he hadfaid, lookenotuponmy 
 finnes as a udge, doe not follow the Law againft 
 me, let not my finnes, or my perfon bee onee 
 brought into the Court, or bee once named, but 
 lookeupon the Lord Jefus Chrift for mee, and 
 for his fake blot out all mine iniquities. 
 
 Thirdly, every beleever accepted and juftified 
 in and through Chrift by the Father, yet hee is 
 bound thus farre to charge his finne upon his 
 owne foule,and lay them fo much uponhimfelfe, 
 as to maintain in his owne heart a fenfe of the 
 need that he hath of Chrift, as well as to conti- 
 nue our refpcA and acceptation with God, as to 
 bring us at firft into the Jove and favour of God : 
 Indeed if we could quit our (elves, and cleare our 
 hands of any fin committed by us, itwerefome- 
 thing, then we would be ready to fay as the peo- 
 ple to leremie, we are holy, we are lords , we will come 
 no more at thee: No it is neceflary, feeing Chrift 
 is yet in the worke of the mediatourfhip, that wc 
 iliould fee a dayly need of him - this is the rea- 
 fon of that great complaint o(David,Pfal. 5 1 . 1 .1 . 
 
 Bb 2 * 
 
*88 The Soules litftifycation. 
 
 a man would thinke that hee would havebccne 
 comforted, and gone away cheerfully, having the 
 pardon of his fmnes : but marke how hee cries, 
 Have mercy upon me oh God, according to the multi- 
 tffde ofthycompafiions y wafh away all my tranfgrefi-. 
 ons : wajh mee throughly from all my tranfcreftions, 
 and purge mee from my finne. Hee had not onely 
 need of Chrift before his converfion tojuftifie 
 him, but he had need of Chrift now to continue 
 theafTurance of his ju unification • it is not a drop, 
 but a bucket full of mercy 5 not a little mercy, 
 but a whole ocean : Lord, I have had a great 
 deale of mercy for the finnes of my youth, and 
 I have need of a great deale of mercy ftiil to waiTi 
 away the guilt of my finnes : this the Law requi- 
 red of every man that did offer facrifice, as they 
 were to offer their dayly facrifice , fo wee have 
 day ly need of Chrift, and therefore wee muft 
 have a dayly recourfe to Chrift : therefore the 
 facrificer was to lay his hands upon the head of the fa- 
 crifice : Even fo doe thou lay thine hands upon 
 the Lord Jefus Chrift, and reft upon him, and 
 thou malt finde acceptance with him, this is that 
 which fometimes chears iip the drooping heart, 
 and bears it up in the midft of all the waves of 
 wickednefle, when he fees the vanitic of his mind, 
 and the deadneiTe of his heart, and frothinelTe 
 of his fpeech ,and now finne, and then finne, and 
 in every thing finne, as you cannot but fee and 
 eonfefleit: this ftands the poore finner in ftead 
 when hee confiders this, and faith, though I am 
 dayly finning, yet there is a Saviour in Heaven^ 
 
 and 
 
The Soules Iteftification, iS? 
 
 and mercy and grace in him r that I may be com- 
 forted therein for ever, Hebrewesj. 25. Hee if 
 able to fave to the mtermoRythofe ihat come to God 
 by him: It implies thefe two things, notonely 
 from all finne, but alfo at all times ; notonely 
 from the finnes of your youth, but alfo tothe ut- 
 termoft ofyourdayes: the reafon is, hee lives 
 for ever tocbe it • this is the chearing of a poore 
 {inner, and this wee ihould labour to maintain, 
 andtokeepe the fight and fenfe of our finne, 
 though our finnes endure for ever, our living and 
 finning goe together, and we ftill continue tobe 
 as finfufl, and lazy, and idle, as ever ; yet fee a 
 need of a Saviour that lives for ever, and hee is 
 able to fave for ever : He hath not onely beene a 
 Saviour in times paft, but hee is ftill; you may 
 haply live many daies , and therefore goe to 
 Chrift which liveth for ever, to pardon and to in- 
 tercede for the comfort of the fcule. The wife 
 man faith, Proverbs 2 8. 1 5 . He that confejjeth and 
 forfaketh (hall finde mercy: the originall runs thiiSj 
 confefling and forfaking findeth mercy, the beft 
 of Gods people have their finnes, their pride, and 
 other diftempers : therefore labour to fee thy 
 finnes, and to fee thy need of Chrift, that thou 
 maift finde pardon for them. 
 
 Fourthly, thus firre the Saints of God ought 4 
 to goe in charging their ovvne foules with their 
 finnes ; fo farre fee them, and bee affected with 
 the,m,as to bring thy heart to be truly carried with 
 hatred againft them, and withrefolution to get 
 power and ftrength againft them; lay thy burthen> 
 
 Bb 3 upon 
 
I^o The Soules Ivfrificatte*. 
 
 upon thy owne foule, that thou maift be affe&ed 
 with it, and be carried with a hatred to k, and a 
 rcfblution to get moreftrength and power againft 
 it : Famous is that example of D avid herein,and 
 this was the caufe of his practice • it is a con- 
 ceit of the Families, that if he had once gotten 
 the afTurance of Gods love, he might have gone 
 away cheared, but though the Lord had pardoned 
 his finne, yet he would not pardon finne in him- 
 felfe : the Lord fhewed mercy to his fou.'e, but 
 yet he would not fhew any pittie to his finne,but 
 {hewed all the hatred and revenge againft it, that 
 pollibly he could : As the Apoftle faid concer- 
 ning the inceftuous Corinth, Te fhould ra. her have 
 forrowed, that the finne might have beene removed • 
 had you borrowed for your finnes y then you would have 
 refitted them • And when heehad fhewed them 
 their tranfgreffions, and convinced them of their 
 finnes, fee what fruit it wrought in them, in 
 2 Cor. 7. 10. For this jhing that yee have had 
 godly forrow, what great care it hath wrought in you- 
 yea, what clearing ofyourfelves • yea, what indignati- 
 on 5 yea, what feare, what zeale, what revenge ', &c £ 
 The Familifts fcomfully\and finfully inquire and 
 lay, why fhould a^beleevergoe drooping, and 
 mourning under his finnes and corruptions, and 
 have his eyes full of tears, and his heart full of 
 griefe, feeing Chrift hath pardoned all, as though 
 a man did become a Mediatour to himfelfc? their 
 demand is weake, and their fcorne is hellifh, 
 and therefore I aniwer them thus : If there be a 
 daily need thatfcvery beleever fee a neceffitie of 
 
 Chril% 
 
The Souit-s I*&ipc ation. i$i 
 
 Chrift, then there is a daily need to repent and 
 forrovv for iinne ^ for if he aunt he more ian&i- 
 £edj then he muft bee more mortified \ therefore 
 he muft daily fee his finnes, or e! fe hee will never 
 fee a need of Chrift, nor repent, nor bee more 
 fandiried nor mortified : Againe, if everv be- 
 leever muft expreffe his love unto God daily, 
 then he muft hate every thing that is evill. I hope 
 you will confelTe that every belee\er is bound to 
 love Jcius Chrift, therefore he muft hate finne - 
 and if hee muft hate finne that hee may not com- 
 mit it y then hee muft mourne for it when it is 
 committed. If a man have any goodnature, it 
 will worke trouble in his heart,, to thinkethat 
 hee fhould finneagainft fo good a God h thus 
 farrea Chriftian ought to goe, and muft goein 
 the charging himfelfe with his finne. 
 
 Now inthefecond place the queftion is this, gue&.i. 
 how far may not a beleever charge himfelfe with 
 his finne • this is that which hath bred alithefe 
 vaine conceits in the fpirits of thofe Familifts : 
 I fay no more therefore but this, they make 
 Chrift not a King of Saints, but of linne ; there 
 is great weight in it, and, admirable comfort, i£ 
 Chriftians would but be perfwaded to make con- 
 fcience of the word of God. You that are weake 
 not onely be perfwaded to liften to the word, but 
 alfo make confcience of what is revealed cut of 
 the word : now how farre hee may not charge 
 himfelfe with his finne, may bee conceived of in 
 thefe conclusions. 
 
 Firft 5 a beleever fhould not in his judgement r 
 
 conceive^ 
 
I £2 The Souks Iufttfication. 
 
 conceive, nor in his heart be perfwaded that any 
 finne,nor all his finnes fhall ever be able to faften 
 the guilt of {inne upon him, fo as tocaufe re- 
 venging juftice to proceed again!! him to his 
 condemnation, it he ferioufly repent, and amend, 
 and forfake his old vvayes : for hee muft not 
 in his judgement conceive, nor in his heart 
 thinke that ever finne repented of {hall be able to 
 faften guilt upon him fo, as to draw out the exe- 
 cution of juftice againft him : It is one thing 
 to be worthie of condemnation, and it is another 
 thing to faften guilt and condemnation upon 
 him, as many poore creatures will fay, I mail be 
 condemned, and I fhall one day perifh by the 
 hands of Saul, and thefe finnes will beemy ever- 
 lafting deftru&ion : take heed what you doe- for 
 if you are beleevers, true penitents ^ youfinne 
 highly m fo doing, and flying, vvalke as humbly 
 as thou wilt, and lay thy mouth in the duft, and 
 fpeake not a word more, and fay, it is mercy that 
 thou art not in hell • yet know this alfo, that all 
 thy finnes, and all thy pride fhall never bee able 
 fo to faften guilt upon thee, as to draw out Gods 
 juftice againft thee ■ llnne hath a power to make 
 us guiltie, and to'condemne us, but it fhall ne- 
 ver faften its worke upon thy penitent foule: re- 
 : member that ftory of Saint Pawl, ABs 5. 28. 
 He went and gathered up (ticks with the reft of the com- 
 pany to make a fire, ( for hee tooke no great ftate 
 upon himfelfe, being but a poore tent-maker) 
 and there came a viper out of the heat, and Uap on his 
 hand: by and by the Heathens they proclaimed 
 
 him 
 
The Soules Iuflification. ipj 
 
 him to be fome notorious malefa&or,fome mur- 
 therer,whom though he hadeicapedthe Sea, yet 
 vengeance nath not differed him to live: but 
 marke what the Text faith, Heejhooke off the viper 
 into the fire> and had no hurt - y this viper would have 
 flaine him, being a deadly venomous creature,, 
 but Paul had a promife before, that if he touch- 
 ed any poy fonfull thing, it fhould not hurt him . 
 This is the admirable happinefle of the Saints, 
 and fervants of God : oh that they were perfwa- 
 ded of it. Ail thy pride,and envie,and malice, and 
 covctoufnefle, all thy finnes are of a poyfonous 
 viperous nature, but if thou art a beleever, if a 
 true penitent and convert, thou haft the promife, 
 that the fting of the Serpent, finne fhall not hurt 
 thee, it is taken off from thee, and laid upon the 
 Lord Jefus Chrift, and therefore fhake oft the 
 guilt of all thy abominations, andgoe on cheer- 
 fully and comfortably to Chrift,and yet humbly 
 too ; and praife his Name that hee hath beene 
 pleafed to take that guilt of finne upon him, 
 which thou wert never able to beare : therefore, 
 thotTghallthy pride, thy rebellion and other fins 
 fhould come in againfi thee , as the finnes of 
 ManaJJex, if thourepenfeft and forfakeft them, 
 yet they fhallnever beable to faftenany guilt up- 
 on thee to condemne thee. Looke as it was with 
 the three children, the fire in its owne nature was 
 able toburne them • therefore/^ that put them in 
 were consumed by the flame^ but the three children had 
 no W* .the Lord ftopped the power of the flames, 
 that it burnt onely their bonds, but not one haire of 
 
 C c their 
 
i£4 The Sdides Justification, 
 
 their head was fienged, nor there was no (me/I of fire 
 upon them ; it was not becaufe the fire would not, 
 or could not,butthe Lord ftopt the acting oftfre 
 fire. So every finne is able to fatten guilt upon 
 thee, and to condcmne thee, but upon thy re- 
 pentance, the Lord hinders it in the acl: • and 
 therefore though finne doth lend the wicked and 
 impenitent downe to hell to frie in torments, yet 
 it (hall never fend thee downe, nor fatten guilt 
 upon thee: Thus it was likewife with Daniel, 
 Chap.6. 2 2, 2 5,24. when he was put into the Li- 
 ons denne, the Princes of the king Darius had a 
 fpleene againft X>^/V/,becaufe he was a holy man, 
 and had gotten fotne intereft in the kings favour, 
 and they could get no hold againft him, but in 
 the matter of his God ? now hee that loved God 
 better than himfelfe, He opens his window boldly to- 
 wards Ierufalem,profefing Cods truth when hee was, 
 called to it, therefore they went to the king to have him 
 to becafi into the den of Lions, according to the decree • 
 now he was cafi into it, and though the Lions were hun- 
 grie, yet God fhut the mouth of the Lions, they had 
 power, and were able to hurt him ifihey had not beene 
 retrained, but God had fhut up their mouthes that 
 they could not hurt him ; but when the enemies of Da- 
 niel were cafi into the denne, the Lions did ware them 
 all topeeces, before they came at rhe bottome of the denne 
 they rent them inpeeces fuddenly :■ w hats the reafon 
 of it ? they haa as much power before, and were' 
 as able and as hungry before, but the Lord ftope 
 their mouths, that theycouli not devour Daniel: Tuft 
 fcit is with the fumes of the penitent, and the 
 
 finnes 
 
The Soules I unification, ip j 
 
 finnes of the impenitent ; the finnes of the one, 
 though they are of a killing, and a Lion-like na- 
 ture, w ( for the wages of every finne is death, and 
 there is condemnation ink) yet the Lordfiovs the 
 mouth of the Lion,, hee takes off the guilt and con- 
 demning power of finne,that though it hath po- 
 wer in it felfe to condemne, yet it cannot dee it ; 
 but now when it meets with an impenitent unbe- 
 leever, the malice of the malicious fhall kill 
 him, and the pride of the ambitious {hall one 
 day rend his heart • but it is not fo with the fins 
 of the penitent beleevers, their finnes have teeth 
 indeed, and power to make a man worthy of 
 condemnation,' but they fhall never faften con- 
 demnation upoh him; this is the meaning of that 
 place, Romans 8. 3. That which was impoflible to the 
 Law to doe, in as much as it was weake, becaufe of the 
 flefh, God fending his^onely Sonne in the fimilitude 
 of fmfull flefh and for finne, condemned finne in the 
 flefh : It is an excellent place, and hath much 
 weight in it, and howfoever there are many in- 
 terpretations of the place, yet I will follow that 
 interpretation, which I nowexpreffe, that it was 
 impoffible for the Law feo acquit a man of finne, 
 becaufe he cannot keepe the Law, and therefore 
 he cannot bee juftified by it : but how comes it 
 to paiTe then, that the Saints of God are delive- 
 red ? The text faith, Chrtfl tooke flefh on him, and 
 it was (infill flefh by fimilitude or imputation," not 
 actually by commiffion -, the nature of our Savi- 
 our had no evill inherent in him nor committed 
 by him,but hee was only a finner by imputation, 
 
 Cc 2 and 
 
I? (5 The Soules luftifc&tUn. 
 
 — ■— m —■ — — ■,......■-- ■ ■ — i ■ ■ , -,„ ... ,, — .- , — . 7—— 
 
 and then he condemned finne in the flefh,what is 
 that } it is a law cafe, and Maf^r Calvin hath it. 
 excellently, he damned finne, as a man will fay 
 whenhelofeth the fuit, hee fell from his caufe, 
 and from his plea which he made, he loft it utter- 
 ly j fo Chrift taking upon him our nature by 
 imputation, he made finne lofe its claime which 
 it would make to the foule in this cafe, hee that 
 breaketh the Law of God is guiltie, and fhall be 
 condemned by it : but this man hath broken the 
 Law of God, and therefore is guiltie of condem- 
 • nation thereby : Now Chrift takes off thefe^nd 
 
 feith, It is true 9 hee is guiltie of fmne^ and worthy of 
 condemnation^ tmleffe another be contented to be guilty 
 for him, but I have undertaken the guilt for him y and 
 have paid the debt for him » and therefore this foule is 
 free from fnne y thou haft nothing to doe rvith thk 
 foult^ neither flialt thou condemn e him. Obferve it, 
 when all your {innes fhall mufter in upon you, 
 and come from Eaft to Weft, faying, thou art 
 
 fuiltie of pride, guiltie of malice, &c. and {"halt 
 e condemned for them y make anfwer and lay, 
 it is tfue,Lord, I am fb,but Chrift hath taken 
 away the guilt and condemnation, and I have re- 
 pented of my finned : therefore, finne, thou haft 
 nothing to doe with this foule of mine, C hrift 
 hath taken it and redeemed it, and therefore I 
 leave it with him: : This is the flrft concluiion. 
 
 yfe 3. In the fe<x>nd place wee heare what the Do- 
 
 ctrine faith, that God the Father charged all our 
 finnes upon Chrift, and that they fhall never 
 
 con- 
 
The Souks luftificAtion. 19% 
 
 concfemnetbe penitent and faithfully then what 
 will become oi he faithleflfe and unbeleevers, 
 thinke ye ? THs truth is like a thunder-bolt,and 
 it is aule to i "hake the hearts of all unbelievers, 
 and to dal : them all in peeces : Hence it is evi- 
 dent that every obftinate unbeleever is deftitute 
 of all hope of fuccour and pardon of his finne: 
 confider of this all you that are unbeleevers ^ you 
 tnuft pay your owne debts, and beare your owne 
 burthens. I know your hearts cannot but teftifie 
 that the condition of fuch poore foules is very 
 miierable • it is that which foraetimes comforts 
 a man, that either hee hath good friends that will 
 belpehim, orehehee hath means of hisowneby 
 which he is able to relieve himfelfe • but he that 
 hath no reliefe of himfelfe,nor cannot exped nor 
 hope for any, this man finks downe in forrow, 
 becaufe hee knowes there is no way in the world 
 to help him: This is thy condition right, thou 
 that art an unbeleever- what?to be.caft out of hea* 
 ven and earth too, this is miferabIe,robe forfeken 
 of God &: of man too^that no means in heaven nor 
 earth will ftand him in (teed for his good,whileft 
 hee thus continues. (Jonfider of this, you that 
 make nothing of the finne ofunbeleefe, though'- 
 you have fome care of other flnnes; whither will 
 you goe for fuccour inthat great dayof accounts ? 
 will you goe to the Saints? they dare not; will 
 you goe to the Creatures ? they cannot • will you 
 goe to the Lord Jefus Chriftphewill not fuccour 
 you ; If you goe to any of the Saints to fee if 
 they will take the guilt of your finnes upon them, 
 
 Cc 3 they 
 
f$8 The Soules /unification. 
 
 they fay we have too many inabilities to procure 
 pardon for any one finne, and never a Saint in the 
 world dares to meddle with the giult of anothers 
 finnes, and therefore they dare not meddle with 
 them 5 but they fay as the wife virgins did to the 
 foolifh ones^Matth. 1 5 . ?.When the foolifti vir- 
 gins faid, give us of your oyle, for our lamps aregone 
 out± not fa faid they, left there bee not enough for you 
 and us too, but rather goe unto them that fell \and buy 
 for pur felves : Even fo, if you goe to the Saints, 
 and fay, I pray you undertake the pardon of my 
 finnes, and rebellions, and beare you the guilt of 
 my finnes, becaufe you are holy and righteous . 
 no, fay they, we cannot , fo all the creatures can- 
 not fuccour you. If all the creatures in heaven 
 and earth fhould confpire together to fave you 
 from the burthen of any one finne, they could 
 not doe it : nay,the creatures become your accu- 
 sers • the bed whereupon thou haft committed 
 fo many abominations, and the alehoufe where 
 thou haft beene drunke,and haft blafphemed 5 and 
 the habitation where thou dwelleft, and all the 
 creatures groaneagainft thee, under the burthen 
 of thy abominations : zsJlom. 8.22. Therefore 
 they wil take nomoreguilt upon tbem,than what 
 they have already,they are too weary of the weight 
 of what they fele alredy:but though the faints dare 
 not, and the creatures cannot favevou,yet there is 
 hope in heaven,&therc is help to be had inChrift. 
 well were it with thee, iflhou hadft any fhare in 
 that Chrift 5 but this is rhar which will finke 
 thy heart, that there is no hope for thee there : 
 
 what 
 
The Souks Justification. 19 
 
 what doft thou talke of grace and of mercy, when 
 thou haft oppofed ihe Gofpell of grace, and of 
 mercy, and thou continued in unbeleefe ? this 
 is the he ght and depth of the mi fery ofallunbe- 
 Jeevers,that there is no hope for them in heaven: 
 This was that which the wicked faid, when they 
 infulted againft David in Pfalme 3 . 2 . There is no 
 belpefir him in his God: what they faid of 'David 
 falfiy, God faith it truly of thee, there is no help 
 for thee in God h there is mercy in Chrift, but 
 thats thy mifery,for there is none for thee, being 
 an unbcleever : Pfalme iS. 41. David there ex- 
 prelfeth the miferie of the wicked, Beca-ife the 
 Lord leaves them in their troubles - , they cried, but there 
 was none to fave them ; yea y even unto the Lord, but he 
 anfwered them not : Thats thy eftate right, though 
 thou calleft to heaven, and to Chnft, and to the 
 God of mercy, and to the merits of Chrift, yet 
 they .will not helpe thee : thou haft many finnes, 
 and thou fhalt beare them every one : Now 
 thinke what your finnes have deferved, and how 
 you will be able to beare them, when all flefli 
 ftiall appeare before God: then the Lord will 
 charge all thy finnes upon thy foule, and' thou 
 muft beare. and if every finnedeferves condemna- 
 tion,then how wilt thou be able to beare all thofe 
 condemnations that are due to all thy fins which 
 thou canft not number, even the dregs ofvenge- 
 ance,and the bottome of the cop of the Lords iri* 
 dignarion. Chrift in/ohn 17.9. fpeaking of the 
 faithful!, and 'how hee praies to the Father for 
 them , he faith, I fray not fir them of the world, birt 
 
 fir 
 
2 co The Souks Iasrif cation. 
 
 . for thefe y whom thou haft given met out of the world: 
 When a poore unbeliever (hall come to Jefus 
 Chrift, and (hall intreat him to fpeake a good 
 word for him, when hee hath never regarded his 
 perfon, nor accepted of his gracious offers of 
 mercy, and (hall intreat Chrift to pray for him, 
 no, faith Chrift, I never prayed for the obftinate- 
 ly wicked : now if Chrift will not fpeake a good 
 word for thee, doft thou think e that hee will par- 
 don theguilt ofthy finnes upon him? nay,he on- 
 ly pardons the guilt of the finnes of the faithfull- 
 but as for thee, thou muft bcare thy finnes, and 
 fuffer for them for evermore. 
 yfe 9 The third ufe, is a word of exhortation, and 
 
 inftruaion^toall the faints and faithfull of God ; 
 i£ Chrift were content to bee made fin for all the 
 faithfull,thenwhat muft you be contented to doe 
 for your Saviour ? was he made finne for thee ? 
 then be thou content to be made fhame for him ; 
 be thou willing to beare the (name, and difgrace, 
 and reproach that comes unto thee for the Name 
 of Chrift ; be content to be accounted the filth, 
 and off-fcouring of the earth ; bee not evill do- 
 ers, but be contented ta bee counted as evill do- 
 ers: i Cor. 4. 13. wet are persecuted, and yet wee 
 pray ; we are reviled 9 and yet vee blejje . we are accoun- 
 ted m the off-fcouring of the earth,ttmill this time : So 
 doe you, bee content to beam any fhame that is 
 unjuftly kid upon thee, for thy Saviour, which 
 was accounted a finner for thee ; AHs 24. 14. S. 
 iWwas refolutein it, andfaid, after the way that 
 ye sallherefie, worfkip I the Lord God of my Fathers ; 
 
 nay, 
 
The Soules /unification, 207 
 
 nay, hee prefTeththis upon the hearts of Gods 
 Children. Hebrews 13. 12,13. Speaking in 
 the 1 j.verfe, that Chrifi tooke our (innesupn him^ 
 and went out of the citie, and was flaine without ike 
 ga;e- ? he faith in the 13. verfe, Let m therefore 
 go e out of the Camv to him^ bearing our reproach • be 
 not afraid to be icene in a Chriftian caufe, nor to 
 be difgracedfor it, goeout boldly andrefolutely, 
 harden your faces, andfteel your hearts again ft ail 
 iuch things,and let the dogs barke,and the winds 
 blow, and the waves, roare, goc you out of the 
 Campeforhis honour,bearing his reproach com- 
 fortably ; he hath borne finne for theq, beare thou 
 ihameforhim. 
 
 Fourthly, it is a word of comfort and confo- pfe 4. 
 lation, to all the faithfull ; be thy fmnes never fo 
 many, and the guilt of them never fo great, yet 
 Jearnethis skill to caft it all on the Lord Jefus 
 Chrift, eafe thy ownefbule of it, and hurle thy 
 care on him that careth for thee : This is that 
 which I would have all the faithfull wary of, not 
 to make their miferies more than they fhould. 
 
 Now Chrift not onely tooke our finnes by 
 imputation,but alfo the payment of the debt was 
 really difchargedby our Saviour . he laid downe 
 the payment of the debt, and fuffered the punifh- 
 ment really : though I doe not conceive this to 
 be directly intended, yet it may be inferred from 
 the words of theTe<t,in the former point,' Chrift 
 was charged with the finne* of all the faithfull - and 
 now Chrift did fuffer their pains, and underwent 
 the whole punifnments which their finnes requi- 
 
 D d red, 
 
 r 
 
20 2 The S oules I unification. 
 
 red , {o the point of Do&rine from hence is 
 this : 
 DoHrine. The Lord Jefus Chrift furrered fully whatfo- 
 ever punifhments divine juftice required, or were 
 defervedby the finnes .of the faithfull. 
 
 I ground this Do&rineout of the Text thus ; 
 the text -fa itb, Chrift was m adefinne y that is, he-bad 
 our finnes imputed to him, and therefore bee muft bee 
 made a facrifice for finne, and beare the piwifhment 
 4 of finne: If Chrift became a debtor for us, then 
 hemuftalib lay downe the payment of the debt, 
 onely here remember this ^ confider the bounds 
 and limits of this mercy of the Lord, it is limi- 
 ted onely to the faithfull, they onely (hare there- 
 in, and are partakers of that benefit that comes by 
 the fufeings of Chrift. 
 
 To prove this Do&rine,looke Hebrewes a. 17. 
 compare \t\\it\i Hebrewes ^.^.Inchi^^ Ay. the 
 text lakh, wherefore it behoved him to bee made like 
 unto his brethren tn all things: and in chap. 4. 15. 
 He was tempted in til things like unto u^ftnne onely 
 excepted h for there were no punifhments excep- 
 ted, as appeareth in the former place ; therefore 
 in Efay 53.5, *, 7,8. tjie whole chapter is a full 
 defcription of the punifhments of our Saviour, 
 and you (hall finde thefe three degrees of it in the 
 afornamed verfes, Hee mas ftneken, and fo ft rid en- 
 that hee was wounded, and fo wounded that hee was 
 bruifed for our tran[grefons • and then in the 6. 
 verfe,it is very pithily laid downe,^// wehkefheep 
 bavegone astray, and the Lord hath laid upon him the 
 iwauitutfut all h that is,t he prim foments of wall; 
 
 they 
 
The Settles Justification. 203 
 
 they were laid, that is, God made all theforrowes, and 
 all the punifbments of ail the faithfull to meet uj ox our 
 Saviour. It is a terme taken from warrc, when an 
 army is levied out, every towne and countie fets 
 out io many men, and they al! meet at fuch a 
 place fuch a day : lb every faithfull foule lets out 
 miferies,and mans out afHi(5tior$s,and they all le- 
 vie out an army of forrovyes,and they all meet up- 
 on our Saviour : all thofe finnes and miferics 
 of the godly from one end of the world to the 
 other, from ea ft to weft, from north to fouth, 
 they runamain upon our Saviour,and befiege the 
 , ibuk and body of him, and they lie. heavie upon 
 him, the chaftifement of our peace was upon 
 him 5 that is, it overwhelmed him for the while, 
 and made him cry out, My God, my God, why haft 
 thou forfakenme ? Another proofe of this point 
 is, Gal. 3.13. The text faith, Chrift hath redeemed m 
 from the curfe of the law, being made acurfefor us • as 
 it is wtittenyrurfed be every one that hangeth on aire^ 
 He that was made fuch a curfe for us as the Law 
 did require, and fuch a curfe as wherein the Law 
 was fatisfied,even he was made a full curfe for us 3 
 and bore all the punifhrqent due to us 5 but hee 
 was made fuch a curie as the Law prefigured, and 
 wherein the Law was fatisfied • and therefore he 
 muft needs beare whatfoever the Law required 3 : 
 and therefore I may fay to the faithfull foule, as 
 Paul laid to Philemon concerning Onefimw, if he 
 hath hurt thee, or ometh thee ought, fet that upon m} 
 [core • fo lakh our Saviour ,whatfoever punifbmems 
 the faithfull have deferred by their finnes, I will beare 
 
 Dd 2 h 
 
iio The Souks Ivffificatien. 
 
 it and anftver it : Now for the opening of the De- 
 xtrine, give mee leave to open thefe three cjue- 
 ftions : 
 
 gutft. I. Firft, what were the kindes of punifhment 
 which Chrift did fuffer, and how farre did he fuf- 
 fer them? 
 
 ghieft. ». Secondly, when did thofefufferings begin,and 
 when did they end > 
 
 Jgucff.l. Thirdly, whether did he fuffer them in foule, 
 or in body, or in both ? 
 
 guest* i . FM > wnat vvere tDe P uru foments that our Sa- 
 viour fufrered, of what kinds were they ? 
 
 •Anfeer. For anfwer hereunto, hee fuffered the pains of 
 
 the firft death • by the fir ft death, I mean the 
 death naturall, when the frame of the body and 
 foule was taken downe, and thofe two old famili- 
 ar friends were parted : this deathour Saviour did 
 fuffer, but if you aske mee how farre lie did fuffer 
 the death naturall, let me anfwer it in three con- 
 clufions. 
 1 Firft, whatfoever apperraines to the fubftance, 
 
 and the' effentials of the firft death • that is, the 
 defolation of foule and body, that our Saviour 
 Chrift did fuffer ; for that onely was threatned 
 unto Adamby reafonof his fin, therefore Chrift 
 needed notto furfer any thing,butthat which was 
 threatned in Genefis 2.ij. The cur fe threatned 
 was this. In the day that thou dofl eat thereof^ thou 
 jhalt die the death : the curfe doth not mention 
 many deaths, nor doth it punctually fet forth any 
 one death ♦ but whatfoever death it is, it is left 
 indifferently to the choyceof our Saviour : this I 
 
 fpeake 
 
The Soules luftificatiott. 2 1 1 
 
 fpeake to wipe away a carnall cavillthat is caft 
 upon this truth,by fome chat would diminiili the 
 Offerings of Chnft. If Chrift did fuf&r punifti- 
 ment for all, then why was heenot ftoned with 
 ftones, as Steven was ? and why was hee not 
 fawne in peeces, or burnt, or the like ? The force 
 of the argument followes not, our Saviour was 
 not bound to differ many deaths, nay, the curie 
 doth not intimate any one death in particular,but 
 onely death in the generall : Now, fay they, 
 if our Saviour fuffered all the punifhments of the 
 faithfull, then hee fuffered io many particular 
 deaths : the argument is falfe, for. looke how 
 Adam being in the root of all mankinde 5 and com- 
 mitted finne . Iooke what death he deferved,that 
 death our Saviour was to furfer, and it was requi- 
 red of him, and this death our Saviour under- 
 tooke^ but when Adam had committed finne, 
 there were not many deaths denounced ; nay,nor 
 any one particular death, but onely death in the 
 generall • and therefore death in the generall be- 
 ing onely threatned, death in the generall our Sa- 
 viour was onely bound to fuffer. 
 
 Secondly, though the curfe doth not require 
 any one particular death, and fay, thou fhalt bee 
 ftoned, or fawne in peeces, or die like- yet that 
 the Lord might mew the hainoufnefle of finne, 
 which deferves the worft death of all, and to ex- 
 • prefle the greatnefTe of the love of Chrift that 
 was contented to die in that manner, and that 
 God the Father might mew his juftice in punifli- 
 mg of finne ; for this end God the Father ap- 
 
 Dd 3 pointed; 
 
2o6 The Swles luffificatiott. 
 
 pointed it, and Chrift undertooke it to die the 
 death of the croffe, a moft fhamefull, and bafe 
 death, onely appropriate to the bafeft malefa- 
 ctors ; now Chn ft did willingly fubmit himielfe 
 to this, and God the Father did lay this upon 
 Chrift, that finne might appeare to bee moft hai- 
 nous, and that finne might be hated, and Chrift 
 might appeare moft merciful 1 and gracious, and 
 holy in loathing finne, as Phtlpjvans 2 . £, 8 . Our 
 Saviour being e quail with ike Father, and thought it 
 no robbery fo to be> yet he humbled himfelfe, And tooke 
 on h;m the for me of a fen-ant, and became ebedientto 
 the deathmen the death of the crojfe. 
 3 Thirdly,thofe difhonourable infirmities which 
 
 befall men became of the inflrmitie of the flefti, 
 becaufe they cannot avoid them,and thofe difho- 
 nourable cruelties which are laid upon fomemen, 
 as to bee torne in peeces with wilde horles, our 
 Saviour had no need to fufFer thefe. 
 
 1 Firft 3 thofe diilionorable infirmities,as the rot- 
 ting of the body in the grave, and returning to its 
 own proper elemets,the body of Chrift did not fo 
 
 2 Secondly, fome againe are malicioufly mann- 
 ered with difhonourable. cruelties, they arepuld 
 the flefh from the bones, and burnt to afhes,&c. 
 None of all thefe did fall to our Saviour,thefe are 
 perfonall things, they belong not to the nature of 
 man, and therefore it was no way requiftte that 
 Chrift fhould undergoe thofe kinds o{ death : 
 marke thefe two palTages to open it a little, ABs 
 2. 27. quoted out oiVfdme 16. 10. Thou wilt 
 not leave my foulein hett^ neither wilt thottfuffer thine 
 
 holy 
 
The Soules Iuftification. 207 
 
 holy one to fee corruption i Now the Saints of God 
 doe fee corruption, but this was a difhonourable 
 infirmitie; for Chrift though he iurfered for us, 
 yet hee railed up himfelfe from the vildneffe of 
 the grave, and faw no corruption, and therefore it 
 , was no dishonour to him : I&hn 1 9. 3 3 5 3 £. when 
 the fouliiers found our Saviour dead> they brake not 
 bis %r,that the S cripture might befulfilled which 
 faith, not a bone of hi?n jhall bee broken : Whatfb- 
 ever difhonour our Saviour Chrift did fubmit 
 himfelfe unto, he was willing to fuffer . but what 
 was not by Law required, and what was not fit 
 for him to fuffer, that Chrift would not fuffer 
 the Jewes to doe unto him, for the Law did not 
 require this inthe curfe, that his iegsfbould bee bro- 
 ken, and therefore Chrift would not undergoe it : 
 this is the third conclufion. 
 
 From the former truth that our Saviour Chrift rfe I. 
 did die this naturall death, I gather thus much ; 
 itis a marvellous fweet cordiall to all the Saints 
 of God upon their ficke beds • it is a ground of 
 ftrong confolation ( as the Apoftle faith ) to 
 beare up the hearts of Gods people m the day of 
 death,that they may liftjup their heads with com- 
 fort, and looke grizzeld death in the face with 
 courage and boldnefle . for the death of Chrift 
 hath taken away the evill of thy death : therefore 
 be not thou troubled with it, nor difmaid by it • 
 there is no bitternefle in that pill, nornovenome 
 in that cup to thee, for the poyfonis gone, there- 
 fore bee not you troubled with it \vhenfoever 
 God fends it upon vou • for the fharpeft death 
 
 of 
 
214 The Soules Iu&ificmion. 
 
 of a Saint of God, is like a humble Bee that hath 
 no fting in it, which a childe may play withall, 
 and not be hurt : and thus Saint Pa r d plaid with 
 death, i Cor. 15. 5 5. Oh deaths where is thy fting $ 
 as if he fhouldfay, the wicked fearedeath,becaufe 
 the fting is in it to them ; but that fting is taken 
 away from mee, by the death of the Lord Jefife 
 Chrift : when Chrift went downe into the grave, 
 he fugered it^ and made it fweet,and eafie as abed 
 of Downe lor beleevers to reft upon. There are 
 three privileges which every beleever may chal- 
 lenge upon his deathbed : the fir ft is this : 
 
 Firft, every beleever may and fhould under 
 the authoritie of mercy, challenge mercy, and in 
 the vertueofthe death of Chrift he fhould bold- 
 ly lay downe his life. 1 Thef. 4. 1 6. The dead in 
 Chrift fhal/ rife firft - } that is the value of thephrafe, 
 in the vertue of the death of Chrift wee die alfo ; 
 that as he dicd,&: by his ovrne power rofe againe: 
 fo alfo wee die, that wee may rife againe. The 
 Saints of God die that they may bee like to 
 Chrift, and be raifed againe, and fo bee for ever 
 happy with Chrift - this is the particular good 
 that the death of Chrift. communicates to the 
 faithfull ones, 1 Cor. 15.3$. Thoufoole, that which 
 thou fonreft, it is not quickned^ unlejje it die • itmuft 
 firft be corrupted^ that it may grow againe into an ear e 
 of corne ; the meaning is, a man therefore dies, 
 that he may rife againe, the body muft lie downe 
 in the duft : 1 Cor. 15.53. This corruption muft put on 
 incorrupt ion '; and this mor talkie muft put on immor- 
 taluie : Now corruption cannot put on incor- 
 
 ruption^ 
 
The Soules Justification. 2 oJ> 
 
 ruptiqn, nor mortalitie, cannot put on immorta- 
 ktk, fo long as wee are here : the body of Adam 
 could not be madeimmortall ofit felfe,tbe frame 
 of it would not affoord fomuch, for Adams body 
 needed meat, and it had it j but immortall bo- 
 dies need nofood,but live by the power of Gods 
 Spirit : therefore Chrift tooke downe the frame 
 of this nature, that hee might make it a more eXr 
 cellent frame. It is therefore faid, that a Chri- 
 ftian dies rather in the authorise of mercy, than 
 juftice^ that as Chrift died and rofe again, fb 
 Chrift will have all his fervants die, that hee may 
 of a corrupt nature, and a mortall body, be an im- 
 mortall body ; he will make it immortal], which 
 nature it felfc,. no not in its perfe&ion, could not 
 doe : this is the firft privilege. 
 
 A lecond privilege which beleevers receive is 
 this, the death of the beleevev puts an end to all 
 his finnes, and miferies,and forrowes • that when 
 the fouleand body fhallpart in funder, then fin 
 mall depart from both 5 and when they goe out 
 of this life, they mall goe from allthem'feries of 
 this life : we fhall never bee more peftered with 
 lufts, and corruptions, we fhallnever bee drawne 
 from the Lord more, Satan is no,v bufie, but 
 when the Saints of God die, there is a feparation 
 from all ilnnes, from all forrowes, from all temp- 
 tations, never to be aflaulted more ; this is the 
 meaning of that place, z Cor. 4. 10. Every where 
 we beare about in our bodies the dying of the Lord ifc 
 fry hat rhelfe alfo oflefm may be made manifefi in our 
 mwtall bodies : the meaning is this, Chrift by his 
 
 E c death 
 
2 ro 
 
 The S&ules IuBificAtiw. 
 
 death did fubdut* finne, and now by the forrowcs- 
 and troubles he iufeed, and by the power of his 
 death 3 there is a total! feparation made from fin 
 inioule and body : therefore wbenasin the po- 
 wer of Chrifts death, we can lay downe thefe bo- 
 dies, then are we feparated from finne ; this is to 
 beare about in our bodies the dying of the Lord 
 Jefus: this is quite contrarie in every unbeleever, 
 for death natural! in an unbeleever is but the very 
 beginning of all their other plagues 5 they fip 
 of Gods vengeance now, but they fhall have the 
 full cup then : finne in them now is reftcamed,. 
 but then their finnes {hall take full pofleffionof 
 them : Satan now doth but tempt them, but then 
 he fhall take poffetfion of them ; as it is faid of 
 the rich foole in the Gofpell, This ni^ht fhall 
 they fetch away thy fouli, and then as they fhall bee 
 for ever plagued,, io they fhall be for ever finfull r 
 nothing but finne fhall be in them, they fhall be 
 altogether proud and forever proud,they fhall be 
 altogether malicious, and for ever malicious, and 
 the devils fhall drag the foule of the. wicked out 
 of the body downe to hell forevermore,and there 
 fhall tyranize over it forever: but on the con- 
 trary it is not Co with the Saints, the end of their 
 life is but the beginning of another 5 they go$ 
 from a vale of teares, to a haven of happinefle. 
 
 Thirdly, the death ofthe beleever is a mean to 
 bringand eftate them into the full pofleffion of 
 all that happinefle and glory, which heretofore 
 hath beene expected, and Chrifthath promifed ^ 
 now it.fhall be attained: the time now comes, 
 
 when 
 
The Siules Iuftificati$n. 
 
 when the Saints of God flail have no : n^e~tears~ 
 w their eyes, nor fin in their foules, nor forrow in 
 their hearts • when they die,then their fins and for- 
 rowes die too ; youfhal never be dead harted more. 
 Oienyou flial have holines inful poflTeflion which 
 10 long time you have longed for . it is now only 
 in i expectation, and you hope and looke for it 
 
 ki 5 the L ° rd wiU P Ut wifedome into your 
 olinde mindes,and holinefle into your corrupted 
 hearts, but when death comes ltwill bringyoirto 
 the fruition of all that holinefle and happinefTe 
 , J*j this is done by the death of the Lord Jems' 
 2>nria\ i Uhn $.i.Wee are new the formes of'Ga^ 
 but it dotb not appeare what we jbail bee, and weknom 
 that when hefhaff be mademanifefl, we (ball bee made 
 like him : that is, like to him in all holinefle, and 
 happinefTe, as hee is altogether holy, and altoge- 
 ther happy : now you are children, but onely in 
 nonage, now you are onely wives betrothed 
 and you goe up and downe in your rags of finne* 
 but when the folemnizationofthe marriage flail 
 be in the great day of accounts, then we (hall be 
 like him • and hee will make us altogether holy 
 and hee will fill our blindemindes with know- 
 ledge, and poflefle our corrupt hearts withzll pu- 
 ntie, holinefle, andgrace,foar as thy foulc (hall 
 be capable of it, and flail bee needful! for thee : 
 what, are you unwilling to goe to your husband ? 
 the wife fometimes receive* Jerrys from her 
 efpoufed husband, rtiec we' comes the mefllrger, 
 and accepts the tokens kindly, and reads the let* 
 ter gladly^nd will not part with his tokens above 
 
 Ee a any 
 
 211 
 
2 12 The Swles luftifjrauw. 
 
 any thing : but oh, how fhe longs to injoy him- 
 felfeinhisowneperfon,thisis herchiefeftdefire, 
 to be pofTefTed of him, and to have his company 
 alwayes : (o the Lord Jefus Ghriftis yourhui- 
 band, he died that ye might live 5 he is afcended 
 up into heaven, and hath made paflage for you ; 
 you have many intimations of his mercy,and ma- 
 ny fweet fmiles from heaven, faying, well,goe thy 
 way, thy fins are pardoned, and thy foule fhall be 
 faved 5 thefearehis tokens,and I hope you will lay 
 them up by you,& make much of them,but when 
 will the time come that I may injoy my Saviour? 
 Now Ihave a little mercy, and a little holinefle, 
 and a little pardon of finne • but oh that I might 
 injoy my Saviour fully : Now it is quite con- 
 trary with the wicked; the death of the wicked 
 is a means to fhiit them out of all the hope they 
 had of receiving mercy,for when death parts foule 
 and body, then there is no more cards and dice, 
 no more lufts- the adulterer fhall no morefatiffie 
 himfelfe with his unclean lufts, the drunkard 
 fhall not then bee drunke, the blafphemer fhall 
 not then blafpheme fo as hee was wOnt to doe 
 for nothing, but he'fhail lie and blafpheme God 
 for fomething , and his foule fhall bee full of 
 (pods vengeance , this is the death of the wicked: 
 the death of the Saints is like a ferriman to con- 
 vey them over to eterflall happineffe • but the 
 death of the wicked is as a hangman to bereave 
 them of life and falvation too : death to the 
 faints is as a guide to* convey them to happineffe, 
 but to the wicked, death is as a Jailor to carry 
 
 them. 
 
. The S oiilts It* fkifica; ion\ 2 1 g 
 
 them away to the place of execution. And thus 
 much briefly of the former part of the anfwer> 
 namely that ourSaviour differed the death natural. 
 
 - Now our Saviour did not onely fuffer in his 
 body, but he furfered in his foule alfo, you may 
 conceive of it in two particulars : 
 
 f irft, there is a reall withdrawing of the fenfe * 
 
 and feeling of the mercy and companion of God 
 a ftopage as I may fay, andatakingoffthe fweet 
 operation of Gods love and favour from the 
 foule, when that fenfible refrcfliing and convey- 
 ance of the mercy and kindnefle of Gods counte- 
 nance is turned away from the foule : : this is a 
 part ofthe fecond death, and this is the paine of 
 loff^ that is, thepoore (inner lofeth that fweet 
 influence of that abundant mercy, and compafli- 
 on, and that fweetneite that is in all thofe glori- 
 ous attributes which foould fill the foule with 
 fatisfaftory fweetnefle and content; as "thus f : 
 fometimes it pleafes God to difcover thofe pains 
 of hell unto his fervants here on earth, and hee 
 brings them, by the fuburbs ' of hell, that they '" ' 
 may know what it is to- bee in heaven, and alfo 
 what itis to commit finnefo again ft a gracious 
 God, Pfd^^i,t2\ ■Ifdidmmmebnff, hmcafi 
 rutoffahn As if hee had faid, God hath fakeri 
 away, the fweet fmiles of his coimtcnancefrom 
 the heart of David, and this was a part of the. fe- 
 cond death ; pt thbukeMeftibe WjM of mv prater: 
 I><nM\\as now in fomediftrc fie, fiyrcafon ofthe 
 withdrawing of the favour of God from hi* 
 
 Ee 2 fouler 
 
214 The Swles Ju&ificatia*. 
 
 ~5#ile : this is thefirft part of the fecond death, 
 a Secondly, when the fierce indignation of the 
 
 Lord ieizeth upon tjbe Joule of a poore creature, 
 when the Lord fets open the floodgates of his 
 anger and wrath, and fils the foule unfupporta- 
 bly with his vengeance : Pfil.43 . 2 . why haft thou 
 taftmecoffi and Pfalme 51. 1 1. C aft me not away 
 outofihyprefence, &c. The Lord teemed to call 
 him away, and to fend him packing, and hce fee 
 med to bee caft away in his owne apprehenfion ; 
 both thefe you fhali fee concluded on in lob j j>. 
 24. Thou mteft bitter things agatnft mee y and hi- 
 deft thy fate aveay from me> and takefi meefor thy 
 enemy : The Lord not onely went away and hid 
 him, but he made lob a Bur, that fohis arrowes 
 might come againft him pell mell, and he let all 
 his difpleafure fall upon him with might and 
 maine 1 fo then there is firfta reall withdrawing 
 of the fweetnefTeof the mercy of God from the 
 foule : and fecondly, a reall infli&ing of the in- 
 dignation of the Lord, and that fils thefoule ofa 
 poore creature. 
 gue&. 2. Now the fecond queftion is this, how far our 
 Saviour fuffered thefe paines : To this I anfwer, 
 that fo I may carry the caufe with as much plain- 
 nefle and Rakedneffc as maybe, that each poore 
 creature may get fomething, give mee leave to 
 anfwer the queftion in thefe conclufions, one 
 will make way for another . onely here let mee 
 tell you thus much, that I mean onely to make 
 declaration of the truth of the point, and the ar- 
 gument fhall be afterwards. 
 
 Firft, 
 
The Souks Justification. 2I , 
 
 Firft, it is poifible that fomc painesof Hell 
 may be fufteredin this life, and therefore the li- 
 ving and being of our Sauiour in this life, is no 
 hindrance,but that he might undergoe them. This 
 I lay to prevent a weak plea of tome thatdefire to 
 tie and intail all the pains of Hell to another life, 
 and the place to be Hell, and they thinke that no 
 man can fuffer the pains of Hell, except, he bee in 
 the very place of it 5 againft which-cavill, this 
 truth doth profefly march, for the timeand place 
 are but common circumftances r the main fub- 
 ftanceofic, is not in regard of time o^ place, but 
 inregard of the fierce difpleafure of Gdd, which 
 feizeth upona creature* and the veine of venge- 
 ance which is let into his foule, if Cod would 
 be prefect with a man by his favour, though hee 
 were in the place of Hell, yet he mould bee as it 
 were in Heaven : as Efay o. 3 3 . Tofbet is prepa- 
 tedof old) the burning thereof is. fire and much wood r 
 and the breath of the Lord as a river of brim ft one 
 doth \indle it : fe that wherefoever the ftreameof 
 the brimftone of Gods wrath feizeth, there is 
 Hell: againe, the place is no part of debt, and 
 therefore it is no part of the payment, but the 
 paimentofthe mony that makes the fatisfa&ion: 
 This is that which is fpoken concerning^ Adam y 
 Thou fhalt die the death : hee doth not fav, thou 
 flialtgoe to Hell : the wicked goe to Hell be- 
 caufe they cannot pay, as thedebter goes to pri- 
 fon,becaufe he cannot pay the debt: all that la- 
 ttice requires is this, to have payment • heedoth 
 notfay thow flialt goe to Hell, but becaufe rh<* 
 
 wicked 
 
 f \ 
 
2 io The Soidrs luftificaitcn. 
 
 w icked cannot fotisfie the juftice of God,and an- 
 fvver the Law, therefore they areiimpriioned, and 
 cooped upinhell,anditmaybe moreplain thus- 
 there are many reprobates in. this life, that have 
 notonely hell m expectation, but thev have it (o 
 far in fruition- when the Lord wounds the fpirit, 
 and the terrours of the Almightic incampe a 
 n nand ftab him to the very heart, and they are 
 in the very beginnings of hell. Now becaufe the 
 wicked cannot beare the wrath of God, but they 
 would brcake under it ; therefore they mu ft die, 
 that they may be made immortall, and be able to 
 furferall thewrath of God forever: butpur Sa- 
 viour niay as well'pay the debt -in mount Goko- 
 tha, as in the prifon of hell. 
 
 Secondly, fome paines of hell were-endured, 
 and may be endured, by our Saviour, and yet the 
 unic n of the manhood with the Godhead might 
 ftill be untouched, and noway in the world bee 
 blemimed, though there were a feparation, and a 
 withdrawing of the fenfeof the fveetnelTe of the 
 favour of God, yet this was not the reparation of 
 the union, butonely of the loving countenance 
 of the Lord, the humane, nature faw not nor felt 
 not thofe gracious fmiles which formerly it did, 
 yet hee was ever united to the Godhead, and ever 
 fupportedbythe Godhead, and hee did ever reft 
 upon God, this doth cut in funder the cavils of 
 Beliarmmr.^s itwas with foJh he was able tograp- 
 ple with a great deale of Gods wrath by faith ; 
 andtlierefore he faith, Though thou kiU/ne, yet mil 
 Itnrtin tfee h Gods killing anger, agd frfosZV&i 
 
 fting. 
 
The Soules IuffificarU». %\j 
 
 {ting flood both together in this in the meafure 
 of it: Now if a poore faint of God can doe it, 
 and is able to beare the intimations of Gods 
 wrath, then much moreChrift, being God and 
 Man,might doe it, and yettruft in him, and never 
 bee feparated from him in regard of the union of 
 the fowle of our Saviour; for as it is with the 
 death natural! in the body of our Saviour, as the 
 body of our Saviour died, and in dying, fuffered 
 death naturall, as an erfed of Gods wrath, God 
 fmote him • howfoever the body died the death 
 naturall, yet the Godhead was ft ill united to the 
 body of our Saviour in the grave, and brought 
 foule and body together againe ; fo that the uni- 
 on with the Godhead is ftill maintained . fo it is 
 here, die foule of our Saviour might be feparated 
 from the fenfe and fweetneffe of Gods favour 
 and mercy, and yet the union betweene the God- 
 head and the Manhood bee ftill maintained ; as 
 God might leave the body to the death naturall, 
 fo he might leave the foule to akindeof fuperna- 
 turall death, and the foule might want the fenfe 
 ofthe fweetneiTc of the favour of God, and yet 
 thcunionnotbe brokejyoff : for why could not 
 our Saviour beare this cur fe, as wellas any other 
 part of it, and not be blemtflied ? this brought 
 punifhment upon our Saviour, but it puld not 
 away any grace which hec was pofleft withall : 
 obferve thefe three particulars herein: 
 
 Firft, the Godhead in thedeath of our Savi- 
 our was faftned and united infeparably to the 
 maRhood,and did fuftaine and fupport the man- 
 hood. Ff Secondly, 
 
2l3 The Sanies luftificati&n. 
 
 Secondly, the Godhead did prefervetbe man- 
 hood from corruption,. and did Maine and fup- 
 port the Manhood. 
 
 Thirdly, the fenfe and fvveetnefle, and the fee- 
 ling operation of Gods mercy, and favour unto 
 the fbule, was retrained from both, and the wrath 
 of God ieized upon both. 
 
 Thirdly ,our Saviour fullered paine in his (bule 
 as ne was our Mediatour in our roome, and in our 
 ftead, and as he had our finnes imputed to him : 
 The Manhood bore the fufferings, and the God- 
 head fupported him in the fufferings : this con- 
 clufion I thought good to adde, to meet with a 
 ftrange dream of Bellarmine^ and that is this, faith 
 hc^ if the Lord-Jefus Chrift did fuffer the wrath 
 of God the Father then the guiltlelTe fhould 
 have beene condemned, and the innocent puni- 
 fhed • and how can God doe this ? or how can 
 our Saviour fuffer this ? Is not God the Father 
 unjuft,.to punifh the juft ? and Chrift unwife,to 
 fuffer as unjuft, being juft ? lanfwer, it is a filly 
 vveake cavill,therefore take but thefe two refpe&s 
 with you, and you iliall fee it will bee plaine, for 
 as Chrift was in himfelfe£on{idered,he was guilt- 
 lefle, and therefore approved of, and beloved of 
 the Father : but as hee tookc our finnes, and our 
 guilt upon him, hee was accounted as a {inner, 
 though he was not a (inner, and he tooke our fins 
 on him by imputation ; and therefore no reafon 
 but he fhould fuffer them,andthepunifhment of 
 them, not in regard of any finnethat hee had or 
 did-, butbecaufe it was imputed to him ♦ there- 
 
 fore 
 
The Sodes I unification. ?I 
 
 fore God the Father condemned hirnlTgiiikle^" 
 fo rims the phrafe of Scripture, Hee fujfered for 
 *ur fwnes^ and the chaftifemem of our peace was *f- 
 onhim^ and by his ftripes we were healed : he fufre- 
 red not for any finnes that he had committed,but 
 for the condition of all finfull nature imputed to 
 him, and thefe divers refpe&s wee doe pra &ife 
 for ordinarily \ye are bound to love a creature as 
 God made him, and then to hate him as hee 
 makes himfelfe finfulf, the Judge goes to the tri- 
 al! of a ififi print, and his fonne comes before 
 him in the perfon of the debter : now though the 
 Judge love him as a fonne,.ytthewillcondemne 
 him as a Cwaie ; the Judge loves and pittics him 
 in one regard,but yet heepafleth fentenceagainft 
 him in another regard : So it is here with the 
 Lord Jefus Chrift, when God the Father ftands 
 upon the tribunall of juftice, and was pleafed to 
 follow the fuitagainft the partie offending, our 
 Saviour fteps into our roome, and fubmitshinv 
 felre to the cenfure of the Father, and as we were 
 accounted, fo he was content to bee accounted . 
 and as we were to fuffer, fo he was content to fuf- 
 fer for us : God the Father loved him as he was 
 God,andholy, and innocent • yet he condemnes 
 him, and lets m his wralji upon him as he was to 
 beareour fins, for God the Father might love 
 Jefus Chrift, and yet give his body to death 
 uaturall: fo God the Fathet might love the foule 
 of our Saviour, and yet give it over to painc fu- 
 pernaturall; al! the world confefleth that it was 
 without anger that Chrift died, and yet the Fa- 
 
 F f 2 thcr 
 
220 
 
 The Souks Iu&ifcfition. 
 
 ther flew him : this conclufion helps us to the 
 interpretation of that place, Matthew a7-4f • M ) 
 GoL ms Cod, why bafl thou forfakenmee I He was 
 a Father to our Saviour: and our Saviour a Son 
 
 to him. , M , . 
 
 Fourthly, whatfoever pumfhment proceeded 
 from the Father, our Saviour tooke it upon him- 
 felfe • yet fo, as neither his fins deferved it, nei- 
 ther did he finnc in bearing of it, nor yet was ; hee 
 overwhelmed in bearing of it, as the wicked are 
 which are damned, butheewreftledwithit, and 
 overcame it . hee firft tooke upon himfelfethat 
 fhould have come upon a beleever • when the 
 wrath of God comes out like a Lion to take the 
 finfuli fons of men from off the earth, and the 
 fca of his indignation flowes in amain, then the 
 Lord Tefus Chrift fteps in between the wrath or 
 the Father, and the foulc of a beleever, andhee 
 bears all, Uhn 18. u. when Peter would have 
 refcued our Saviour from the highPriefts, Our 
 Saviour fatd^frjfer it to bee fo y fut uf thy fwrd tnto 
 itspUce- fhaUim dnnke of the ctywhtcb myF*, 
 thfrjriveth me todnnkeofl hee doth not fay (hall 
 I not fip or tafte of*he£up,but,/M / not dnnke 
 .fit I that is, hedrlnkes the cup of wrath which 
 was prepared for poore ? Hhners,cleane oft h there- 
 fore EU»6%. a.heefsfaid to tread the*>me-prtj]eof 
 TfJZslrlh alone fr did fqueefe it all out:ob- 
 fervetfeefe explications in thiskinde, and know 
 thus much, that the want of the fenfe and feeling 
 and operation o9 Gods love, and the feeling of 
 the ifid^itttion of Gods wrath m it feifeconh- 
 
 
Tbt Settles luffificatiiftt, 2a * 
 
 dered, it is not a finne, but fofar asour finnes 
 dcferve this wrath of God, and deferve this repa- 
 ration, and fo far as we out of our mfidelitie daft 
 the fwectnelte of Gods love, we fin m this kinde- 
 but none of all this befell our Saviour the bare 
 want of the one, and the fenfeofthe other is not 
 a finne, but we fin inbearing it. It is a fvyeet ob- 
 fervation of the Schoolmen, that our Saviour 
 cried, my Gad, my God, even in the lone o .the 
 fvveetneiTe of Gods favour . and when Chritt 
 complaines, and fweat water andblood,yea clods 
 of blood, fo that his heart broke within him un- 
 der the fierce indignation of the Lord : this fierce 
 indignation may be attended two wayes^or there 
 are two things in it : I fay in the feparation or 
 Godfromthe foule, there are thefe two things to 
 be attended : Firft,awant of that grace,and hoi i- 
 ncue, andconfidenee, whereby the foule mould 
 clofe with God, that howfoever God goes away, 
 yet the foule mould follow him, as Iacob did af- 
 ter the Lord, when hee faid,r wiUmt let thee^t, 
 unlefletkvi blejjc met ' Now it is one thingwhen 
 Godgoesaway, and it is another thing when we 
 pufli him away : therefore that want of grace^nd 
 holineuc, and confidence, whereby the foule 
 fhould cleave to, and clofe with God, this is 
 one thing which caufeththe feparation of God 
 fronvus : tfois is on our part. 
 
 Secondly, there is another worke on Gods 
 part, that howfoever the Toule ftands God ward, 
 andChriftward,and it cleaves to him as /^did 
 that would truft in him, though he kild him : yet 
 
 Ff 2» Goal 
 
 V' 
 
222 The Sotdes IuB if cation. 
 
 God may withdraw the (weet refrefhing operati- 
 on, and the fenfible conveyance of his mercy and 
 compafTion from his foule, and hefrownes upon 
 him„ and plucks away the hold, and Jets in his 
 indignation upon him : the fir ft of thefe two can 
 never bee without finne, and it is a hainous finne 
 when our foules fit looie from God, and when 
 we fhall leparate our felves from the mercy and 
 goodnefTe of God, and are weary of Gods pre- 
 face in his ordinances, as many wicked men are, 
 and are weary of the promiies, and fay as thofe in 
 lob did, Depart from u.< ? for wee defire not the know- 
 ledge of thy w ayes : this is a curfed finne, and this 
 never was, nor could not be in our Saviour : but 
 now that the Lord may plucke away the fenfto£ 
 his love and favour, and take away the operation 
 and conveyance of his mercy : this God may 
 juftly doe as he feeth good : this was not a finne 
 in lob, that God did take awaytfee fenfe of his 
 Jove and mercy, and feemed to be his enemy ,buc 
 it lob had gone away from God, as God did from 
 him, then he had firmed, but hee held God ftill .- 
 this was not a finne in A>£,that God did thus for- 
 fakehim, though haply it was through his finne 
 deferring it : ail this did" befall our Saviour 
 Chrift,and yet he was full of holineiTe, and hangs 
 upon God, and faid<, My God^my God^ why haft thou 
 forfakenme I And God was angry with him, be-, 
 caufe he had our finnes upon him • but the firft 
 of thefe was not in Ghrift, hee did not depart 
 from God : the fecond was inflicted upon our 
 Saviour, and that might be juftly 5 this ads much 
 
 light 
 
The Sotdes Iu H i feat ion % 222 
 
 light to thofe paflages ; thofe two ardent peti- 
 tions of thofe two worthy lights, Mofis and Saint 
 Paul> Exodus ^i. 32. M fes perceiving that the 
 Lord was ready todeftroy the Ilraelites for their 
 iinnc, he faith, Now if thou pardon this finne^ thy 
 Mercy fa all appeare^ but if thou wilt not^ then raj'e mee 
 out of the bookeofltfe which thou had written : and in 
 Rom. 9. 3 . Saint Paul forefeeing the rejection of 
 the Jcwes,and that God would throw them away 
 for iixtcen hundred yeeres together y the good 
 man feeing the difhonour that was like to come 
 to God, Sc the utter deftru&ion of the people of 
 the Jewes, he faith, / could even defire to befeparated 
 fromChrifj&to be cut. offfrotn the Nation of the Iewes i . 
 that they might not beforfaken of God : Now fhould 
 a man pray to be removed out of Gods pretence, 
 and to be Separated from God for ever, and to be 
 cut off fromGod,and to be feparated from Chrift 
 Jefus? no, fortius were finfull •' either it fignirles. 
 that Paul fhould have his heart loofened,.and fit 
 loofe in his affections to God, and to Jefus. 
 Chrift : this P ami did not pray for, for it is a hor- 
 rible fmne,and it is an argument he hated- Chrift 
 andhimfelfe too. Now fofarre as it implies our 
 want of Jove to God, and our want of depending 
 upon God, it is a fearfull fmne, and thefe holy 
 men did not defire it : but this is the meaning, 
 they were willing to have fufrered the want of the 
 fenfeand feeling of Gods love and favour for the. 
 prefent : though they would have loved and clo- 
 fed with God ftill, yet they would have beene 
 content to want the. fenfe of Gods love, that. 
 
 God^ . 
 
224 
 
 The Souks I unification. 
 
 Gods dory might have beene advanced, and the 
 falvation of the Jewes furthered :■ fo it was here 
 with our Saviour Chrift, for howfoever accor- 
 ding to his humane nature hee did feare the death 
 natural!, and the wrath which hee faw comming 
 upon his nature, and therefore he fcid,*/tf **/*/- 
 fible, let thts cup paffefrom tne y he might doe it, 
 and God by reafon required it, that a manbelen- 
 fible of mifery, yet accordingto the hohnefle of 
 the will of the Father, hee did not pray agamft 
 thefe, but prayed for thefe, and for the bearing of 
 the punirtiment : for he was fent forthis end, and 
 it was apart of the Mediatourlhip : this is the 
 meaning of that place, Iohn 12. 27- ™" ) h * a r ' 
 f* % Father (ave we from this bwre I no Jmt therefore 
 came I unto this houre . that is, ^the houre of death • 
 He came into the world forthis end,andtheretore, 
 he fubmits himfelfe : Thus much for the opening 
 of the firft part ofthis conclufion ; that wnatlo- 
 evcr wrath fhould have come forth from the Fa- 
 ther upon the faithful!, Chrift didbeare it all. 
 
 Nov? the fecond part is this ,Chnft fo bears it, 
 that his owne finne never defervedthis wrath of 
 God, nor hee never finned in bearing it, neither 
 was he overwhelmed in bearing it,but he wreftled 
 againft it, and overcame it : it implies two things, 
 and it prevents another cavill. < 
 
 * Firft, the paine ofthefoule comes either from 
 a caufe without, or a caufe within, or from both : 
 If a man were to goc to hell, it came either from 
 his owne finne deferving it, or from Gods wrath 
 infixing it, or from both ; now Chnft did 
 
The Soules IuBific&tidn. 325 
 
 fuffer punifhments in his foule, but not fo farre as 
 they came for his owne finne ♦ thecaufc from 
 within is finfullanddetcftable,butthc caufe from 
 without is holy and righteous 5 therefore all that 
 •which came from God* wrath inn" i&ing punifh- 
 ment, ail that ChriOTid fuffer vyas fo ; but the 
 wicked have a caufe of finne within them,and that 
 Chrift having not, htf needed not to fuffer, and 
 becaufe he had no finns in him, he did not fuffer 
 all pains of hell s heefuffered the difpleafure of 
 Gods wrath, but yet fo much ofthepunifhment 
 as came from fin committed, that our Saviour 
 did not fuffer. • 
 
 Secondly, a poore creature bearing Gods an- 
 ger, he hath notonely Gods anger feizing upon 
 him, but alfo it overwhelms him, becaufehee is 
 not able to beare it : the plague prevails again!* 
 him, notonely the wrath of God lies upon a (in- 
 ner in hell, but it crufhethhim there, that he can 
 never goe from it : and this Divines call the ab- 
 solute damnation, fuch a damnation as overturns 
 a finner in hell, and crufheth him there for ever- 
 more. The reafon why a finner never comes out 
 of -hell, is this h becaule his fufferings are not in- 
 finitely fatisfiable, according as his finnes have 
 beene infinite to provoke God • for as Adams ^ fin 
 was infinite andprovoking,becaufe it was againft 
 his Godhead, fothe fufferings muft bee infinite 2 
 now the fufferings of Chrift were of infinite va- 
 lue, but Adams fufferings were not of an infinite 
 nature: Chrift bore the wrath of Godand wreftled 
 with it,and overcame it, and came out from under 
 
 Gg tDe 
 
77^ The Settles Ittftifycatie*. 
 
 the heavk difpleafure of God, and why ? becaufc 
 they were able to fatisfie an infinite God, who 
 was thus infinitely wronged by the finne of man: 
 therefore the fuffcrings muftbeof an infinite ft- 
 tisfying nature, as you fhall conceive thus : a fi- 
 nite finne of Adam committed againft God, was 
 infinitely provoking, but the furrerings of Chrift 
 were infinitely fatisfying, and lb aniwerable in 
 proportion to what divine juftice required- this 
 was the meaning of that placein^&f tji^jvbom 
 Codratfedtf dndhofed the formves of death Jecauje 
 it was not fofible that heefhotdd bee holder* doivne of 
 death • and it is the meaning of that place, i Coy. 
 15. 54. D emh is foal/owed ' if iHTiHori^Chnfi en- 
 dures riraih and overcomes it; and John 16.10. Chrift 
 mti cmvince the frwld of finne y 4nd ofrighteoufnejje^ 
 why of righteoufnefle ? for I gve unto the Father • 
 and why dothheegoetothe Father? becanfehee 
 hath paid the debt to the' iu term jl: heedidfatisfie 
 juftice to the full, for had he not fatisfied juftice, 
 he had beene kept in the grave till this day, and 
 wee had beene condemned • but now heehath 
 borne and fatisfied all, therefore hee muft come 
 forth to immortalitie and glory. Remember 
 thefe conclufions, and think thus, hath my Savi- 
 our done all this for me ? well, I will remember 
 if, and. thinke upon it,and 1 win lay it by raee for 
 ever. 
 
 The fiftconclufion followes.a^d that is this i 
 
 The defperationof a damned foule in hell,and 
 
 the eternitie of torments, they are no efifentials of 
 
 the fecond death, and therefore they could not, 
 
 nor 
 
The S gules Iuftipeation. 227 
 
 «-' . ■■" - <■■■■■- * ■ ... ..- ._ — ■ ■ , „ 
 
 nor ought not to be fufced by our Saviour : this 
 Hay to ftop the mouthsof all Popith Jefuites, 
 and efpecially ot'Bellarm^ whothinke to caft a 
 great fcandall upon Cthin and others in this 
 kinde : let mc open both the partsof it $ firft, the 
 damned in hell defpaire jthereiore,(aidi£<?#4m/#<*, 
 ifChrift fufferedthe pains of the fecond death, 
 lie did defpaire, and did fufferthe painesofhell 
 for evermore. Oh foolifh creature, who will be 
 fo wicked as to fay thus > Therefore that you 
 may fee this cur fed opinion, confider two parti- 
 culars in this defperation ; 
 
 Firft, the nature of defperation, what it is : l 
 
 Secondly, I will fhew that this defperation is a 
 tio part of the fecond death. 
 
 Firft -of all; for the nature of ir, what it is : de- * 
 fperation as the word carries it, is to caft away all 
 hopeand expectation of any good • this is pro- 
 perly to defpaire : For if there be any good things 
 w ith us, then we are feid to have them in pofTem- 
 on, and fruition *. but if good things are abfent 
 from us, then we arefaid to expeclthem, and to 
 hope and wait for them^and hope faith it may be 
 othcrvvife : this is thatw.lnch bearesup thefoule 
 in the moftheavie brunt: But for hope, the heart 
 would breake/aith the Proverb : and it is true in- 
 deed, in the greateft miferiesthat can befall us, 
 and when we feele nothing, nor finde nothing, 
 nor have nothing in fenfe, yet hope faith it may 
 be otherwife, and though now I am flnfull and 
 miferab'e, yet I may bee pardoned, and though 
 now in the gallof bitterneffe^yet I maybe purged 
 
 G g 2 and 
 
"JTg* " Tbt Souks Justification. 
 
 and fan&irled^ and though now I am a damned 
 creature, yet I may bee fuccoured and delivered. 
 This is that which fometimes bears up the heart, 
 and it is that alfo which beares up the hearts of 
 the wicked many times here upon the earth:when 
 the Lord lets in the horrour of heart,, and filsthe 
 foule with his indignation, his heart would finke, 
 but that a little leane ftarved hope fupports him, 
 and he fees that Gods will is not yet fully revea- 
 led, but that he may be faved : and he faith, this 
 confeience may bee quieted, and this foule may 
 be faved, andthefe fins may bee pardoned - now 
 defpaire is the quite contrary,whenthe foule hath 
 no good in expectation, and that which cuts the 
 heart firings of a mans confolation, and plucks 
 amans comforts upby theroots, as hee hath no- 
 thing for the prefent , fo all means and wayes o( 
 gettingany good are cut off, andthenhe cafts off 
 hope, and never lookes to God more,becaufe he 
 never lookes for mercy from God h and then 
 hope goes out and faith,Oh when will it once be, 
 cafinot thefe finnes bee pardoned, &c ? And at 
 laft hee fees there is noway of getting any good, 
 and therefore hee never.lookes for mercy more, 
 butexpe&s hell and damnation, and cries out, I 
 am damned, I am damned : This is defpaire, and 
 this is the nature of it. 
 
 Secondly ,this defpaire is not any part or eflen- 
 tiall property appertaining to the pains of the 
 fecond death, whether we lookeat the withdraw- 
 ing of the fweetnefTe of Gods love, or whether 
 wee looke at the infU&ing of the wrath of God 
 
 upon. 
 
The Souks /unification. 129 
 
 upon the foule, this is no part of them r for be- 
 fides that which Divines will obferve, namely, 
 that all punifliments are paflftons, and they fufter 
 them ; but defpairc is a worke of the creature, 
 and it'iflfues from himfelfe, and the creature doth 
 it, and therefore it cannot properly bee a punifh- 
 ment,norany part of the fecond death-but befides 
 all this which they obferve,this defperation fo 
 opened, it is fo farre from being any part of the 
 fecond death>as that it is not axonfequent which 
 nextly followes from the fecond death, but from 
 the weakneflfeand finfulnefle of the creature. De- 
 fperation is not any effect flowing immediatly 
 from the wrath of God upon the creature, but it 
 proceeds and comes dire&ly and immediatly 
 from the weaknehe and finfulnes of the creature. 
 Imagine thztyee faw the Lord Iejus Chrifi commtng 
 in the clouds with thousand thousands of his holy 4 K - 
 gels y and the thrones were fet up, and adfiejh appeared 5 
 the jheepon the right hand, and the goats on the left 
 handy and the Lord tefus Cbrift pajjeth thedoome, and 
 the fentence agaM ibem> faying, Goeyee curfed into 
 txerh&ing fire : Now when a poore damned crea- 
 ture feeth that the fenten.ce is gone,, and feeth the 
 .good wil of God pafs'd upon him, and thepower 
 of his wrath now to bee expreft to the full againft 
 him,and he apprehends the will of God now ful- 
 fild never tobe croft more, and the decree of God 
 is now expreft never to bee altered more, and he c 
 feeth the gates of hell now fealed upon him, and 
 that tfce Lord hathcaft upon him tbetombftone 
 of his wratb,and.tbat he is buried under the power 
 
 Gg. I ©f 
 
2 2o The Souits Iufttpaitim. 
 
 of the fecond death, and now he feeth the time is 
 gone, and the jufliceof God can never bee Milk 
 lied more, and this power of the Lords wrath can 
 never be removed : Oh the time was, that I had 
 the word and the power of it to quicken me, and 
 to informe me, and the Spirit of God to ftrivc 
 withme 5 and then there was lome hope^ but now 
 the decree of God is mad<s unrevokable, and this 
 wrath I (hall never beare, nor never remove.Therc 
 is now no word, no praying, no hearing, no con- 
 ference, no mercy, nor faivation to bee hoped for, 
 and fo the foule lookes no more for any good, 
 beeaufe the Lord hath fo peremptorily fet downe 
 Jiis doome- thas the foule breaks under the wrath 
 of God, and is not able to fatisfie,and the wrath 
 of God can never bee removed, the fire will ever 
 burne, and the worme w ill ever gnaw, ahd now 
 the foule cafts off all hope • and this is the mea- 
 ning of thofe phrafes, 2 Pet. 3.7. and in the 6. 
 verfe of the Epiftle of lude, where (peaking of the 
 devilsjthe text (aith,71^ art reserved in everlafting 
 chains under darknesjo the judgement of the great day: 
 the devill is hopelefle, he hath no hope of goo<^ 
 nor (hall never receive any good: but our Saviour 
 Chrift that was able by the power of his God-j 
 head to fufrer this wrath of God, and to (atisfi? 
 juftice, and tofupport himfelfe under this wrath, 
 and to come out from it^ he hath a certaine hope 
 to pleafeGod the Father, and to have everlafting 
 blifle and happinene with him 5 there is hope 
 with our Saviour, becaufe he can beare and (atif- 
 feand come from under this wrath. Take a bafbn 
 
 of 
 
The Soules Justification. 331 
 
 of water, and caft it upon a few coales of fire, and 
 it will put them clean out, but throw the fame ba- 
 ton full upon a great fire,and though it may damp 
 it a littlest firft, yet it cannot quench it, but ra- 
 ther increafeth the flame, and makes it burne the 
 fader : whats the reafbn of this, that it qnench- 
 cd the little fire, and not the great fire ? it was not 
 firftly and nextly becaufe o£ the coldneffe and 
 crofneffe of the water to the fire, for the fame wa- 
 ter was as cold upon the great fire, and as croffe to 
 the nature of the great fire • but the little fire was 
 too wcake of it felfeto bearethe coldneffe of the 
 water, and therefore it was quenched ; but the 
 great fire was able to beare the coldneffe of the 
 water, and therefore it was not quenched: foit 
 is here, tfe wrath of God is like this water, as Da- 
 vid faith, All thy reaves and billowes have faffed over 
 me>, t^hat is, the waves of Gods indignation, and 
 the dcean lea of Gods wrath : when this falsupon 
 a pobre weake finfull creature that cannot bcare 
 this, but breakes under this wrath, and cannot 
 take off the vengeance of the Lord, but finkes un- 
 der it ; this creature defpaires of all helpe, not 
 becaufe oft he wrath of the Lord firftly, but be- 
 caufe of the weakneffe, and thefinfulneffeofthe 
 creature that could not beare the wrath of the 
 £ord : and hence he defpaires, and thefoule faith, 
 tilas, lam weake, ar.d a poore finite creature, and 
 this wrath of the Lord is ofan infinite vigour, I 
 fhall never be able to beare it, nor to get from un- 
 dent : therefore I defpai^eand caft away all hope 
 of helpe ; but the Lord fefusChrift being per- 
 
 v feci:- 
 
' 2 , 2 The Sottles luftifcttion. 
 
 fe& God, andperfe& man, having a great flame 
 of holy affe&ions kindled in him by the fpirit of 
 the Father, this did atfiflhiro hereby to bcare the 
 wrath of God in his foule,and not onely was hee 
 able tobeare it,butto overcome it ^ and although 
 hee were toned up and downc in the fea of Gods 
 wrath, yet he was not drowned h and though hee 
 fipped of the poyfon, yethe was not poyfoned : 
 therefore he bore the paines of the fecond death, 
 and overcame them, and did not defpaire h heex- 
 pe&edto receive good,becaufe he knew he fhould 
 have good: thus our Saviour, lobn i?. Jo. when 
 he had fo deeply drunke of the cup of afrli&ion, 
 he (aid, now it if pnifhd^ that is, now the fierce 
 indignation of the Lord is over. Take a little 
 ehilde or infant new borne, and lay it in a little 
 ftreame, if no man come to fuccour it, there can 
 be no hope that it will live, not properly becaufe 
 of the water, but becaufe the ehilde is weake, and 
 not able to keepe it felfefrom being overpowred 
 by the water : and therefore there is no hope to 
 have reliefe for it -, but let a ftrong man come, and 
 he will not be drowned by the ftreame, for hee is 
 of height and ftrength either to wade thorow ir, 
 or elfe to fave himfelfe by fwimming : fo there 
 is the ftreame of the indignation of the Lord: 
 Now God will not help a poore finfull creature, 
 and he cannothelp himfelfe,therefore the ftreame 
 will deftroy him, and there is no hope, for he is 
 never able to free him(elfe,becaufe God will not, 
 and he himfelfe cannot -but the Lord JefusChrift 
 that hath skill and power, becaufe he is God, as 
 
 well 
 
'** ' ' ■ ' ' ' i ■»! M m ii « f ii i i^mmmm»« ii i at— i ii « i. .. 
 
 The Settles luFtipcsmn. 233 
 
 well as man -therefore though he beare the wrath 
 of God, yet becaule heeis able to wade thorow 
 it > and to beare it : therefore it is that he will de- 
 liver himlelfcj and all us with him. Thus ye fee 
 that defperation ii a confequent that followes 
 from the finfulneffe andweaknes of the creature, 
 and that it is no part of the fecond death. The fe- 
 cond part ofthis conclufion followes, and I de- 
 fire it may bee attended to by all you that are 
 wcakc ones 5 for this objection doth put many 
 Divines themfelves to a (tend, and yet the cafe is 
 very cleere fofarre as my lightandline ferves me. 
 
 Secondly, the eternitie of the punifhments,fay 
 they, for if Chrift fuffered the pains of the fecond 
 death, then hee muft be in hell for ever. It is a 
 weakeand a finfullplea ; I fay our Saviour might 
 and did fuffer the fecond death, and yet not the 
 eternitie of it : I befeech you to take notice of 
 two things herein. 
 
 Firft you muft take notice of the difference 
 betweene the death threatned, and the death de- 
 nounced,andbetweenethe torments of hell :alfb 
 betweene the eternitie o£time, and the circum- 
 ftances of time, that may bee altered and chan- 
 ged, as the debt or punifhment is fully fuffered 
 or not fuffered : As for example, the time of a 
 mans lying in prifon is no part of the payment, 
 but he doth lie in prifon becaufe hee cannot pay 
 the debt : as thus • A man is in prifon for a thou- 
 fand pound, & he muft lie in prifon ten years,be- 
 caufehe can pay but a hundreth pound a year-but 
 »ow let & rich man come that can difcharge the 
 
 H h pay- 
 
2J 4 The Soules IuH'ijicatim. 
 
 payment within ten monetbs , or ten dayes,or tea 
 houres • it is as well if he doe it in ten houres, as 
 if he did it in ten years, nay it is better done: Juft 
 fo it is here, the debt is this • In the day that thou 
 eatefl thereof, thou jhalt die the death : the punilh- 
 ment is death, and every poore creature muft die 
 the firft and fecond death : Now becaufe a poore 
 creature cannot fatis fie Gods juftice in this hie, 
 (for if God fhould but ]et in the power ot his 
 wrath in this life into the foule>and fill the foule- 
 with his fierce indignation, it would kill a man 
 even in this life)thereforethe Lord by death takes 
 away a poore creature, and drags him downe to 
 hell he doth arreft him by confeience here, and 
 faith, Thou haft finned and deferved wr*th, and 
 thou canft not beare my wrath here ♦, therefore 
 thou (halt die and be made immortal), that thou 
 maift beare it for evermore -becaufe a man cannot 
 pay it now,thereforehe is paying of it : to all 1 etcr- 
 nitie, forhce is never able to pay andfatisfiefcr 
 the whole fummerbut now the Lord jefus Chrift 
 hathcaflh ready at hand, and is able to lay downe 
 the payment for all the, faithfull to the full : Iiee 
 kyes downe the life n«urall,and heealfoiufrers 
 the pames of the fecond death \ therefore hee is 
 able to deliver himfelfe,and all thofe that are his 
 rfel. Firft of all,hath our Saviour thus fuffered^nd 
 
 hath he ftepped in betweene the wrath of God 
 theFather and the faithfull ? Juftice faith, that 
 foulehath finned, and muft be damned, and an- 
 ecr faith, I muft breakeout againftthat poore 
 foule i then the Lord Jefus Chrift fteps m and 
 5 faith 
 
The Swles lufkificativ*. 2 2K 
 
 faith, I will beare all, and undertake the fafisfi- 
 ingof all s I will beare all thofe punifhments due 
 unto them : you that are bclcevers and have a 
 fhare in Chritt, unto you I fpeake 5 labour thou 
 from hence to fee the hainoufnefle of finne, and 
 to hate ir, becaufe it hath brought all this evili 
 Hpon thy Saviour, and would have brought the 
 fame upon thee, had not the Lord Jefus Chrift 
 ftepped in betvveene thee, and the wrath of the 
 Father .Oh looke what thy fin hath done unto the 
 LordJefusChrift,andfeeif you can love it,&take 
 contentment in the comiflion of k :Let me teach 
 you how to do it: fend your thoughts afar off,and 
 lee our Saviour in the garden crying out, and fay- 
 ing, My (bub is exceeding heavie unto the death, my 
 foule is even befit wiih firrowes • oh watch And pray: 
 And alfo when he was in that bitter agonie in the 
 garden, Andhe frayed yn mire earnejtty, and hee 
 ^retched out hisprayers^ihat it broke his heart almost ; 
 behold the teares in his eyes, and the clodded 
 blood that came from him, and his foule was al- 
 moft broken within him, under the fierce indig- 
 nation of the Lord : and he fell upon the gromdjml 
 yet all this would not defc the deed : follow him 
 to the croffe, and feeing him attended with the 
 fouldiers, and pierced thorow with a fpeare ; fee 
 then if thou caaft love thy finnes that have done 
 all this; and further, when you have feene him 
 thus nailed to the crofle, and pierced thorow 
 with a fpeare, then if you have any hearts of men 8 
 < I doe not fay of Chriftians ) liften a while, and 
 here thofe hideous cries, My God y my God^whyhaf 
 
 Hh 2 the* 
 
It7<r~ The Soule* Iu ft ideation. 
 
 thou forsaken me I Oh brethren it went very heavy 
 with our Saviour i Now imagine that you heard 
 thofe heart breaking fighes which broke the hea- 
 vens, and let them breake thy heart too : Oh goe 
 your wayes home I charge you in the Name of 
 Jefus Chrii\and anfwer yourowne hearts, or ra- 
 ther anfwer the petitions of our Saviour,, and fay. 
 Lord, w hy haft thou forfaken ? Oh Lord, it was 
 for my pride, and my contempt of thy word, and 
 my.defpifing of holy dutdes,andfbr the reft of my 
 finnes, I fhould have beene forfaken, and thai 
 waft contented to bee forfaken for me. Oh can 
 you confider of this and love your finnes ftill, 
 which have brought all this miiery upon a Savi- 
 our ? if you can love your fins- now ,doe • and if 
 you can harbour that pride and ftubbomneffe in 
 your hearts which would have pluckt the heart 
 out of Chrifts body,and his foule from his body, 
 then doe ; can it bee poffible that men fhould 
 harbour fmne in them,, if they did but know what 
 it hath done to them, can you fee itand not hare 
 it ? Oh behold that finne which hath caufed God 
 the Father to be angry with thy Saviour, and'doe 
 thou hate it, and let thy foule for ever loath thy 
 finne which hath caufed Chrift thus to doe, to 
 come downe from heaven, and to bee tortured by 
 wicked mifcreants,andtocry oxt^My Godjny 6od y 
 why haft thou forfaken met and as fin hath caufed 
 God the Father to punifh thy Saviour, fo goe 
 thou and be revenged upon thy fin, and fay, Oh 
 my pride,- and my ftubbornnelle, and ray loofe- 
 Keife, and uncleanneflfe, arid bafe dru&kenneflc, 
 
 thefe 
 
The Souks fujiificatim. 2g7 
 
 the/e were the nailes that pierced his hands and. 
 his feet, they piereed his iacredbody, and puid 
 the wrath of. God the Father upon his foule; 
 therefore let mee bee for ever revenged of this 
 proud ftubborne and rebellious heart of mine, 
 and let mee for ever loath my ilnne, becaulck 
 brought all this forrow upon my Saviour. 
 
 Topreifethis ufea little more, I charge you 
 brethren, as ever you had any tender love unto 
 Jefus Chrift, or any regard of your owne com- 
 fort, goe your waves, and bee forever caftdowne 
 and humbled for tholeevilhvaiesofyours,which 
 have brought our Saviour to fucha gulfeofmi- 
 t iery, and to be angry with thofe finnes that have 
 made God the Father angry with the Lord Jefus 
 Ghriit, and take thoir revenge upon that proud 
 ftubborne heart that brought all this miferyupon 
 thy Saviour : This is thecourfc of humanitie a- 
 mongii men ; if a man knew of any one which 
 had murthered his father or his friend, whom he 
 highly regarded andhonoured, nature fhewes us 
 thus much, that our hearts would rife againft the 
 man, and you would not bee able to brooke the 
 fight of him, and you cannot endure to fee him 
 in your companies 5 . and if law and confeience 
 did not forbid it^ you could be contented to give 
 him his deaths wound, and to bee his bane, and 
 you would cry out againft him, Oh he hath mur- 
 thered my father, or my deere friend, and though 
 you would notrunupon him and kil him,yetthis 
 every one would doe, he would follow the Law 
 
 Hh 3 to 
 
j jg Tfo* Souks I unification. 
 
 to the.uttermoft,and if all the law in the land will 
 deit> lie will have him hanged • and if he might 
 have it put to his choyce what death hee fhould 
 die, lice would chufe him a death as bad as hee 
 could devife j and if he might he his Executioner, 
 how would he mangle him, and fay, thou waft the 
 death of my father, and then hee would give him 
 one blow for this, and another blow for that- and 
 fay, thou wretch, thou haft taken away the life 
 of my father., i and I will have thy life : Now is a 
 man thus inraged, and is the heart of a man carri- 
 ed with iiich. violence unto him that hathmurthe- 
 red his father^ or his firknd, and that for the lofle 
 of the . naturall . life 5 Oh then how fhould your 
 hearts bee tranfported with infinite indignation, 
 not againft the man, but even againft the £nne, 
 which is the caule of all this,and which is wholly 
 oprx»fite againft God ; and not onely becaufeit 
 hath taken away the life of the body of our Savi- 
 our, but alfo made him undergoe the w rath of an 
 everlafting father ; your firmes are they that have 
 thus tlaine the Lord Jefus Chrift, the Lord of 
 life : Therefore follow thou the law againft thefe 
 (ins, and raife hue andcrie after them, and bring 
 them to the Seffions, and iet them before the tri- 
 bunall of God 3 andcrie jufticeLord,juftice againft 
 thefe fins of mine • thefe (lew my Saviour, Lord 
 flay them 5 they have calcified my Saviour,Lord 
 crucifie them • let me have life for life, body fot 
 body, and fbule for fbule : thefe are the fins that 
 have taken away the life from the body of our 
 Saviour, and tooke away all comfort from his 
 
 foulc, 
 
The Souks Justification. ity 
 
 foule, Lord take aivay their life: thus purfue thy 
 fins, and never leave, them, untill thou feeft them 
 bleed their laft:ne\erthmke that thou haft power 
 enough againft corruption, nor never thinke that 
 thou doft enough againft them, but give thy cor- 
 ruptions onehacke more,. and confeffethy fmnes 
 once more, and fay, Lord,this pnde,and this ftub- 
 bornneffe Lord,and this loofeneffe of heart Lord, 
 thefe are they that kild my Saviour, and I will be 
 revenged oft hem, and herein conftder this, when 
 your hearts are inclining to any corruption, or to 
 any temptation of Satan $ and when thou findeft 
 thy foule drawneafide to any fin, and when thou 
 findeft fome temptmgs unto corruptions and 
 ftirrings of curfed lufts," it is good then to have ah 
 a&uall confederation of what fin hath donetothe 
 Lord Jefus Chrift,and reason thus with thy felfe 
 and fay, thefe fins were the death of my Saviour h 
 and (hall they be my delightpthefe fins did pierce 
 hishands,and wounded his foule,and fhallthev 
 give contentment to my foule ? the Lord forbid* 
 did thefe finnes plucke teares from his eyeSj and 
 blood from his heart, and {hall I make them the 
 delight of my heart? the good Lord in mercy for- 
 bid it i were it fo that our hearts were fully and 
 throughly perfwaded that all the vanities of our 
 mindes, and all the lufts of our hearts, and all the 
 diftempers of our affe&ions were thofe that ftabd 
 the Lord Jefus Ghrift,and wounded him to the 
 heart- itcouldnot bethat we mould fodelight 
 in them, and lavifh out our foules and affe&ions- 
 thereupon, nay^ndc eriely Chriftianitie will doe 
 
 if 3 
 
240 The Souks Iuftification. 
 
 it, but nature and reafbn will even compeil a man 
 to doe the contrary, could liee but reafon thus 
 with himfelfe,when corruptions tempt him, and 
 occafions call him, and lay thus with himfelfe 5 
 was.it not enough, and more than enough, that 
 the Son of God came downe from Heaven, and 
 fuffered Hich grievous pains, but t hall I againe 
 crucifie the Lord of life, and {hall I againe pierce 
 thoie bleiTed hands of his, and pierce that blefled 
 fide of his, and all goare his facred bcxiy with ray 
 uncleane (ins, and force him to crie out againe, 
 by reafbn of my finnes which I have committed > 
 this is more than brutiih, and more than favage; 
 I befeech you in the bowels of the Lord to con- 
 fider well of it : you know what Chrift. faid when 
 Saul perfecuted the poore Saints at Damafiw, 
 Sdul, Saul, why perfecuteft thou mee I It pierced the 
 Lord Chrift,when any of his members were pier- 
 ced, ^Etsp. 4. but now for flichas beleeve in 
 Chrift, and looke for mercy from Chrift, confi- 
 der how neerly it will touch him, and trouble 
 him ; not onely to have his members pierced, 
 and perfecuted, but alfo to have his good Spirit 
 grieved, and himfelfetdbe wounded. Imagine 
 you heard the Lord fpeaking, as the Church did 
 in Lament at ions 1.12. Is it nothing to you all^oh yee 
 tharpajje by^ is there any [or row like unto my forrotv £ 
 have you no compambn at all upon a Saviour > 
 what, will ye {pit in my face ? what you ? what 
 and to a Saviourtoo? and will ye pierce my fouie 
 by the corruptions of your hearts^and by the acti- 
 ons of your hands? thus the Lord Jefus Chrift 
 
 per- 
 
The Stules IuB if cation. 241 
 
 periwades you to fee fin, and to abhorre and hate 
 etupon all occasions ; and therefore let us anfwer 
 the requefts of our Saviour, and not {hew our 
 felvcs defperately wicked to pierce him againe, 
 and to renew his fufrerings. 
 
 In the fccondplace,did our Saviour fuffer thefc Vfc * • 
 paines ?then fee here the ftri&nefle of Gods ju- 
 fticc : Oh that exact precife feveritie of Gods 
 proceedings without exception of any mans per- 
 son ; God puts no difference, although hee were 
 his 4 Sonnc, butheelayes punifhment upon him. 
 This is the rcafon of that exa& dealing of God, 
 in Rem. 2.?. Tribulation andanguifb fhallbeeupo* 
 the pule of every one that finncth^ and why ? becaufs 
 Cod is no refpeBer of pet fons ; as verfe 1 1 . thats the 
 ground of it 5 and it is not onely expreft, but itis 
 alio proved undeniable, Rom. 1 1. 22. Behold, 
 therefore the bountie and feveritie of God • towards 
 them which have fatten, feveritie • but towards thee, 
 bountifulneffe : remember Gods juft proceeding 
 againft the Jcwes, and therefore it is, that the 
 Apoftle citeth all the proceedings of Gods judge- 
 ments, not onely again/t the heathens that never 
 knew him, or his enemies that alwayes oppofed 
 him,but even to his friends fiichas he had (hewed 
 much favour and mercy to : if they finne, they 
 fhall be deftroyed for their finne. But oh the juft 
 exa&nefle ofthe juftice of the Lord,how feverely 
 juft he is J for this exa&ncne is not onely upon 
 the wickedyind open profane, but upon his ovvnc 
 deare children, and they that have had his ordi- 
 nances, as in Amos^ the Prophet fhewes what fa- 
 
 Ii vours 
 
T7^ The Souks Justification. 
 
 voursthey had received, in regard of the means • 
 but yet fee how fevereiy the Lord, punifheth 
 them : but behold the miracle of juftice in the 
 Lord Jefus Chrift hisonely Sonne,in whom his 
 foule delighted : our Saviour that had but the 
 fhadovv offinne,hadallpunithments laid upon 
 him in this kind : Now anfwer me whether God 
 the Father bee not a ftri&Godor no, and a juft 
 and righteous God that would thus dealc with 
 his oncly Sonne. A man would have thought if 
 any thing in the world could have flopped the 
 band of Divine juftice,that it (hould not proceed 
 from God the Father, then Chrift he might have 
 done it j for hee had all that ever any one in the 
 world could have r If the excellency of the per- 
 fon of our Saviour could have done it, or theho- 
 lineite of the foule of our Saviour, then he might 
 have beene exempted from punHnment,. yet all 
 thefewere not able to doe it,becaufe hee was a 
 furetie • but vet a man would have thought that 
 thofe teares of blood might in fomc meafure mo- 
 derate the matter.- could not thofe fervent peti- 
 tions of his, have had fo much as fome abate- 
 ment of the puni{hment/when he cried out fay- 
 ing, Faiher^ifit be pofablejet this cuppajfe from met 
 and then againe tb" fecond time, Father, if it bee 
 poftble, let\his ctppafje from mee ; nay the third 
 tim^fatber^ifit beepojsiblejet this cup faJJ'e from 
 me. The Son of God was now upon the rackc 
 with it, if it be pofible, let this cup pap from mee^ 
 let meeonely have a fip and away, and fo let it 
 paflefrom mee, purely if anything could have 
 ~' " ftopped. 
 
The Soules luftifimUn* 14.3 
 
 flopped the hand of divine juftice, then Chrift 
 might have done it, but God would not, nor did 
 not abate our Saviour one drop of his indignati- 
 on, but Godinfli&s it all, and Chrift- futters it 
 all : behold therefore if this bee not a juft God • 
 heare and feare all you that heare the good word 
 of the Lord this day; you that thinke that Chrift 
 is made all of mercy, it is a God of your ownc 
 imagination, and your owne deviling ; it is not 
 that God which is the Lord of heaven and earth, 
 it is notthe God of hoafts, the Father of the 
 Lord Jefus Chrift : Oh fay poore ignorant peo- 
 ple, he is a very mercifull God, and full of com- 
 panion* it istrue,hee is mercifull indeed, but 
 know this alfo to thy terrour, that God is ftn<2, 
 and precifely righteous : you thinke to put off 
 God with a few good words and lazy wifhes, and 
 with a Lord have mercy upon us -and if you can 
 have but an houres time before your death to cry 
 Godmercy,ohthen you thinke all (hall be well, 
 and God will goe away with any thing ; and be- 
 caufeyou fuffer a little punifliments and arHiai- 
 ons in this life, therefore you thinke tobee freed 
 from them altogether hereafter : no no, know 
 thou (halt not carry it away fo : indeed thoil 
 haft troubles and ami&ions here, but thouOialt 
 have eternitie of torments for ever in the lite to 
 come : if tkou ftill continueft to bee a liniuli 
 wretch, and an unbeleever, there is noway with 
 thee, buttobearethy owne plagues andmiteries 
 hereafter : when thoufeeft the Sonne of God 
 himfcifecorre&ed, doft thou thinke to goe tree ? 
 
 Ii* lf 
 
244 Tb* $**ks IttftificMion* 
 
 if God would not bate our Saviour any thing of 
 it, doft thou thinke he,will abate thee any thing? 
 againe, our Saviour had our fins onely imputed 
 . to him . but thy fins thou haft committed them 
 thy felfe, and canft thou thinke to efcape, that 
 art proud, and ftubborne, and malicious, and Heft 
 and liveft in thy fins, and doft wallow in them, 
 and allow of thy felfe in the commilfion of them ? 
 no^furely God will not fpare any. blafphemer, nor 
 unclean wretch,nor profane perfon under heaven^ 
 if he did not fpare his owne S©n,he will qot (pare 
 thee, but hee will infli<5fc upon thee the fharpeft 
 punimments that can bee imagined : therefore 
 now if God bee fo fevere againft finne, then 
 let youraffe&ionsbc anfwerable thereunto 5 doe 
 you pitie none that are finfull, not onely (laves, 
 but in a childe, a fon, a husband- let us labour 
 to get a heart full of hatred againft fin in any of 
 'thefe, nay though (hee were the wife of thy bo- 
 fome, or thy childe, or thy decre friend^, if thoi? 
 feeft fin^in them, bee fure to punifti it^ efpccially 
 you that are in places of authorise, intowhofe 
 hands God hath committed the fword of the 
 Magiftracie for the execution of juftice : You 
 that are Gods vice-gerents upon earth, doc you- 
 as God himfelfe hath 'done, and: walke in his 
 way, andTo bee blefled in whatfoever you doe : 
 / faidyeare\Gods faith David y every Magiftrate^. 
 every Juftice in the couritrie, and every Mafter of 
 a family ; ye are Gods, that is, ye have the Image 
 ©f God put into you, and therefore fay thou 
 with thy felfe in this manner $ would Godfuffcr 
 
 a* 
 
_ 
 
 The Soides IustificAtio*. 245 
 
 afwearer,orablafphemcr, or a prophaneperfon, 
 or a drunkard,or an adulterer,to goe unpuniftied ? 
 and would God fuffer a prophaner o£ his Sab- 
 bath, and would not reforme him ? then whatlb- 
 cver is amiffe in thy owne foule, or in thy wife or 
 childe,orfervant, if it be in thy place punifh. 5 if 
 not, then hate it to the uttcrmoft : If God doth 
 hate fin even in his owne deare Son, though aflu- 
 mcd oneiy, then let thy heart bee alfo carried' 
 with a hatred for evermore againft it : Thus much 
 of the firft queftion,what the kindes of punifh- 
 ment were which our Saviour fuffcred, and how 
 far he fufTeredthem. 
 
 Secondly, when did our Saviour begin thefe ®u e ft % 
 futterings, and when did he end them ? To this I 
 anfwer thus i 
 
 Our Saviour Chrift begun the pains of thenar Ahfi*r~ 
 turall death from his cradle,to his grave.-I am not 
 ignorant of the diverfitie pf the judgements o£ 
 Divines in this point- but that which' I con- 
 ceive to be moft feafonable is this, hec be<nin to 
 die, as foone as hee begun to live, and thatupon 
 this ground ; l O0 ke to the cur fe that God hath 
 threarned, Gen. 2. 17. & the day that thou eateft 
 thereof, thou jhalt die the 'death . fo that Adam be- 
 gan to be a-debter, and muft beea fufferer from 
 the yery beginning of his fin j and fo all the fons 
 ot Jidbn,. they have no fooneran entrance into 
 life, but they are dying : Themeamng is this as 
 thou eateft thereof thou fta!t die . thatsthernW 
 ningof the text as it is in the original!; 4*AfcJkL 
 wafiom the beginning of thy \if c . Now when 
 
 1l 1 quc 
 
% *£ The Souks Iuftificauon. 
 
 our Saviour became a debter, heemuft alfo be- 
 come a paymafter, and he muft keepe the day >f 
 the payment : juftice requires this, and they that 
 are taithfull doe and will keepe this : now oar 
 Saviour was agood paymafter, therefore the day 
 of his humiliation was the day of his diffolution; 
 hee had forrowes and miferies even untill his de- 
 parture out of this life : nay, not onely die cur (e 
 required it, but alfo daily experience makes it 
 good ^ looke upon our Saviour as foone as ever 
 he was borne, there was no roometo bee had for him 
 in thelnne, bm hee was laid in a manger in the ft able • 
 and not in a cradle neither, but in a cratch : and 
 Herodyhe fought his life too^nd in his riper years, 
 he fuffered hunger,andcold,and backbitings 5 and 
 all thefe were but as harbengcrs to make way for 
 all that defolation and wrath which came upon 
 him. There is never a childe of Mam, butfo 
 foone as hee is borne into the world, hee falls to 
 crying, and fo he continueth in forrowes all the 
 dayes of his life, and all thefe are but dyings : 
 when the tyles begin to fall, and the thatch to 
 moulder from off the houfe, wee u fe to fay the 
 houfe will fall (hortly :. fo alL the forrowes and 
 thedifgraces that were caft upon our Saviour, (b 
 foone as he was perfecuted, they were all prepay 
 rations to his death. Againe, looke to the end 
 why our Saviour came into the world, as ini 
 John 3. 8, Chrift came to destroy the workes of the 
 devill, that as Satan brought finne into the world by 
 Adam y and fo death and condemnation by. finne ; fr 
 Chrift through his frfferings, brought in life and 
 
 fanBifi- 
 
Tbt Smles Iufti-ficattan. %aj 
 
 fantVfaation , fo that the plaifter fhouldbe appli- 
 edto the place from whence the root of the dif- 
 eafecame : As Satan brought fin into theworld, 
 and puniihments by fin,, fo the plaifter muft bee 
 laid thcre^ that all may be fully cured. 
 
 Againe, when did our Saviour iuffer paines in 
 his fbiile ? To this I anfwer, our Saviour did fiif 
 fer thefe paines, partly in the garden, and partly 
 upon the crolfe : this will be plaine if you com- 
 pare Matthew 16 .37. with Iohnig. 3©. in Saint 
 Matthew he faith, that Chrift tooke with him Peter 
 and the two formes of Zebedem y and bee began to wax 
 (orrowfuUy and to be grievoufly* troubled : nee began 
 to be forrowfull, this forrow and heavineffe was 
 the paines of his fbule : here he did begin it^and 
 in lorn lp.iQ.wben Iefvus badreceived of the vinegar, 
 he faidy now it isfinifhed : what is that ? there are 
 many interpretations upon it y but I will follow 
 that which I conceivetobee moft feafonable,as 
 thus ; // is finifhed, that is, the cup is over, thehea- 
 vie indignation of the Lord that didpurfue mee y andlie 
 upon mee, is now over • and remember this word 
 fin<jhed,doth argue that it. had a beginning. There 
 was a time when our SaViour begun to grapple 
 with this wrathof God, and #01* itisfinifhed: this 
 is die meaning of it, for it could not bee meant 
 ofall the Prophefies that were of Chrinyill whicii 
 were not fulfilled, and though fome were fulfil- 
 led, yet fome were not • and therefore it could 
 not be meant of them, as namely ofthis Prophe- 
 ne : as lonab was three day es and three nights in the 
 whales belly, fo fhallthe Sonne of mm be three daw 
 
 [and 
 
2 .j Tfo? Soa/tf testification. ^ 
 
 and three nights in the heart of the earth : therefore, 
 the text faith, that he began to bee in an avmie in the 
 garden&A when he cried, now it is finijbed, then it 
 was ended: that is, now the fit is over, and the 
 indignation of the Lord is paft : this (hall bee 
 made good in the third queftibn wherein it {hall 
 appcarc that hecdid fuffer grievous paincs in his 
 foule : Butbeforelcometothethirdqueftion, 
 give me leave to premife fome cautions, that fo 
 you may fee how the way lies . and the cauti- 
 ons are thtee 
 i Firft,that whatfoever the Scripture doth fpeak 
 
 concerning the fufferings of Chrift, it means 
 them really ; they were not fhewes nor ferablan* 
 ces,but in fubftance.^his I fpeake the ratherto 
 avoid a cavill of fome which thinke that Chrift 
 did onely fay fo, - and did not fuffer them really ; 
 this is a meere doting dclufion, and for ever to 
 be abhorred ; for unlefle we yeeld it that Chrift 
 did fuffer thefe really, wee (hake off the truth of 
 the whole dory, and fo we can have notrwe foot- 
 hold for our comfort. 
 a Secondly, I fay that whatfoever is expreft in 
 
 the Scripture, wee muft conceive of it without 
 the leaft fufpitionof finnc in our Saviour: there- 
 fore evermore maintaine a holy reverence, and a 
 holy regard oftheaaions and the nature of our 
 Saviour Chrift, that you may not charge him 
 with the leaft inclination to any diftemper. 
 2 Thirdly, our Saviour was not compeld pro- 
 
 perly to fuffer, either out of the neceffitie of na- 
 ture being vveake andfinfuli i for indeed forrowes 
 6 doe 
 
The Souks I unification. 245* 
 
 •doe come properly out of our corruptions, and 
 flow out from thence 5 and as heat and fire gcx; 
 together,, to fin and mifery go? together 5 but 
 there was no fuch matter in the Lord Jefus 
 Chrift • nay, there was no outward caufc in our 
 Saviour, that could compell him to differ mife- 
 rie;, whether he would or no : but hee did moft 
 willingly fubmit himfelfcto divine juftice, hee 
 tooke our place and became our furetie, and rfto- 
 mifed the payment of the debt freely- yet after 
 he had done thus, ltwas neceflary upon conditi- 
 <rn promifed, and hee did alfo willingly make it 
 neceflary, that before hedijl futfer thefe puni fo- 
 ments, he fhould undertake them ; and then ha- 
 vings thus undertaken, and upon certaine condi- 
 tions promifed, it was very fit and neceflary that 
 he fhould make good what he had promifed, and 
 perform e what hee had undertaken : thefe cauti- 
 ons I thought good to adde to flop the mouthes 
 of all cavils that mayarife in the hearts of thofe 
 that are weake ; for the ground of Chrifts fuffe- 
 rings was freely and willingly according to the 
 promife and agreement which was betweenethe 
 Father and himfelfe. • 
 
 • The third queftion followes, and that is this : gues7, 3. 
 whether our Saviour didfuffer in body alone, or 
 in foule alone, or in both : 
 
 The anfwerapparantly and punctually is this : ^nfwer. 
 Chrift did properly and immediatly fuffer the 
 wrath of God in his foule, as well as hee did the 
 paines of death in his body; hee did not onely 
 
 K k fuffer 
 
j^o The S&uUs I unification. 
 
 £ 
 
 differ by communion and confent betweene the 
 foule and the body j as ramely,therefore the foule 
 is-pierccd, becaufe the body is pierced, no, but 
 he did properly and immediately receive and dif- 
 fer the wrath of God in his foule, as well as his 
 body did death. The Scripture doth expreffe it 
 this way, and the Prophet foretold this in Efay 
 6\. io. G od fh all make his foule an offering for fin : 
 you know every offering implies a full payment- 
 they did ufe to confeuc their finnes over the fa- 
 crifice, and then to flay it, intimating that the fa- 
 crifice was to undergoe whatfoever puniftiment 
 was due untotlieir finnes : and fo did Chrift doe 
 in bearing our finnes, nay Chrift himfelfe faith 
 fo : Matthew 2^.38. My fouk is very h eavic and 
 for rowf uR y even unto the death : and that this mull 
 needs be the meaning of the text, it fhall appears 
 by further explication, and therefore give mee 
 leave to handle all the particulars of the fufferings 
 of our Saviour :and for our proceeding herein, 
 that I may be plaine, and that this doctrine may 
 drop as the dew, aad that every fpire ofgrafle 
 may receive fome fap and fweetnelfe, and fpiritu- 
 allmoifture there from, let me doe two things, 
 wherein I will {View you that the fufTerings of our 
 .Saviour were done partly in the g£rden,and partly 
 «ppn the croffe h and for his agony in thegarden, 
 let me doe two things : 
 
 Firft,I will fhew you what the Scripture feith 
 <Dfthat agoniein the 14, of Saint Marfo, and ia 
 ffte 2 6 . of Matthew. 
 
 .Secondly^ willnakf it good thatthofe fuffe- 
 
 rinss 
 
T%e Soules IuBification. 2 5 r 
 
 rin^s weremoft grievous fufferings, which hee 
 fuftered in his foule : 
 
 For the firft, what our Saviour fuffered when 
 he was in that agony in the garden, when be cried 
 out , Father^ if it bepoftiblelet M' cup pajje from me. 
 The Scripture discovers the pith of all that an- 
 guifti of foule, and the whole compafle of ir, 
 what it was that did thus fill the foule of our Sa- 
 viour, and that is in thefe two things; and you 
 fhall findethem both in M&rke 13. 33. where 
 the text faith, when our Saviour was to enter in- 
 to the combate, he faith thus 5 beebeganne to bee 
 avtazed) and to be very beavie .*let me exprefle thcjft 
 tiius : hee beganne to bee driven to an aftonifh- 
 ment, and to have his foule fiid with the indig- 
 nation of the Lord. Firft, our Saviour Chriil 
 forefeeing the wrath of God, and the combate 
 of God the Father comming againft him, hee 
 began to be amazed : the word in the originall is 
 this • That fo you may fee the depth of the diftres, 
 and the bottome of the cup. The word amaze- 
 ment comes from a word that fignifies to bee in a 
 ftand, or to be aftonifhed : fuchaforrow as men 
 ufe to have for the lofljb of fome deare friend 5 
 nay the prepofition in that which is added figni- 
 fies a gricfe beyond aftonifhment : whatfoever 
 griefe could befall a creature without finne, that 
 all befell our Saviour : this word carries two 
 things with it: 
 
 Firft, there comes an admiration from the 
 fuddenneife of the thing. 
 
 Secondly, a ftroke of terrour, which fmircth 
 
 Kk 2 upon 
 
*5* 
 
 The Souks IuftipcMion. 
 
 upoiuhcfoulc with the admiration of it- as when 
 a Hidden andan unwonted and an intolerable evil 
 beginncth to feize upon a man, and the ftroke 
 oflbme terrour and tearc ftrikes in and drives the 
 fouieto an amaze, and infomuch that the heart 
 faith, good Lord what will this come to ? if this 
 befall mee, what (hall become of mee? this is 
 aftonifhment. The fecond part is this,, and that 
 goes further, and our tranflation exprefleth it to 
 the full- Myfoule be^innestobe very-beai'if y thits. 
 our tranflation \ but the word goes a degree fur- 
 ther, when this forrow not onely ftrooke and 
 fhooke the heart of our Saviour with the fudden- 
 nefleofit, but it entred into his foule, and fild 
 it abundantly, and rackt it to the uttermoft of the 
 abilities of nature tobeare it: (hall I dealc na- 
 kedly > this word heAvie^ carries two things with 
 it. Firft, that the foule of our Saviour was fur- 
 charged and fildj/being full with the indignation 
 of the Lord, and that heavy vexation that lay 
 upon him : for fothe word implies, abundance 
 ofmifery which dothbearedowne the heart of a 
 poore creature, but this was not in the Lord Je- 
 fus Chrift : though his foule were filled brimme 
 full of the indignation of the Lord, yet bee was 
 not overcharged with it. Second* 1 y , hence it fol- 
 lowes, that all the faculties of the whole nature 
 of the foule of our Saviour, they gathered up 
 themfelves, and thej drew up all their forces, to 
 bcare up themfelves againft the wrath of the 
 Lord, which was now comming upon them • all 
 the powers «f his foule, themindeand theme- 
 r • mory 3: 
 
The Sovles luftific&tion. 353 
 
 mory , and hope and feare, they were all gathered 
 up : as in timeofwarre, the fouldiers come all 
 forth from their garriibns to cloie in the maine 
 battell ; fo the Lord Jefus forefaw the wrath of 
 the Father comming agamft him, and heedrevy 
 forth all his abilities, and left all other imploy- 
 ments wholly, and brought them to fence and to 
 fortifle themielves to beare this wrath of the 
 Lord • as if our Saviour had faid, Comeyee all 
 hither' and help to beare up my foule agamft the 
 unliipporrable wrath of God • this is the very 
 skirt and felvedge of the word : yet oblerve this 
 by the way, our Saviour was not deprived of the 
 worke of any of his abilities, but onely they 
 werecald off from all other imployments, and 
 they wholly betookc themfelves to beare the 
 wrath of the Lord, as the maine worke which 
 now did lie upon them : and this may be done, 
 and was done by our Saviour, and yet without 
 finne. As it is withaclocke, a man may ftop 
 the wheels upon force, and make them ftand ftill, 
 though there bee no diftemper in the wheels cau- 
 fing it, but onely the hand which ftops it : So 
 it was with Chrift, there was no infirmitie in the 
 minde or memorie of our Saviour -but the hand 
 of God was fo heavie upon him, and the wrath: 
 of God fo feized upon him, that all other ani- 
 ons cea r ed, and hee attended to no other thing, 
 but torhis, how tobea-ethe wrathof God • die 
 Evangelift in fflUihAv 2*. ?8. fhewes the ex- 
 plication of boththefe, My foule is exceeding bea- 
 w>, tame %esbereMtd iv&tch with keeymy \o<leis 
 
 Kk l M* 
 
254 Sfcf &wkf I unification. 
 
 heavie even unto the death: that is, my foule is be- 
 fiegedand befet, and beleagered with forrowes, 
 in every part, and I would exprefTe it thus : our 
 Saviour Ghri ft knowing Gods counfell and the 
 hour approaching, and the thrones of juftice pre- 
 pared, and God as an angry Judge fitting there- 
 on, with all the bookes brought forth, and all 
 the finnes of all the world there laid open, and 
 God the Father as a Judge faith, theie are the 
 finnes of thofe, for whom thou haft undertaken 
 todie y and ifthou anfwer not for them theymuft 
 be damned ; and there he faw the finnes of Ma- 
 nages and David y and Peter and P aul, appeare be- 
 fore the Lord, and withall, he faw the glorious 
 attributes of God all comming out again It him • 
 and mercy pleads, I have beene defpifed • and pa- 
 tience pleads and iaith,I haue beene defpifed-and 
 juftice pleads and faith, I have beene wronged by 
 thefe men in the time of their ignorance : and 
 therefore mercy, and patience, and goodnefle, 
 andholinelTe, and longfurTering^nd all thefe that 
 have beene wronged, they all come to the Father 
 for juftice, andfay,Thefe have beene oppofers of 
 thy grace, and fpirit, and they have wronged us s 
 iftheybe faved, Chrift tnuft bepunifhed; and 
 hee feeththe wrath of the Lord making a breach 
 againft him, and feizing againft him, and not 
 onely fo, but even all the Devils, and all the 
 Jevves and Gentiles • God lets them all in upon 
 our Saviour : now fee whether hee had good 
 caufe to complaine • if hee looked up to God, 
 there were all his attributes crying for juftice 
 
 againft 
 
Thi &»ules Justification. 255 
 
 againft him, and jieath before his &ce , and 
 the Jewes and the Gentiles, Mendwd Pilate and 
 all confpired againft him, to bring in forrovv up- 
 on our Saviour : therefore hec cries, Ob my [vide 
 is heavie even to the deaths my Joule is befet with for- 
 rotves - the Jewes, and the finnes of all the world 
 will have my life 5 thus he began to be aftonied, 
 and was fame to gather up all his abilities, that 
 hee might fortifie himfelfe againft thofe evills. 
 This is the furTerings of ehrift in the garden, and 
 yet I fpeake under it 5 and if I had the tongues of 
 men and of Angels, I could not expreiTe it : for 
 thefe words are never read of any mortall man, 
 but that there is vveaknefle in the fame, onely 
 Chrift hath expreft thus much, thathowfoever 
 mifery and wrath was able to overcome a poore 
 creature, yet hee bore it, aud that without finne : 
 Let thefe two cavils of the Jefuitesbee removed 
 before wee goe any further, and the explication 
 before fpoken of will anfwer both. 
 
 Firft, fay they, ifChrift in his agonie fufeed OhjtB. t 
 the wrath of God, and if this made himto cne 
 OWt, Father ? if it beepfiU^ let this vap pajje from 
 mee, if thi s bee fo, then fay they, cm Saviour 
 mull continue in the agonie from the garden, till 
 he came upon the croife -, but that hee could not 
 ■doe, for hee checks nd.ti, and reproves Peter • 
 flot as a man aftonifhed, but as a man in his right 
 "Nvks • and hee anfwered Pilate calmly, and lice 
 prayed holily, and commended himfelfe to God 
 the Father, and he was not as a man aftonifhegl 
 m all this : therefore hee was not now in the 
 agonie. To. 
 
- — jT~ " " The Soules testification. 
 
 ;7^T TothisIantwer,theobje&ion growes upon 
 M a falfe ground, for they conceive that becauie he 
 
 was in the agome, therefore it muft continue 
 untiil his being upon the croflfe - I fay no, thats 
 falfe • for our Saviour entred into the agonie,as 
 intoacombat, and he that enters into a comoat, 
 bath many bouts in it: as therearemany (tames 
 and tempefts,b»t there are iome beames ot iun- 
 {hine betweene them, fo here there is fome in- 
 terims. It is in this cafe as it is with a man ma 
 burning fever, a man hath many int ermitfons 
 betweene the fits • fo although our Saviour bore 
 all thewhole wrath of God, yet he had intermit- 
 ting; fits of it i zs'mMankew %6. 39,42,44. m 
 the ?&. verfe, he prayed and faid, Father, if it bee 
 podle, let this cuff affe from mee - and he went arvay 
 Aaine the fecond time, and frayed faying, F ^ 
 if it bee pophle let this cup fajjefrom mee • and bee 
 Lent ajratne the third time, and frayed yet more ear- 
 nemifaWb f&ther, if it be fofiiblelet this cuffajfe 
 from me: and as it is mLuke 2 2, 44- Heeentred 
 into the agome, that is, into the fit, as we life to fay 
 ofaficke man • now thefitis uponhim, he pray- 
 ed once and cameagaine, fo one fit was over . he 
 prayed yet againe,fotwo fits were over 5 then he 
 LLdyet more earneftly, fo thethe third fit was 
 over : here are three bouts which heehad, when 
 hee wreftled with the indignation of the Lord. 
 Therewere three ftorrnes in this tempeft and be- 
 tweene every little ftorme, he had ap^eafantgale 
 ofeafeand rerrediing: This is the anfwer to the 
 firftobjetou Secondly, 
 
The Stubs IusitpcAtim. 2 
 
 Secondly, if the wrath of God feized upon th& GbU£%i 
 foule o[ oar Saviour, then the caufe being the 
 fame,theerfecl; muft needs be the fame; therefore 
 he mu{| needs be ftill in the agonie, when he was 
 upon the erode: 
 
 You muft know that the forrowes and fuffe- 
 rings ofout Saviour iiTuedonely from thefe two 
 caules, 
 
 Fir ft, from the wrath of God comming upon t 
 him forourfinnes. 
 
 Secondly, our Saviour did willingly accor- 2 
 ding to the agreement made betweene him and 
 the Father, put himfelfe under the wrath of the 
 Father • he laid his head upon the blocke, and 
 upon the anvi 11, under the blow of divine Juftice. 
 Now it is not the wrath of God alone, nor the 
 willingneue of Chrift alone, but from the wrath 
 of God comming upon him, and his willing- 
 nefle in fubmitting to the wrath of God : for 
 Juftice faith, if there bee faved, thou muft differ - 
 and Chrift faith, I am contented, I will, yet fo 
 farre as I fee fir, and may be for my honour • this 
 fhewes that he did it willingly : Therefore hee 
 was a caufe by counfelL ancl a voluntary difpo- 
 fer of his owne worke 5 therefore he might either 
 fatisfie juftice by bearing the whole wrath of 
 God, or elfe he might take a breathing while as 
 he (aw fit • fo that howfoever you frame the ob- 
 jection,, yet theanfwer is cleere : for when a man 
 hath taken vr orke to doe by the great, bee may 
 goe to his worke, or he may leave his worke,pro- 
 vi&ed. that he doe performe it according to baf- 
 
 L 1 gaine : 
 
258 
 
 The Soules IufttfcAtion. 
 -— : oramann^yl^akrifM, or elfe if 
 hewilL be may keep filencc : fo Chrift under- 
 tooke to fuffer for us, but provided when bee 
 would, and as be would: Maitke* 26.17. He 
 be Z an to wax firrmfA tliat is, hee did it freely, 
 hee entred into the eombat of Gods difpleafure, 
 he undertooke it when he would, andas much at 
 onceas he would, provided that bee did pay and 
 fuffer all for the curfe doth not require that 
 Chrift {hould fuffer all at once,but onely that he 
 {hould fatisfie the juftiee of God agame : the 
 humane nature of Chrift could not fo well beare 
 all the wrath of Godatonce -therefore he tooke 
 it at three times : as when a man cannot well 
 drinke a great potion at one draught, hednnkes 
 andbreathes,and then drinks againe and breathes, 
 and then drinkes.the third time :fo Chrift was. 
 refolved to beare ail the wrath of God, and bc- 
 caufeitwas too grievous for the humane nature 
 todrinkeit all at once, therefore hee drinkes and 
 breaths againe, and then drinkes the fecond time, 
 and breaths againe; and fo drinkes the third 
 time, and fo our Saviour was able to fuffer all,apd 
 not to bee driven to any e diftem per or weaknefle ; 
 for all thofe diftempers of affeftions, they arile, 
 from thefe three grounds : 
 
 1 Eitheraffe&ions prevent judgement : 
 
 i Or elfe it will not yeeld to judgement r 
 
 2 Or thirdly, it ditobs judgement. 
 
 Now our Saviour tooke one draught, and then 
 breathed, and then tooke another draught, and 
 ireathed agame.and fo dninkc .it at the third time; 
 
The Sotfles luftificatien, 2 sg 
 
 lb that none of all the forrovves of the agonie that 
 he undertooke troubled him, becaufe hee under- 
 tookc it when he would, and yet bore all, and fo 
 gave full fatisfa&ion. Thus you fee what our Sa- 
 viour furTeredin the garden in his foule, and it 
 was (lich a kinde of forrow, that he tooke onely 
 Peter, and lames, and Iohn with him, and no 
 more. 
 
 Now in thenext place, I come to fatten upon 
 the proofe of the point, to wit, that this forrow 
 muff needs bee more than can come from the 
 paines of death, and I fhall make it good by 
 force of argument, that this forrow cannot come 
 barely from the naturall death 5 I fhall give you 
 grounds from Scripture, and from reafbn, and I 
 reafonthus : 
 
 All the forrowes that came upon our Saviour, 
 they came by reafon in this cup, that is, from 
 thefe forrowes, and miferies that he was to beare, 
 both in the agonie in the garden, and upon the 
 croffe : Now that cup which brought afloniiftV 
 ment in upon his foule,and fild it full of anguifti, 
 and drove him to an amaze,and not only to weep 
 bitterly, but to trickle aowne drops of clodded 
 blood, that cupmuft needs bee more than the 
 pains of a naturall death, but that cup which cau- 
 fed all rhis,was that which brought them in, and 
 made himthustobeaftonifhed,and fild his foule 
 with anguifh", and wrefted clodded blood from 
 his body ; therefore this was more than naturall 
 death: the latter part of theargumenris undeni- 
 able, namely that the agonie came from this cup > 
 
 LI 2 there- 
 
26® Tht Sddes Hfti§c&dm. 
 
 r i I. 
 
 therefore the cup was the can fe of his forrowes, 
 and griefes, andtearcs j but to thinke that natu- 
 rall death thould drive our Saviour to this afto- 
 nimment, it is unreafonable to thinke it, that the 
 Souldier lliould beare that which the Comman- 
 der cannot beare, and that many a poorc Chri- 
 fHan that hath but a little grace, fhould beare the 
 paineofan^turall death for a good caufe,and that 
 comfortably • and (hall not Chrift the Foun- 
 tain of all grace beare much more ? it is imreafc- 
 nableforany man to thinke fo. therefore there 
 muft be more than the paines of a naturall death, 
 in the fuffenngs of our Saviour. Hee that gave 
 liis Saints grace to beare thefe paines of thena- 
 turall death, he hath much more g r ace in him- 
 felfc to beare them, and to come forth from un- 
 der them. 
 
 Is it fo .that the Lord Jems Chrift was driven 
 
 to this aft onifhmenr,and to all this mifery ? then 
 
 what ufe will you make of the point? fhakethe 
 
 tree, and gather trie fruit : Let every foule learne 
 
 fr om hence w hat wi 1 1 bee the fru it o f n" nne, a nd 
 
 what he may expect from.fmne, if he doe rightly 
 
 conceive of it i wee pie to judge of phyficke by 
 
 the working of it,efpecially if itbe fome ftrange 
 
 kinde of phyficke, then the working of it wiildif- 
 
 eover the nature of it : And as it is with fome 
 
 great perfonages, as the Popes and fuch like, they 
 
 have their rafters totafte their meat for them ^ for, 
 
 certainly if the meat doc poyfon him thatt aftes 
 
 it, then it will doe him no good that eats it : fo 
 
 fee what finne hath done in Chrift, and the fame 
 
The Souks I unification. 2&t 
 
 it will doe in thee^ what he hath received from it x 
 doe thou looke to partake of the fame, if thou 
 continue in fin : Ke onely rafted of it by way of 
 imputation, and he had only the fhado vcs of fin, 
 as I have formerly fhcwed : hee had onely the 
 taftcoffin byway of account, and charge^and 
 imputation : therefore if it made him ficke even 
 to death, then know thou (halt bee fnre to feele 
 the fame : it will worke upon thee much more 
 that haft fin not by way of imputation,, but thou 
 haft it by way of commiffion : and thou canft fit 
 atthybafcp!eafures,and loo fe company, and fin- 
 full occasions, and dbaweB on iniquitie 'ai it were 
 with can-ropes • it will bee thy death, if the Lord 
 be not mercifull unto thee to favcthee, and the 
 Lord Chrift gracious to pardon thee : therefore 
 let us not judge of our finnes according to our 
 conceits • it is that which cozens and deceives' 
 thoufands of po ore creatures • therefore letus 
 not value our finnes according to the fiveetinefle 
 that our owne corrupt heart findes in them, nor 
 according to the p'eaiurc that wee expect from 
 them^ tkey goe downe merrily now, but they 
 kill as certainly. It is the great weaknefle of 
 poorc foules, that wee fee finneagreat way off 
 through many glaiTe windowes, many mediums 
 and. covers, there are many profits, and pleafures, 
 and dalliances, that arc betwecne finne and Us, 
 and we fee finne throng! 1 all thefe, and therefore 
 finis welcomed and received, becaufe it feemes 
 pleafant : but now I would have you fee finne in 
 the nature of it, and therefore iooke upon finne 
 
 LI 3 in.. 
 
2 £ 2 The Soaks Iu&ification. 
 
 in the Lord Jelus Chrift,and there fee it in its 
 colours, and fee what vexation it brought on our 
 Saviour, the lame it will bring upon thee; nlelTe 
 the Lord be the morcmercifulLIs is with finncrs, 
 as it is with children ; little children that know 
 not the nature of a Beare or a Lion, i( they lie 
 fleeping, they will bee ready to play with them s 
 but if the Beare begin to (hake himfelfe, and the 
 Lion begin to rore, it makes not onely children 
 afraid, but even the ftouteft to flie, wee dally 
 with the hole of the Afpe: finnehath devoured 
 thoufandsatthis day, and children that wee are, 
 we play with fin, and with the pride of our owne 
 curled hearts, and our lulls, and our ambition, 
 and uncleannelte, and with the neglect of Gods 
 ordinances, and every other corruption : The 
 drunkard playes with his drunkennelTe, and the 
 adulterer with his dalliances, and the proud man 
 withhis ambitious thoughts, and foevery wretch 
 with his wicked pra&ices, and this ambition is 
 now afleep : but if you could feethefe roring 
 uponyou,and ready to devoureyou, then cer- 
 tainly you that now take delight in them, would 
 flie from them: Proverb 7. %y. Itisobfervable 
 what finnewill doe, the adulterous woman meets 
 the poore deluded creature, and fhe inticethhim 
 with herbafe lufts, and he dreams of nothingbut 
 Downe beds, and all kinde of dalliance, andhee 
 knowes nothing but goes as an Oxe to the {laugh- 
 ter, untilladartftrike through his liver, and he 
 knowes not that it is for his life, hee goes and 
 his life goes : Herheufe it the way to the grave, 
 \ which 
 
The Soules luftiftcation. %$$ 
 
 which goeth dorvne to the chimb ers of death : the like 
 ismiudas, heedefired to betray Chart, and for 
 what > onely to get a little poore pittance of 
 thirtie fence : his covetoufnefle was now afleep, 
 and he hid a numbering heart towards the Lord 
 Jefus Chrift, anda covetous heart tor himfelfe :■ 
 all this while finne was afl'eepe • but when Chrift 
 was attached and condemned, then I 'das began 
 to be worried with his corruptions • hee comes 
 inhorrourofheartand throvves downe the thirtie 
 pence, and comes into the high Priefts hall, and 
 faith, / have finned in betraying innocent bhodr 
 Now tellmee,./^^, is it good to bee covetous- 
 now ? when his confeience was awake, and the 
 wrath of God began to feize upon it,-, and the 
 Lion began torore upon him, then his heart be- 
 gun to fhake within him, and hee departed and 
 went away and hanged himfelfe, his finne made 
 way for it : and thus it will be with every wicked 
 man in the world. Howfoever now you have delu- 
 ons to cozen others, and you have your unjufV 
 meafures,and you can carry itawaybravely^your 
 corruptions are now afleep, but that covetouf- 
 neiTe cut of thy fhop^and that adultery out of 
 thy chamber, it will one day rore upon thee; 
 looke upon the hands of Chrift, and they will 
 fay, thefe hands were pierced by finnes, and it 
 was finne that hath fildthisfoulewithaftonifh- 
 ment. Oh all you that fee and heare the good 
 word of the Lord this day, fee what fin hath done 
 with our Saviour,and ex peel: the like effe&s from 
 
 finne, if you ftill continue in it, 
 
 How 
 
2 £, The Souks Iiigific&uon. 
 
 Now we come to the fecond parr, that is, his 
 fufferings upon the erode, where wee (hall have 
 much to doe with the Jefuites, You fee what he 
 fufferedin the garden, now follow him to the 
 croffe, for when he was in the garden, he only ta- 
 fted of the cup- but when he was upon the crone, 
 he drUnke the cup quite off; in the garden he on- 
 ly Tipped the top of it, but now hee drunkethe 
 dregs of it, and the bottome and all. For the 
 opening of this , looked/. 27. tf -about ihemmh 
 health* is, about three of the clocke in the af- 
 ternoone,whenhe was crucified,^ cried out [aying y 
 £li y Eli, lamafabattatti : Now Divines fay,and In- 
 terpreters conclude, and I doe profelTe it,and Ibe- 
 feech you attend to it, that in this crie & coplaint 
 of ourSaviour,was di (covered the dregs ofthecup 
 of the fierce indignation of the Lord • now be- 
 fore I come to the naked and proper lenfe of the 
 words, confider thus much : there are two inter- 
 pretations of it; Firft, there is one of the Jefu- 
 ites,which we muft confute and remove. Second- 
 ly, \here is another interpretation of found Di- 
 vines, which we muft receive and yceld unto.For 
 the firft, BeUrmine and others make the meaning 
 of the words to be this^hat our Saviour Chrift 
 here complaines that he was left to the hands of 
 the Jewes, and that God the Father would not 
 deliverhim from that temporal death which they 
 would put him to ; therefore faidthey, our Savi- 
 our in the fenfc of the death natural,cries out that 
 God had left him in the hands of thofe ungodly 
 men • therefore they fay the words run thus, My 
 
 God, 
 
The Soules I unification. 26% 
 
 God, my God, why haft thou thus forsaken me, and left 
 me thus in the hands of Pdate, and Herod,znd the 
 Jevves to crucifie mee : it is a finewlehe and a 
 weake imagination, that I may fpeake no worfe 
 of it, for I can hardly beare it with patience : and 
 that this fenfe is falfe there are 2 reafons to beare 
 agamft it. Firft, this meaning is taken from a 
 talie ground, and therefore the ground and bot- 
 tome being brittle and weake, the building mu& 
 needs fall. It is a vveake thing for a man to fay 
 that fometimes the miferies and deaths of the 
 Saints of God, argue aforfaking of God : for 
 I lay, that though the Saints of God are fome- 
 times delivered up to death by the wife provi- 
 dence of God, yet they are not faid to bee forfa- 
 kenofGod: 2 Or. 4.?. wee are perfected, but 
 not forfaken^ caBdowne,butweeperijhnot: You 
 know what the ordinarie promifes are in this 
 kinde • I mil be with thee in fix troubles, andin the 
 fiventh I will deliver thee : marke this ,the heavieft' 
 atfh&ions of the Saints of God, nay death it 
 felfe is fo farre from being an argument of Gods 
 iorfakmg them, that it is an argument of their 
 glorying in God 5 asin^C^ 12. l0 . Therefore 
 Itakepleafure in my infirmities and reproaches necef 
 fines and perfections : andinanguifh for Chrifts 
 lake, the Aooftle rejoyceth in perfections, and 
 mtne midft of all extremities. 
 
 A fecond reafon why it is falfe is this, Cod is 
 laid to leave his krvants two waves, and there are 
 ho other wayes in Scripture that I know of. Firft • 
 *nen God takes awayhisafliftanceinthermieof 
 
 Mm trouble. 
 
—^p ' " Tin Soules Iuftifcmo*. 
 
 i^blc', and heeMen¥"r^o7tkit flrength and 
 
 that afllitance , whereby with patience they 
 may beare, and with courage goe through thofe 
 amnions, but now and tkn hee lets them 
 to bee foiled \ by their owne infirmities 5 
 and to fall by their weakneiTes, that tbey may 
 kame to fee their owne weakness, and learne 
 not to truft inthemfelves, burin the Lord their 
 God; Now this forfaking cannot, nor did not 
 befall our Saviour in common fente, becauie 
 hee prayed for aiMance, and whatfoever hee 
 prayed for, hee had- as Hebrew* 5. 7- ***<"f 
 heard m that which be feared-, and fo consequently 
 affifted 3 nay, he was confident of the lflue of it, 
 Luke 23. 42. 4?. when the good theere upon 
 the crofTe faid, Urd t remember meewhen thou com- 
 weft ww thy Kingdome 5 the Lord anfweredhim, this 
 day foal thou be with mee in Paradife : nay, David 
 did propbefie this of Chrift, and Chnft himfelfc 
 performes ir, Pfalme id. 8.. ibavefet the Lord 
 dmyes before mine eyes, for hee if at my right hand, 
 therefore ifydnot be moved : therefore God the 
 Father did not leave our Saviour, but he did affift 
 him, that hee was above all forrowes, and ailmi- 
 fenes 
 
 Secondly, the other kinde of leaving which 
 * the Scripture fpeakes of, is this h when the Lord 
 takes away the fcnfc and feeling of the fweetneffe 
 ofhis love,and favour from the foule: mPfilme 
 279. David faith, Hide not thy face away from me, 
 nehber caraway thy fervant m dUfl-afure put nor 
 a Tenant out of doores. Here I demand of any 
 
 maii ; 
 
■ mi-.i'w. ■■»■.. r< i — » 
 
 The Soules fuftificatien. %6j 
 
 man, but efpecially of the Jefuites, whether of 
 thefe two they will grant ? God did not forfake 
 the Lord Jefus Chnft the firft way < therefore 
 he muft doe it this way, or none at ail 5 and if 
 any man grant this, then he grants the caufe : for 
 then there was not oneiy the death naturall, but 
 the difpleafure of the Lord feized upon his 
 foule • and unleffethey doe grant this, then this 
 abfurdirie muft needs follow upon it, that Chnft 
 was not at all forfaken of God : for he that was 
 conftantly aififted, and refrefhed by the fenfe of 
 the love and favour of God,he was no way forfa- 
 ken : lofeph was in pnfon, but God was with 
 him ; and Daniel was in the Lions den, but God 
 was with him : and in 2 Cbron. 15.2. God is with 
 yo#, xvhile yee are with him : now if Chnft had 
 affiftance from God the Father to ftrengthen 
 him,and the fenfe of the fweetnefle of Gods love 
 to refresh him, then hee was no way forfaken, 
 which is profelly contrary to this truth, and it is 
 to give the good Spirit of God the lie ; therefore 
 away with thofe imaginations, fo that the anfwer 
 is cleare, that God the Father did rake away the 
 fenfe and feeling of the fweetneffe of his love 
 from our Saviour ; and this made him to crie 
 our, My God, my God^ why haft tho;* forfaken mee I 
 thus much to w ipe away the cav i Is of the Jeiu its . 
 N >w I come to fliew the right kn(e and interpre- 
 tation of the words which wee ought to receive; 
 and here you may fee the grest worke of drift, 
 and the love ofChrift, arid the comfort of a 
 Chriftian: the text includes two things, which 
 
 Mm 2. con- 
 
2^g The Soules Iu&ificatio#. 
 
 eontaines the very dregs of the cup : Firft, that 
 God tooke away the fenfe and feeling of his love 
 and favour : Secondly, God the Father laid a 
 curfe upon him. There is a dereli&ion,. and a 
 rnaledi&lon, in the words forfaking, and the 
 curfe : therefore adde to this place but Gal. 3. 13. 
 and you fhall have the full fufferings of Chrift, 
 Chrifl hath redeemed us from the curfe of the Law y be- 
 iw made a curfe- far #*, because it is wruten 7 cur fed is 
 every one that hangeth on a tree : {o that when hee 
 was crucified and hanged on the crofTe, then hee 
 was made a curfe for us,and then he was forfaken. 
 Let mee-a little open both the paflages to you : 
 Eirft for the forfaking of our Saviour, why haft 
 thou forfaken mee I when he cried thus, and rored 
 for the very difquietnefle of his foule, there was 
 more in it than ordinarie :. I. will difeover the 
 fubftanceofthis forfaking of Chri ft how farre it 
 went, and that in three particulars, that you may 
 know how far to fteere your judgements in con- 
 ceiving the fenfe of the Spirit of God in this 
 place : this forfaking of Chrift may be conceived 
 of in three conclufions : 
 
 Firft, it was not a totell forfaking of our Sa- 
 viour, but onely in part^ and it was not a perpe- 
 tuall forfaking, but for a while, and it was not a 
 taking away the Godhead from the manhood of 
 our Saviour $ but the Godhead-was ever united 
 to the manhood j and did evermore fupport it. 
 
 Secondly, this forfaking was on the. Fathers 
 part, and not on our Saviours part - the Father 
 forfakes Chrif^ but Ghrift went after him : God 
 
 tooke: 
 
The Soules Justification. 26^ 
 
 tooke away the fenfe of his love, but the Lord 
 Jefus Chrift cried after him, and laid hold upon 
 him, and faith, My God, my God, why haft thou 
 forfaken me I the Father went away, but the Lord 
 Jefus Chrift went after the Father, and would 
 not let him goe : God the Father might juftly 
 forfake our Saviour, being made finne for us by 
 account and imputation : being our furetie, God 
 the Father might juftly take away and withdraw 
 the fenfe of the fweetnefle of his love and favour 
 from the Lord Jefus Chrift, without any finne . 
 but now the Lord Jefus Chrift could not have 
 forfaken and gone away from the Father without 
 finning, fo that this forfakingwas on the Fathers 
 part, but our Saviour held faft, and would not be 
 •Tarried away, My God,my God,&c„ As lob faith. 
 Though hee kill fmee, yet will I tru ft in him : fo that 
 /o&f trufting,and Gods killing anger might ftand 
 together : and when the Lord wreftled with la- 
 cob and faid, Let me goe, for the day breaketh ; Iacoh 
 laid, / will not let thee goe, untill thou bleffe me. God 
 may goe away from racob, but lacob may not goe 
 away from God for want of confidence, and affi- 
 ance: fo that this forfaking is to be apprehended 
 wholly on the Fathers part, for our Saviour did 
 not goe away from God by diffidence and di- 
 ftruft. 
 
 Thirdly, and here lies the main pith and heart 
 blood of the point, that wee may fpeake trem- 
 blingly and wifely, in this great and difficult 
 point. The conclusion is this, thefoule of our 
 -Saviour, that is, the whole man was for the while 
 
 Mm 3 deprived 
 
2 - The Soules I unification. 
 
 deprived of the fenfe of Gods favour,and the fee- 
 ling operation of his love and mercy that might 
 comfort him 5 1 fay 5 it was for the while, and this 
 feemes to be the reafon of thole ftrong cries, and 
 heart-breaking complaints of his : You know 
 whena man cries, then there is mifery, and trou- 
 ble upon him s and when he cries loud, and puts 
 forth all his powers , it implies a marvellous^ 
 weight, nay, it gives us to conceive of a kinde of 
 admiration, and a kinde of wondering with him- 
 felfe, whatthe caufe of it mould bee : It feemes 
 here that this was the caufe of the fad complaint, 
 becaufe in his agonie there were fome inklings 
 of Gods mercy, and now and then a flarre-light, 
 and a little flam of lightning to cheere him : but 
 now all the fenfe and feeling of Gods love. was 
 gone, and not fo much as any little ftar- light to 
 cheere him up . and that drives him to a wonder- 
 ment," faying, My God, my God, why haft thou for- 
 Men meet Is it poflible that rhou can ft thus for- 
 fake thy Sonne ? whats the reafon of it ? what, 
 and anonely begotten Sonne • not that the fpint 
 of confolation was ever taken away from our Sa- 
 viour, nor that the Godhead was taken away from 
 the manhood, andfo left comfortlefTe, andfup- 
 portlelte; no, no, but howfoever the fpiritof 
 comfort and confolation was there, vet the fweet- 
 ' neiTe ofthatconfo!ation,wheremhehad refrefti- 
 ed and folaced himfelfe, that was quite taken 
 away. 
 OhjeSt. Oh but, fay the Jefuites, this feemes ftrange ; 
 
 for if this bee fo that all the fenfe and fweetneffe 
 
 of 
 
The Soules Iuftification. 27i 
 
 of Gods love was taken away from him,then bow 
 cai) he fay,?/*) God, my God £ 
 
 It is a conceit for a Jefuirc, and not for a Anfwer. 
 Cbriftian j for faith and the want of teeling may 
 goe together \ Chtiil longed after mcrcy,though, 
 feee faw nothing, and hce cried, my GtMj my G d i 
 though hee ha & no ienfe of Gods love, the ftron- 
 geft faith may ftand where no fenfe is • Efay 50. 
 10. Hee ihtu rvalketh in darknej]e,and baih no litrhii 
 that is, he that is altogether in mifery,and forrow > 
 and anguifh, and feeth no light of comfort and 
 confolation, what muft hee doe ? muft heecaft 
 away all hope? no, let him ftay himfelfeby the 
 power of faith upon his God. So then Chnft 
 may have, and had confidence, to fay, my God, my 
 God, and yet hee was deprived of the fenfe of 
 Gods love, and the feeling operation of his mer- 
 cy and favour - and God the Father might take 
 away tbefenfeand fveetneffe of it, without any 
 weaknefle on our Saviours part, becaufe this 
 withdrawing of the fweetnelTe of Gods leve, 
 brings onely apunifhmentupon the foule, and 
 takes ho grace nor holineffe from the foule of 
 our Saviour. 
 
 Now wee are come to the bottome, now our 
 Saviour forefaw all the mercy, goodnefle, and 
 companion of God the Father going away from 
 him, and hee panted after k, faying, my God, my 
 God, mercy is gone, and companion is gone in 
 regard of the fenfe of it. Now that you may fee 
 the weight ofthefurferings of our Saviour, con- 
 fider thus much- that the taking away the fenfe 
 
 of 
 
273 jffe Souks Iuftification, 
 
 of Gods love, difcovers it feifein Scripture after 
 this manner. 
 
 The Lord in this vvorke of his,and in this hea- 
 vie withdrawing himfelfe,he turnes away his face, 
 and lookes another way, deprives him of the in- 
 joying of the fvveetnefTe of his fellow fhip which, 
 formerly heehad : Tonal) 2. 4. Jonah was a good 
 and agratious man, though he was a ftrange man, 
 as one obferves, yet when the Lord had dealt 
 fomething ftrangely with him, and caft him into 
 the lea, a whale receives him • and when hee was 
 fwallowcd up of the whale, he was then fallow- 
 ed up of a greater griefe ; for God had taken 
 away the fweetnefte of his love from him : there- 
 fore faith he, lam caft out of \hy fight 5 hee would 
 play the runne away with God, and would goe to 
 Tarfus ; therefore God cafts him out of his fight 
 to his owne apprehenfion : therefore faith hee, 
 lam caft out of thy prefence : this was onely in re- 
 gard of the fenfe and fweetnefle of Gods love 
 and favour : this you may fee in the example of 
 David, Pfalme 31.22, 1 fa id in my hafte, I am caft 
 out of thy fight ; as no queftion but Ionah prayed 
 in the whales belly, and faid, Lord pardon my finne y 
 and forgive my tranfgrefiions > y no, faith the Lord, 
 get you downe to Tarfm : fo David prayed, and cri- 
 ed earneftly feying, one fmile of thy favour Lord '. 
 no, faith the Lord, and hee lookedanotherway, 
 yet thou hear deft thevoyce of my prayer: and fo Io- 
 nah, yet wiU I looke towards thy holy Temple 5 hee 
 looked to mercy ; whiles his eyes and his heart and 
 all faild 5 fo that faith may well ftand, even there 
 
 where 
 
The Soules /unification. 273 
 
 where there is no fenfe at all. 
 
 Thus k was here in the cafe of our Saviour >and 
 thus the Scripture fpc-akes admirable pithily. 
 Pfalme 77. y.Hatb God forgotten tobeegracioM y and 
 ha.h hefoutu^ his tender mercies I asifhehadfaid, 
 though I may not have mercy, yet let me lee mer- 
 cy : hath God in anger fhut up his mercy ? the 
 face of mercy is iweet, and the prefenceof mercy 
 is comely : but hath God in anger fhut up his 
 tender mercies ? hee hath not onely fent him 
 going out of doores, as hee did Ionah, but hee 
 flouts himfclfe up that the poore finner cannot 
 come within light of him. 
 
 Oh faith the fonne^ I would my father would 
 but looke out at the window that I might fee 
 him -, but when hee will not fuffer his fonnc 
 to looke upon him , this is heavie : fo the 
 Lord "faith to his fervants, no no, you have 
 flighted my kindncfle, therefore I will locke it 
 up, that you fhali fee him no more^ In the ie- 
 cond Bookeof Samuel, the fourteenth chapter, 
 the twentie eighth verfe- when Ah folomhad dwelt 
 two ye ares in Ierufalem , and faw not the Kinvs 
 face, at length hee {e;ilsfor loab 10 fend him to the 
 King, and laid, eiiher let me fee the Kwvs face, 
 or elfe wherefore doe 1 Ivve I It was a great favour 
 that hee might but fee the Kings face; though 
 hee might not injoy fellowship with him : this 
 is a great troub'e , when the Lord fhuts up 
 his mercy in anger : mercy hath come home to 
 your hearts, and it hath befought you to take it t 
 but you have dealt bafely with the Lord,and wal- 
 
 Nn \ ked 
 
274 
 
 The Settles Iuftifcuion. 
 
 \edrebellioufiyagainft him, well the Lord will 
 {hue you out of" his prefence, and will (hut up his 
 mercy, and then you (hall fay that you had mer- 
 cy ofrered to you once, and you would notac- 
 
 cent *t 
 
 - Thirdly, and this is the higheft degree of all 5, 
 the Lord doth not onely (hut up his mercy thar 
 be cannot be feene,but bee goes away that a man 
 cannot tell where tofeekehim : Oh, faith the 
 fonne, that 1 might but fee my Father but hee is 
 gone, and then his heart is even fwalloweedup;. 
 nay, God doth not only take away the fenfe and 
 feeling of his favour beyond fight, but hee goes 
 away from a man, that heecannottell where to 
 feckc him, that if he would write letters as I may 
 fay, yet he knowes not where to fend them •, and 
 if he call his father, he cannot heare him : Thus 
 the Scripture fpeakes, and thus. the faints of God 
 have found it from time to time, Tfdme 77. 7, S, 
 f. ird the Lord abfent bimfelfe for evet >,.andmllhe 
 fhew no more favour I this tranflation is reafona- 
 ble well, but the originall runs thus • mBhee 
 adde no more to bee favourable: as it hee had faid^ 
 what will he not only not entertaine me ; but is 
 hee^one that I cannot tell whereto finde him 5 
 and m the 8. verfe, Is hitmercy cleave gone for nerj 
 This-is thelaft ofall,and that which contains the 
 pith of all, that our Saviour fpeakes exprefly of 
 himfelfe,that God goes not onely out of his pre- 
 fence, but out of 'his calling too : the place is 
 excellent, PfaL 22. 1. from whence thefe words 
 were taken, My God, my C 'ed,*hy haft thou firfaken 
 
 me I 
 
' " " ■ ' ' - ' " " ■ > " !'■ I - I"> « H» I » ». . M I 
 
 The Soules fuffificatim. 27% 
 
 meet why art thou fo farrc from helping mee, 
 and from the words of my complaint ? God 
 is gone beyond call. No;v that you may ice 
 the weight' of the forrowes that lay upon our 
 Saviour, confider thus much : our Saviour was 
 to: onely caft out of Gods favour, and God 
 did not onely take away the fenfe of his love, and 
 the feeling operation of his favour, that fohe re- 
 ceived not the fweetnetTe that he had done ; but 
 Chrifttooke the place of (inners, and therefore 
 God the Father fhut him out amongft finners, 
 and drew his mercy out of light, and out of hea- 
 ring, and therefore he cried out, My God, my God, 
 &c. Nay further, why art thou fo farre from my 
 helpe ? Hee criecboui that hee tore his bowels 
 againc, andftretched out his throat and cries, my 
 God, my God, and hee followes the mercy of God 
 the Father in this kindc,not that his faith did not 
 prevaile, but he had not the fenfe and fweetnefte 
 of Gods love ; and fo David in all that he fpake, 
 (ayin^, Will he he favourable no more S hath hee in 
 anger jhut tfp bis tender mercies Z All this while 
 God was prefent with him by fupportation, 
 though he held that vifipn of mercy orTfrorn his 
 fouteT: now atthis timeit feemes to me, and the 
 text will beare it, that though Chrift before had 
 but three bouts in the garden, yet now all the fins 
 of all his e!e& children, and the cloud of fins of 
 all the faithfull did ariie to a mighty great fog, 
 and the cloud did ovcrfpread all the whole hea- 
 vens as I may fay, and did darken all the Sunne- 
 ihme of Gods favour: as it is with the Sun in 
 
 Nn 2 the 
 
2 7^ 
 
 The Soules I unification. 
 
 the firmament, when a little cloud growes greater 
 and greater untill it cover the whole heaven, then, 
 wethinke it is almoft night : fo all the ficnes of 
 all the faithfull didoverYpreadall the whole hea- 
 vens, that even the (to-light of Gods companion,, 
 and the lightning of Gods love and favour appea- 
 red not.. 
 
 Now I come to -the reafons of our Saviours, 
 grievous furferings in his foule, and the reafons 
 
 are thefe. 
 X Firft, from the caufe. 
 
 a Secondly,4rom the place to which our Savi- 
 
 our was called. 
 3 Thirdly, from tile love, of the Lord Jefus 
 
 Chrift, whichmakes it moft plaine. of all. 
 Reafin I. Firft.from the caufe, it cannot bee that it was 
 the ]qw,es, and Herod, and Pilate, that made him 
 eric out in this manner, but the juftice of God 
 theFathercameagainft him,and the devil! entred 
 the combate with the Lord Jefus Chrift upon 
 the crohe : huke 22.. 53. This is -your 'Jjouy 'e,and 
 the power of darknejje ; hell gates were fet open, 
 and the devils were all let loofe upon our Savi- 
 our • and therefore as Divines doe wifely and 
 judicioufly obfer ve in ColojT. 2.15. Hee led cap? 
 tivity captive, and fpoyled principalities and power s, 
 and tooke the hand . writing of ordinances that was 
 agawft us, ami fanned them to his c/ojje: . hee was 
 now in the maine combat with all the powers of 
 finne, hell, and death : Thefe were they that did 
 make the combat withthe Lord of life. 
 JteaM il The. fecond reafon, is taken from the place 
 * 7 ■ which 
 
The Soules Ikftification. 277 
 
 which he underwcn t ; he was to be a Pric ft, and 
 he vras to offer uphimfelfefor a facrifice, not his 
 body alone, but alfo his foule ; as Hebrews 9.20, 
 24. Chrift offered ap- kimfclfe for a facrifice. 
 
 Thirdly, the love of the Lord Jefus was fucb, Rcafm 3. 
 that of neceflkie it muft bee fo, and thofethat 
 thinkc, that the Lord lefus fuffered nothing el fe 
 but or.ely the death of the body, they wonderful- 
 ly wrong the love of the Lord jefus Chrift: the 
 like love was never feene, for had he fuffered on- 
 iy the death natiirall,thenfoiYie of Gods people 
 had iliewcd greater love than ever. Chrift did : as 
 Paul, Romans 9 . X, I could bee content to want the 
 fenfe of the Uve of Chrift, for the people of the letees\ 
 ,&c. Now if our Saviour had onely fuffered the 
 death natural!, then Pad could have beetle con- 
 tent to doe more than Chrift did : Thus you fee * 
 the nature of this forfaking of Chrift. 
 
 Secondly, there was alfo a curie which befell * 
 our Saviour, which here is intimated, but is fully 
 eXpreft Gal. 3. 13. Chriji hath redeemed its from- 
 the cur fe of the Lav, why? hccauic be was ??tade>t 
 c-irfe for ua 5 how doth he prove that ? becaufe 
 it is written, cur fed is every one that hanpeth on a 
 tree i He proves the truth by thc.Type,the curfe 
 lay in this, t hat Chrifi did fuffer rrhatfoever ir-js due 
 unto m : So the Apoftle realbns, that whatfoever 
 curfe was due unto us, that our Saviour did fuf* 
 fer: the curfe was this, the Father did not only 
 withdraw the fenfe and fweetneueof his love and 
 favour from the Lord Jefus Chrift, but heealfo 
 kt in his heavie indignation, and wrath into his 
 
 Nn 3 foule,, 
 
27 g The S odes Justification. 
 
 foule, and that feizedupon smd fild the fouleof 
 our Saviour brim full, and this was the curfe : 
 The Scripture doth cxpreflfe it in two particulars, 
 or there are two degrees of it. 
 , Firit,the>ifticeof God had a fingle combat 
 
 with our Saviour in the garden, and there it had 
 three bouts with him j the Lord dealt very rough- 
 ly with him, and the blowes were very keavie 
 that hee laid upon our Saviour there, for they 
 went t o the heart of him, and yet that was but a 
 little skirmirti : Efay 55. 4,5- God fmotehim, 
 andbruifed bim^ infomuchthat there was clodded 
 -blood feene to come dropping fromhim : thefe 
 heavie bouts that hee had, wounded him, and 
 went to the very heart of him, but now patience, 
 and forbearance, and longfu&ring, and mercy, 
 ' and- compaflion, they alfcome intorefcue our 
 Saviour, and they afford him a little breathing, 
 and refreshing, fo that though the blowes were 
 heavie,andthethrufts were fore^yet he did breathe 
 and live • and it was not the mame ftrckeof all, 
 and the reafon was, becaufe patience, mercy, and 
 goodnefTc, andbountie, came intorefcue him: 
 but then the fecond part was this: 
 3 Not. only Gods anger had a (ingle combat 
 
 withhim, but at kfttke ju ft ice of God gathe- 
 red up all the powers of if, and the wrath of God 
 drew up all the forces together,and they marched 
 in furiouily againft Chafe : and whereas before 
 the Father frnote at him, and didthruft at him, 
 now hee Hew him, When our Saviour came to 
 the croffe, and the heat of die battle lay upon 
 
 him, 
 
The Soules Justification. 27£ 
 
 him, then all the fcnfc and fvvcetneffe of Gods 
 countenance and favour, they all left our Savi- 
 our in the open field § for in the garden hce had* 
 fome refrefhings, and fome breathing times, and 
 mercy, andgoodnefTe did ftep inand fay,flay him 
 not, but let him have fome refreshings : but now 
 the fenfe and the feeling of all thefe was gone. 
 
 The ufe ofthis iaft branch, it is a word of ter- yfe t 
 rour, and it is able to fhake the hearts of the 
 proudeft wretches under heaven : they that fet 
 themfelves againft God and Heaven, and make 
 nothing of the finnes they have committed, nor 
 of the wrath of God threatned,and when the Mi- 
 nifter faith, Oh the end of thofe fins will be bit- 
 ternefle :• this contempt of God, and grace, and 
 holy fervices, and thefe oaths will be bitter in the 
 latter end : How can you beare the wrath of 
 God, and you cannot poflibly avoid it ; tufh ?y , 
 fay they, come> let us talke of other matters, and 
 not bufieour felves with thefe matters* well, 
 faith the Minifter, but the word is true, and the 
 word faith it h well then, faith the foule, and! 
 will beare it as well as I can : If I finne, I will 
 beare it 5 and if I come into hell, I fhall beare it 
 as well as another, and I fhall make a fhift for 
 one ? Oh poore finfull creature, wilt thou beare 
 it, and make thy part good as well as another ? 
 dob thou know what thou faift ? ler all thofe 
 ftouthearted men that fit in the featof the fcorn- 
 full, and make nothing of God, nor his wrath, 
 nor of hell, nor of the finnes that they have com- 
 mitted : let them know that they fhall never bee 
 
 able 
 
^"go ' The Soules Justification. 
 
 able to beare the indignation of the Lord: fee here, 
 and behold a little, all you that make nothing of 
 the withdrawing of Gods favour, Pfalne ?y. 4,5 . 
 and Revelation 6.14, 15,1 tf, 17. The heavens depar- 
 ted away as afcrewle when it is rowled,and every moun- 
 tain and Ijle were removed out of their f faces ± and the 
 kings of the earth , and the great men, and the rich 
 men, and the chiefe captaines, and the mighty w 5 
 and even hodman, and every free man, hid them- 
 filves in 1 he dens, and rocks, and in the monntaines^nd 
 foul to the mount aines, fall on w, and to tle'mls^ cover 
 m from theprefence of him that fitteih upon theihro/ie,^ 
 and from the wrath of 'the Lamb e, for the great day of 
 his wrath is come, and who (bailie, aide to (land Z If 
 any man could beare up himfelfc,theti ltrwerethe^ 
 crreat ones of the world : new take a fcantling or 
 your ownc ftrength; if any were able to beare 
 the wrath of the Lord, it were the kings and the 
 mi^htie men, and the captaines, and the rich men 
 of the world, but faith the text, The day of the 
 Lords wrath is come, and who fhall bee able to fiandl 
 It is not the foveraigntic of the king,nor the skill 
 and courage of the captaine, or the iibertie of the 
 ireeman, or the llavery of the bondman that can 
 deliver them^ but they all crie to the rocks, fall 
 on v/, and cover us from the pre fence of the Lord : nay, 
 that you may yet fee the vildneife and wretched- 
 nelfe of your 'hearts, and the miferableneite of 
 your condition, when the prefence of the Lord 
 a-ppeares, fee what the teU faitb> Pfalme 1 14. 5, 
 7. The fea fled, and the earth trcmihd, the hds 
 mehedat the $re fence of the Lord, nay, the devils 
 
 them- 
 
The Soulei /unification, jgj 
 
 themfelves tremble • as in the 6. and 8. verfes of 
 the epiflle of Saint lude y The Angels which kept not 
 their fir ft live, he hatb referred in ezerlafting chaines 
 under darkneffe to he kept for the judgement of the laft 
 day : they have their portion for the while, but 
 there is a great deale of wrath to come, and there 
 are many plagues eomming , and they know 
 Gods wrath, and they (hake and tremble in the 
 apprehenfion of it : now when you fee this, goe 
 home to your owne foules, and let every man 
 that would heretofore (as his owne conference 
 can tell him ) flout God to his face,, and make a 
 fcorn of hell,and of judgemcnt,and condenation : 
 go homc,I fay,& lay this to your owne hearts,and 
 iay,is it {bjhat the mountains fhak^tnd the feafhrinks, 
 and the devils tremble at the wrath of the Lord : good 
 Lord then how fhall I beable to beare it,thatam 
 not able to coceive of ir,nay if any man think that 
 hee is able to undergoe the wrath of God, and to 
 bear it off with head and fhoulders-look but here 
 upon the Lord Jefus Chrift that was perfect 
 God, and perfect man, he that created heaven and 
 earth, and bore up the foundations of heaven and 
 earth, yet when hee came to beare the wrath of 
 God, it forced teares from his eyes, and clodded 
 blood from his body, and made him crie out, My 
 Gad, my God, why haft thou for faken mee I Doe but 
 now compare your felves with Chrift, and fay, 
 did my Saviour buckle under the wrath of God ? 
 then certainly it willbreake you : therefore fay 
 thou, if hee that was the Creator of heaven and 
 earth could not beare it, then how (hall I be able 
 
 Oo to 
 
a g 2 The SmUs Ivftificmon. 
 
 to bcarek, when he comes againftme for my fir, 
 and corruption committed by me:therefore heave 
 and feare all you ftout-hearted of the world,rather 
 now tremble while you may be comforted, than 
 hereafter when you {hall never be eafed : thinkc 
 but with your felves how dreadfull that day will 
 be, when all the glorious attributes of God fhall. 
 take their leaves of yoi^he that before had a great 
 deale of mercy, and patience, and the Lord hath 
 wooed him,faying,Oh once at laft here and fee the 
 things that bekng to thy peace: there i not one of 
 you all in this congregation, butthtyou have 
 beene compaft about with mercies,, nnd the ju- 
 ftice of God ^ it would have broken out againlV 
 you, had not mercy ftepped in to refcuc you, 
 how eafie were it for the Lord to dafh us all into 
 the bottomlcne pit every creature of us : there- 
 fore thanke mercy, and patience, and forbearance, 
 that ftill you breathe, and fay,, blefled bee God, 
 that I have to deale with a gracious,mercifull,and 
 companionate God , that hath kept mee from 
 judgcment,that I have not erenow periihed in it: 
 >Iow thinke with your felves what a day it wil be 
 when mercy fhal weep over you,& take his leave 
 of you, &: fay,remeber thou poore creature how I 
 met thee in thy walkes^nd kneeled downe before 
 thee, and befought thee to take mercy, and to be 
 fitved and pardoned, but thou wouldft not :adew 
 therefore, this is the laft time of asking, I will 
 never fee :hy face more, and with that patience 
 as it were buckles under the burthen, and faith, 
 I have bojne with thee thus long, I have borne 
 
 twentie 
 
The Soules fuftificatitn. 28$ 
 
 twenty years with fame, thirtie years with fome, 
 fortie years with others, and all this while I have 
 borne with thee in thy pride, and ftubbornnefie, 
 and loofeneffe, and uncleanneife - y but now adew, 
 nevermore patience to beare with you, what no 
 more mercy, nor no more goodnefle, faith the 
 fou!e,and they all fay no • and fhake their hands 
 and lay, adew thou rebellious heart for ever, it 
 will make thy heart fhake within thee, and thou 
 wilt lay, I fhall finke downe fuddenly, there is 
 nothing but wrath to bee expected, they are all 
 gone to heaven, and you mu ft be for ever packing 
 to hell . Oh feare, and feare all you whom it doth 
 concerne this day, iffobec Chrift cannot beare 
 it, then you cannot fuffer it y but you will finke 
 under the fame forever. 
 
 Now I come to the reafbnsofthe point in ge- 
 nerall, why our Saviour fuffered paines both in 
 body and in foule,thcn the reafons of it are three, 
 andtheyarealloffpeciall u(e. 
 
 Firft,it is taken from the divine juftice of God Reapm 1 
 which required this by way of fatisfa&ion,as be- 
 ing onely futable and agreeable to the divine ju- 
 ftice of God by reafon of (inne, whereby Adam 
 had intrenched r upon the privilege of God the 
 Father : every breach of the Law of God in- 
 trencheth ncerly upon Godhimfelfe, and there- 
 fore every finne is of a provoking nature, becaufe 
 it is committed againft an infinite majeftie:- 
 therefore that divine juftice may not be a lofer, 
 there muftbea punimmentnot onely corporal!, 
 
 Oo j but 
 
Tta S<wk> Iuftification. 
 
 but alfo fpirituall,'for juftice abates not any thing 
 ofthe fatisfaaion, God is juft,andthis is juftice 
 to give every one his due < honour to whom ho- 
 nour belongs, and puniftiment to whom punifhr 
 merit belongs; therefore that juftice may bee 
 preferved, (he muft inflift thefepunUhmcnts up- 
 on our Saviour being in our roome :. the Jefuites 
 have devifed a cavilfagainft this reafon : fay they, 
 k needed not that Chrift fhould fuffer thefe,for 
 the dignitie of the perfon of our Saviour may 
 difpence with fome part ofthe punimment, and 
 if hebearc death, it is fumcient, he may bee freed 
 from the other paines in his foule. Now that 
 this conceit of theirs is. a thing marvellous inju- 
 rious to thejuftieeof God the Father, and to 
 the wifedome of the Lord Jefus Chrift,. and to 
 the death of Chrift, I prove it thus 5 for by the 
 fame right that the dignitie ofthe perfon .of our 
 Saviour might abate ofthe punifhment,.byths 
 fame right "the dignitie of his perfon might as 
 welltake it quite away : if one dropof the blood 
 of Chrift would fave all the world,, then what 
 needed Chrift to have fufifered the pains of death; 
 for if the dignitie of the perfon might free him 
 from the one, it might free him from the other 
 alfo, but the Law and Juftice o^ God required 
 whatfoever Chriftdid in his wifedome fuffer.and 
 the death of Chrift was not fuperfluous, and be- 
 fides the dignitie of the perfon is fo fane from 
 freeing him from the puniiTiment^tbat it fits him 
 to beare the punifhment, it exempts him not 
 from the puaifhnaent, but itfurnifneth him with 
 
 abiii*. 
 
The Souks Itiftification. x8j 
 
 abilities to beare it : as lie mu ft be man, that hee 
 may fuffer finitely, To he muft be God that muft 
 fctisfie infinitely : the juftice of God requires 
 two things. 
 
 Firft, fuch a kinde of punifhment as may bee. * 
 futable to the wrong of the Law, by the finne of 
 Adam, that is an infinite punifhment. 
 $ Secondly, the perfoivmuuY bee fuch a one, as a 
 may bee regarded : therefore he muft bee fuch a 
 perfon, as muft be able to beare the punifhment, , 
 and to- fatis fie infinitely, and to come forth from 
 under it : therefore the excellency of Chrift as 
 he was God, doth not difpence with the punifh- 
 ment, but enables him to fuffer it, as the infinite 
 wrath of God wasexpreft and fhewed upon man 
 by reafon of finnej in laying on this punifhment 
 both in body and foule : fo the infinite fufferings 
 ©f Chrift underwent them both • therefore that 
 which divine juftice required,and without which 
 it is not fatisfied, that he muft-fuffer • but the ju- 
 ftice of God did' require it, and without it the 
 juftice of God was not fatisfied : and therefore 
 Ghrift did fuffer both, . 
 
 To this aliment the Jefuites reply, it needed Objett. 
 not, fay they^that that cur fe which Adam did de- 
 serve, fhou Id bee furferedby thefecond Adam^ 
 which is Chrift, for, fay they, God might have 
 pardoned all the finne of Adam without any fa- 
 tisfadion, or elfe by his infinite wifedome and 
 power he could have provided another way, and 
 thcrforc if Chrift fuffer but in part,it may furlice. 
 
 To which Ianfvver, it is- a foolifh, nice, and^V^*- 
 
 Oo 3 - fiily 
 
*S6 The Slides IuftificMM, 
 
 filly curiofitie to inquire of Gods abfolute power 
 what he might have done,and what he had power 
 to doe, when we fee what he hath done : for as 
 hee w ill fave the humb Ie mercifully, fo hee w ilfr 
 preiervehis juftice in the falvation of man, Efay 
 53. 10. TbewMof the Lordjhallyrofferinhis band, 
 and Pfalme 40 . 8 . / dejire to doe thy will^ oh my God : 
 It is the will of God that Chrift fhculd come 
 and fhould fuffer for our finnes • he hath revea- 
 led what his will is, and it is folly to inquire 
 what God might doe, when we fee what he hath 
 done : and be fides, this I take to bee an everla- 
 ft ing truth ,that none of all the attributes of God 
 can everenterfeere or crofTe one another,! t cannot 
 be, for then God ftiould not procure nor main- 
 taine his owne glory, for when hee fhould pro- 
 cure the glory of his juftice, hee fhould wrong 
 the glory of his mercy, and when he fhould pro- 
 cure the glory of his mercy, hee fhould wrong 
 the glory of his juftice ; and the glory of 
 his juftice muft bee preserved as well as the 
 glory of his mercy magnified 5 the mercy ©f 
 God cannot wrong juftice, nor the juftice of 
 God cannot overpower mercy: therefore hence 
 I infer thus much • if there were no means in the 
 world whereby the juftice of God ( which had 
 received wrong) could be fatisfied, but only by 
 the fuflferings of him who was God and man ; 
 then itwasagainftthe will of God, and againft 
 the will of Chrift which was both God and [man, 
 and againft their glory and dignitie to devife 
 another way or means to pardon finne without 
 
 the 
 
The Stale s lufttfcmo*. '28 7 
 
 the fatisfaftion of divine juftice^ it is againft bis 
 glory, power, and wifedome, to wrong either ju- 
 ftice or mercy,for he mould either have wronged 
 mercy in not pardoning, orelfe wronged juftice 
 in not punifhing of Chrift; therefore if there 
 fhould be no way to doc it, but only by the death 
 of him who was both God and man,' then there 
 was no other way of redemption but this way,for 
 an infinite juftice being wronged, there is noway 
 elfe to fatisfiean infinite juftice, but by the fuffe- 
 ring of him who was infinite, and that was onely 
 the Lord Jefus Chrift, for there was no more in- 
 finites inthe world. 
 
 Twill windeit up thus,that punifhment which 
 was included in the curfe, and which was defcr- 
 vedby the firft^^^, that was fufferedby Chrift 
 the fecond Adam^ but the punifhment both of 
 fbule and body, werethe punifhments included 
 in the curfe, and deferved by the finne o£A(Um ; 
 therefore it is borne by the fecond Adam, as cer- 
 tainly as itwasdefervedby the firft Adam. . 
 
 The third reafbnis taken from the office of R eil r on 2 
 Ghrift, and the place which he underwent, be- 
 caufe our Saviour Chrift was our furetie, and our 
 finnes u^ere charged upon liinv and hee became 
 paymafter : fo that the covenant which hee had 
 made with God the Father, bound him to ir,and 
 his faithfulneffe and truth tied him to it, nay he - 
 tookeall our finnes upon him, and therefore he ■ 
 muft fatisfie for thee. If the Lord Chrift were 
 our furetie, and tooke ail our finnes upon him 1 
 by imputation, and the debt was made his, then 
 
 the 
 
a g3 The S»ules luftifycmm. 
 
 the payment alfomuftbedifchargedby the Lord 
 Jefus Chrift, but certainly all yowr pride and 
 ftubbornneffe, &c. they were all charged upon 
 our Saviour, andfet upon his fcore,and laid upon 
 his backe : therefore hee mud furfer for all, be- 
 caufe hee was made flnne for all : (o the iflue of 
 the point is this, unleile the Lord Jefus Chrift: 
 had fuffered both in foule and body, juftice had 
 not beene fo fully fatisfied 5 but the juftice of 
 God required both, and the cur e included both, 
 and therefore Chrift fuffered both, and hath ful- 
 filled whatfoever was, or could bee required by 
 divine juftice. 
 
 Now to come to the ufe,fomething muft bee 
 laid to juftifie the riches of Gods free grace 5 the 
 fir ft ufe fhall be this. 
 yr e lt It fhall bee a word of confutation, and it di- 
 rectly meets with Popifh Purgatory ; a wicked 
 . errourthat fais like Dagon before the Arke, and 
 like clouds difperfed by the Sunne- fo that fot- 
 tifh imagination is hence condemned by this 
 do&rine : it is a dreame devifed to picke mens 
 purfes, and to delude mens conferences, and to 
 fill the Popes coffers, they thinke that Chrift 
 frees every faithfull maft from the punifhments 
 of hell, and from all that any finne hath devifed, 
 but onely there are fome veniall finnes, and the 
 punifhments of thofe, a man muft fufferfor him- 
 felfe •, and therefore when a man dies, hee muft 
 goe downe to Purgatorie, and there bee purged 
 and cleanfed from theevill of them : this is that 
 which they fay, if they can but perfwade men 
 
 that 
 
" 
 
 The Swles Iuftificatkn. 2 $9 
 
 that they iha.il be in Purgatorie,and that the Pope 
 can pardon them • what will not a man give to 
 boe freed from it .-> this dotage is cleerly confu- 
 ted with the evidence of the former truth, I will 
 onely expreffe it thus : If Chrift fuffered all the 
 plagues which divine juflice required, then there 
 is neither the punifhnients of Hell, nor Purgatory 
 to be fuffered by the faithfull. but our Saviour 
 fuffered whatfoevert-be juftice of God required: 
 and therefore neither finne, nor hell, nor purga- 
 torie, have any thing to lay to the change of 
 Gods chofen. 
 
 Secondly, it net onely meets with them, but 
 it dafheth in funder another conceit that feemes 
 to fiade acceptance with others ; for hence it is 
 clee::c, that all the troubles, and miferies, and af- 
 flictions • either anguifh of heart inwardly, or 
 miferies outwardly ^ they cannot properly bee 
 called punifhments inflicted upon the faithfull, 
 be they never fo fharpeand bitter in themielves : 
 being laid upon the faithfull they lofe that pro- 
 pertie, and they become corrections - y Chrift 
 hath fuffered all punimments,and therefore God 
 the Father will not requjre a double payment for 
 one debt - and therefore howfoever their grie- 
 vances are many 2nd great, yet they are but eha- 
 fticements at the worfl, and they lofe that ve- 
 nome of plague and of punifhment 5 as it is with 
 the fea water, it is fait of it felfe, andhathabri- 
 nifh fa Itneffe, fretting wonderfully . yet when it 
 paffeth thorow the veines of the earth, all the 
 iakneffe is gone, and it becomes frefh, and is 
 
 P p of 
 
apo The Stales Justification. 
 
 of a cooling nature: Juft fait is with the afflicti- 
 ons that are fometimes infli&edupon the godly, 
 howfoever inthemfelves they are fharpe, and bri- 
 mfh, and fretting • yet the heavieft afrli&ions,. 
 though never fo fharpe and bitter, yet when they 
 pafle through the merits and mercy of the Lord 
 Jefus Chrift, they rctaine onely their cooling, 
 cleanfing, and refreihing nature. 
 
 QfaeSf, ^ ut ^ ome vv *^ ^y, ^ oe not ^ lc ^* e tnm S s befall 
 
 alike to all, as David faith, Pfalme 88.15. Thy, 
 terro/rs have I fuffered from my youth upwards, doe 
 not thefe things come alike to all ? the fame po- 
 vertic,the fame mifery, the fame anguifh of heart; 
 doe not thefe fall alike to all,as in 1 Chron. 2 r _t 2$ 
 1 3^1 4. was there not much miiery befell David, 
 and doe not the fame plagues that befall the onc^ 
 befall the other? theholieft man, andthepro- 
 phaneft man partake alike in thefe ; wherein lies 
 the difference then ? 
 r Anfvftr. I anfwer, the difference lies in- two particu- 
 
 lars. 
 I . Firft, the judgements that are laid on the wic- 
 ked, they come from Gods anger, and God re- 
 quires them in way of fatisfa&ion unto divine 
 juftice . but all the corrections, and chtitife- 
 ments, and terrours, and troubles that befall the 
 godly, they come from Gods love, and from his 
 Fatherly care. A Phyfitian cuts a man, and an 
 enemy ftabs a man, the knife was all alike; but 
 to the one, it comes from a friend, and to the 
 other it comes from an enemy : fo God doth 
 fend afflictions to the godly, and to him they 
 
 CQme* 
 
The SmUs /unification* ~*91 
 
 come from the hand of a Father, and to the other 
 they corneas from a Judge : there are no judge- 
 ments are (ent upon the wicked, but they come 
 
 in part of iatisfa&ion 5 and divine Juftice faith, 
 thou muft to hell for all thofe fmnes of thine, 
 and I will have fomething in part of payment ,be- 
 fore thou come there • but to the godly, the 
 wrath of God is fatisfied to the full, and the debt 
 is fully paid^* and therefore God never layes any 
 thing upon the Saints fo much to fatisfie divine 
 ju&ice, as to correct and amend them. 
 
 Seeondly,all the punifhments and corrections 
 that come upon the godly, the Lord fo orders, 
 and tempers, and fweetens them by his laving 
 graces, and by the worke of his Spirit, that they 
 all worke and turne to their good, the love of 
 God is fo farre fhed abroad into their hearts by 
 the power of Chrifts merits, and fo fhevved 
 therein, that they procure good and comfort to 
 their Ibules for ever • but in the punishments and 
 curies of the wicked, they come from under 
 the crofTe more hardned, and more blinded, and 
 more fierce and rebellious againft God and his 
 grace 5 but the godly come from under the crofTe 
 more holy, and more meeke, and more patient, 
 and reformed in their lives and conversations: 
 as it is with the poyfon that is taken in hand by 
 a skilfull Phyfitian, heeknowes the nature of it, 
 andknowes how to correct it, and to take away 
 the malignant qualitie of it, either of the cold, 
 or of the heat : fo affii&ions ofthemfelvcs are 
 plagues, and judgements, and they are able to 
 
 Pp 2 harden 
 
2^2 The Souks I// R/f cation. 
 
 harden the heart, and to blinde the minde : this 
 is that 'Jihap, faith the text, even wicked Ahaz> ; 
 this is the punifhmcnt and poyfon of the wicked, 
 and it bringeth puniihment upon them- it blinds 
 their mindes, and hardens their hearts • and there- 
 fore, wheniuever a wicked man doth come forth 
 from under the curfe, he is far re worfe than hee 
 was before, his heart more dead and more fierce, 
 and hee vyalkes more rebellioufly againft God 
 and his grace •, but when they are laid upon the 
 people of God, the Lord Jefus Chrift takes 
 away the malignant quahtie of them, and all the 
 poyfon of punifhment and povertie, and takes 
 away allthe venotne of iieknefTe and difgrace,and 
 it is now a preservative, and it is good to be af- 
 flicted, as David faith, and to have the poyfon 
 thus corre6ted, and to humble him, and to purge 
 him, and to doe him good in his latter end ; they 
 are the fame in nature, that they are unto the wic- 
 ked, but the difference is in the qualitie of them : 
 therefore the concluilon is thus much • That all 
 afflictions come from the hand of a loving Fa- 
 ther upon the godly, 'and though they come in 
 anger to their finnes, yet they worke for their 
 , good and falvation. . 
 
 Thus much for the point o£ {peculation, and 
 for the information of the judgement • now let 
 us come home to the affe&ions, and cheareup 
 our hearts a little in the application of the 
 point. 
 Vfi 2 • In the fecmd place it is a word of comfort to 
 all you that are beleevers : you that have heard 
 
 the 
 
The S aides IuftintAtion, 29 
 
 thetrea/iires of mercy, and the death of our Lord 
 JefusChriil kid open^vicw them & take them all 
 to your felves for your comfort : Are your hearts 
 perfwaded that Jeius Ghrift fullered all the pu- 
 nilliments,and drank off all the cup,andhaih left 
 none for you ? then me thinkes this may make 
 you goe away cllearcd : there is no death, no hell, 
 no divine juftice for you to undei gee 5 goe your 
 way cheated, and fo you may, for you are deli- 
 vered from wrath, hell, and punifhment : this 
 is an incomparable cheating -of ibule, to all 
 the faithfull of God ; bee their condition never 
 fo meane, and their e dates never folow, come 
 c all hither, and take that grace and mercy that is 
 purchafed and offered in the Lord Jeius Chrift. 
 
 But me thinkes I hearefome beginne to cavill ObjeB. 
 againft this truth, and fay, let them take mercy 
 - that have a right to itand thanke God for it thoie 
 that have a title to it, and that have great parts 
 and abilities, and anfwcrable obedience, let thofe 
 take it,andblelTe God that ever they law the day : 
 but, what I ? have I any iliare m the death of 
 Chrift > and what, did Chrift furTer the death of 
 thecrotTe for me, my (nines fo many, and my 
 condition fo bad, ana I cannot tell whether I 
 have any faith or no, it is fo vveake and feeble > 
 are all punifhments removed? I cannot thinke it ; 
 This is your owne fau ! t, for this mercy is foi 
 thee, for every faithfull beleeving ibule, bee his 
 eftate never fo low, be thy faith never fo vveake : 
 Haft thou faith but as agrain ofmuftardiced,that 
 thou canft fcarcely know whether thou haft faith 
 
 Pp 3 or 
 
The Soides IuftificMion. 
 
 or no, yet if it bee true faith, there is grace and 
 mercy enough for thee in the Lord Jefus : there- 
 fore come and draw the water of life and comfort 
 out of the vvels of falvauon, that is, out of the 
 fiiffermgs and obedience of the Lord Jefus 
 Chrift. You have heard that the heart of our Sa- 
 viour was amazed, and aftonifhed,it was forthee ; 
 therefore bee thou cheated, Chrift fufferedthe 
 wrath of the Father, and came from under it, and 
 that is thy victory, be thou forever cheared. Our 
 Saviour was impriibned, that thou mighteft bee 
 delivered • heewas accufed, that thou mighteft 
 be acquitted- he was condemned, and therefore 
 there is no condemnation to thy foule 5 he fuffe- 
 red death, that thou mighteft live for evermore : 
 therefore goeyour way,andgoechearily, and the 
 God of Heaven goe with you : feare not any pu- 
 nifhment now, for why fhould you feare them, 
 when you fhall not fee!e them ? You may here 
 have a ground of double comfort in the time of 
 thy greateft diftrefle, whether it be in horrour of 
 heart within, or trouble' without j in both thefe 
 the Lord Jefus Chrift will pittie you, and will 
 refcue you from all in his owne feafon : therefore 
 lift up your heads in the middeft of all troubles 
 whatfoever. 
 
 Firft in all outward troubles, and in theheavi- 
 eft trials, thou {halt bepittiedin them : though 
 Chrift be gone up to heaven, yet hee hath his 
 bowels of pittyand of mercy with him, and his 
 bowels of mercy in heaven, earne over a poore 
 difmaid creature, that is difmaid either becaufe 
 
 of 
 
The Soules Iusiific&Un. 2 p 5 
 
 of thy rtnncs, or becaitfe of thofe punishments 
 which thou feareft for finne : Hebrews 4.15. 
 Wee have not an high Prieft that cannot bee touched 
 vpiih the feelmg of our infirmities, but was inallthiKgs 
 temped in like fort : wee have not an high Pried 
 that is a ft ranger to cro lies and troubles, neither 
 have wee an high Prieft like Gallio, that cared no- 
 thing for thofe things,that is, he was not troubled 
 with the perfections of others : as their cups 
 are full, and they are. not troubled with the 
 poverty of others, they are at reft and eafcy. 
 and they are not troubled with thofe that are 
 in miiery, but hec was tempted in all things 
 Uke unto us .-and fo Hebreives 2. 13. where- 
 fore in all things it behoved him to bee made 
 like unto his brethren,that he might be mercifull, 
 and a faithfull high Prieft,becaule he furfered and 
 was tempted ^ hee is alfoabletofuccour thofe 
 that are tempted. When thepoore doe crie, oh 
 pittieand companion forthe Lords fake: oh you 
 know not what belongs to a hungry belly, nor to 
 a naked backe ; Co I fay, you know not what it h 
 to have a diftreffed confcicnce, and therefore you 
 have 1:0 remorfe to them that are fuch^ but you 
 muft not think thatChrifil was not touched with: 
 our infirmities : though hee fit at the right hand 
 of the Father, yet he hath not forgotten his peo- 
 ple, but he hath left his love, and his companion •■ 
 with us, and he is touched when we are troubled; 
 Ta4 perfecuted the Church, and Chrift faith, ; 
 Sa4^ tyrfitphy perfesuteft thvi me £ the foot is pric- 
 ked in earth, and the head complaincth of it in 
 
 Heaven • 
 
2 96 The Souks Justification, 
 
 Heaven 5 he felt the rage and malice of Pauls per- 
 fections, though haply pc.ore goodman inch 
 a one, and poore goody fuch. a one was perfec- 
 ted, yet our Saviour was touched and troubled 
 with it ; therefore let me tell you how to fuccour 
 your feiveSjVvhen you fmde the wrath o^ God he 
 hcavie upon you 5 and theanguifh of foale lies 
 fore upon you : I might alfo fpeake of the rage 
 and malice of the wicked, but when thearrowes 
 of Gods wrath feizc upon the foule, and God 
 feemes to bee difpleafed, and togoe away from 
 the foule, and mercy ,and love, and the fweerneile 
 of companion is going • as it was with Chrift, 
 when he cried out. My God, my God, why haft thou 
 forfaken mee I Hee findes not that (weetiiefle of 
 mercies that formerly hee had done, thefe are 
 troubles indeed : Now Jearne you tolooke up to 
 Chrift, and looke to beepittied by the Lord Je- 
 fus Chrift. It may be thy husband, or thy wife, 
 or thy friends will not pittie thee,but will fav,he 
 is turned a precife fellow, and fee now what good 
 hee hath gotten by running to Sermons : thus 
 they adde forrovv to forrow, and perfecution to 
 perfecution • becaufe ,God hath fmitten thee, 
 therefore they fmite thee too, but yet notwith- 
 standing all this, looke thou up to the Lord Jefus 
 Chrift,and know that thou fhalt finde favour j he 
 will have a fellow-fcelirg with thee in all thy mi- 
 feries,therefore plead with the Lord Tcfus Chrift, 
 and fay,Lordin thy cftate of humiliation, thou 
 wert a man full of forrowes, and thou fufferedft 
 muchperplexity,thou knoweft what it istofuffer 
 
 the 
 
— " '-»'■ — — ^— — — — —-mm ^ 
 
 The Soules I»ftification. 3 py 
 
 the wrath of a difpleafed Father, and thou did ft 
 crie out, Father, is mercy, and love, and goodnes 
 and all gone ? Oh'blelfed redeemer, heare thofc 
 cries of them that crie to thee for mercy 5 thou 
 that didft fuffcr for poore finncrs, doe thou fuc- 
 cour poore finners : and Jefus Chrift will certain- 
 ly pitie you, and will fend his good Spirit from 
 heaven to comfort you, and he will command lo- 
 ving kindnefle to comfort and refrefh thee. You 
 thatgroane under your burthens, hee will com- 
 mand loving kindnefle to come to fuch a mans 
 houfe, and to vifite fuch a one, and will fay, fitch 
 a mm is troubled, I command thee to comfort 
 him : and, falvation, I charge thee goe to fuch a 
 houfe, and tell fuch a man that I love him, tell 
 him that I differed for him, and was forfaken, 
 that he might not be forfaken, I was condemned, 
 that he might be redeemed : It is a great comfort 
 that the Lord Jefus Chrift is touched,and knowes 
 how to deliver fuch as are tempted. He that bore 
 up the frame of the heavens, and never groaned 
 under the pillars of the earth, yet when he was to 
 beare the wrath of God, he fhrunke at it and laid, 
 Father, if it bep&ffihle, let i\]U cuppafjefrom me : he 
 that bore the wrath of God for thee, he will cer- 
 tainly pity thee. 
 
 Secondly, you fhall not be pittied in outward z 
 fbrrowes onely, but goe your way for ever chea- 
 red^ you fhall bee free from all inward miferies 
 and troubles, you fhall bee delivered from hell 
 and condemnation every beleeving fouleofyou. 
 Do not think that God will paflfe by poore little 
 
 Q^q ones, 
 
The SouUs Iu&ifwatioi*. 
 
 ones, no he will hot lofe one of you, but he will 
 in his appointed time helpe and deliver you : 
 therfore be not troubled nordifmaied,but refolve 
 of this and fay, I (hall bee delivered, therefore 
 let my foule be for ever cheared, what would you 
 have, and what doe you feare > Is it yonr finnes ? 
 doe you think that they beare youan old grudge? 
 and they will bee clamouring up to heaven 
 againft you,and complaining of you at the throne 
 of grace,, doe you feare them ? foyou may juft- 
 ly/ becaufe of that fecret Hiding orf from the 
 truth : Oh faift thou, my errand is done in hea- 
 ven before this time, and my fins knocke at hea- 
 ven gates, and lay, juftice Lord, I have taken 
 them in their finnes. and therefore as thou art a 
 God of juftice, execute juftice upon a rebellious, 
 foule.Now therefore remember teat Jefus Chrift 
 hath fuffered, he hath taken thy finnes upon him, 
 and hath fuffered the puniQiriients of them, 
 Tlobn 2.1. Little children finne not at al-l : It were 
 to be wifhed that a man might be alwayes hum- 
 ble and poore in fpirit, and doe all good againft 
 the evill done to him •, and it were to be wifhed 
 that a man could walke exaftly before God • but 
 it is notpolTible fo long as we have this body of 
 death it will {hew it felfe,but if we doe finr.e, »h? 
 have an Advocate mihthe Father^ ftfit* Cbrift the j "ft • 
 he is gone to heaven to tell the Father that all is 
 fully anfwered, and he faith, Father fave all rhofe 
 poore foules whom thou haft given mce- I have 
 paid all, and anfwered all for them ? and therefore, 
 Father, I will that all that thou haft given mee, 
 
 may 
 
■' ' ■■■' ■• ■«■■ ■ — -■— -— ■ 1 --^ — ■ 
 
 7fo ^Wd 1 / Iu&ificAtim. typ 
 
 may be with me ; where I am, that they may be- 
 hold my glory : thus he pleads, for he doth not 
 plead as we doe, but he faith, Father I will : now 
 if there be any crie againft the foule by reafon of 
 finne, Chrift ftops it s finne pleads, and Chrift 
 j»leads,and who will prevaile thinke you ? there- 
 fore be not difcouraged, we have an Advocate with 
 the Father : the finnes of your dreames this laft 
 night, they have done your errands in heaven be- 
 fore you did aw.ake • but kt them plead what 
 they can, wee have an Advocate with the Father in 
 Heaven, and he pleads our caufe in heaven,and he 
 will prevail in whatfoever he pleads for-hewillbc 
 heard,&all the pleas of fin fhal befully anfwered: 
 Neb. 1 2.22,2 3,24. ye are not come to the mount 
 that might not be touched, nor unto burning fire, 
 Sec. But ye are come unto the mount Zion^fto the citie 
 of the living God, and to the Spirits ofjuft andperfeB 
 men, and to Iefm Chrifl the Mediatottr of the new Te~ 
 ftament, and to the blood of [pr inkling, which fveaketh 
 better things than the blood of Abel : what did the 
 blood of Abel fpeake ? fee that in Gen. 3 . ?, 10. 
 where is Abel thy brother, faid the Lord, and he an- 
 fwered, / cannot teti, am J my brothers keeper I Oh 
 thou wretch faith the Lord, thevoyce of thy brothers 
 bhodcrieth to me from the earth fir vengeance againfi 
 thee^ thus all our iinnes doe fpeake : but there 
 are fomefinncs that eric and fay, Lord, this foule 
 is taken to bee a Chriftian, and a ProfefTer, and 
 one that hathfome §race 5 but, Lord, againft 
 knowledge, and confeience, and the directions of 
 the Minifters, hee hath finned thus and thus: 
 
 Q^q a there- 
 
3 oo Tlbtf Souks luftificatim. 
 
 therefore, good Lord execute judgement upon 
 him 5 but now here is your comfort you poore 
 Saints ; I confefle thefe wretched corruptions of 
 your hearts play the backe friends with you ma- 
 ny times . but we have the blood of Chrift, that 
 cries for mercy, and pardon, and refreshing, and 
 forgivenelTe : finne pleads and faith, Lord doe 
 me juftice againft fuch a foule, but the "blood of 
 Chrift faith, I am abafed and humbled, and I 
 hayeanfwered all : Chrift (hall be heard, and if 
 he plead the caufe, the day is certainly yours, and 
 hee pleads without any fees, and his blood fpea- 
 keth on your behalfe, and your finnes fhall neyer 
 be heard againft you : but what flicks upon your 
 ffcomackes ? 
 ObjeB. Oh you have heard, that the Lord is a juft 
 
 God, hee is fo, hee is holy andblefled, and of 
 pure eyes that cannot endure, to behold any pol- 
 luted or uncleane thing; andif Godbeftridtto 
 marke what is done amifTe, who can abide it? 
 Oh then, fay you, you have thefe finnes and corl 
 ruptions, and Godis pure, and you are polluted, 
 and you have many fecret windings,and turnings, 
 and devices • and you fay God knowes all the* 
 crevices of my heart, and fees all the frame of 
 my foule ; and if the Lord marke what is 
 done amifTe, nay hee will marke what is done 
 amiiTe, who then jhatl be able tofiand I How fhall 
 I be abletoanfwer it .-efpecially confideringthat 
 Satan faith, I have finned, and why fhould I not 
 be caft out as well as others have beene caft out 
 that have finned^Lord execute juftice upon them 
 
 as 
 
The Sou'lef Iuftif cation. , OI 
 
 - as they have deferved : how fhall wee he!pe our 
 felves herein ? yes admirably, for then the blood 
 of Chrift comes in, and that latisfies all, Gal 5 . 
 2 2. 23. The fruits of the Spirit is Lne, j<y 3 pearr, 
 I'Mg-fufjering, vendeneffe^meekne^ejemperance^ fmh y 
 againft fiich there is no law Y fo it is here, there 
 is no law., nor no condemnation to beleevers tru- 
 ly penitent for their fins, there is nopunifhment 
 to them, nor no wrath to execute judgement uj£ 
 on them, becaufe the debt is paid, and the Lord 
 is juft and cannot^ and righteous and will not doe 
 it: but faith the Devi 11 thou haft finned, and 
 why (halt thou not bee condemned for it ? but 
 faith juftice, hold thy tongue Satan, for there is 
 no law againft them that repent : what troubles 
 you now ? 
 
 Why, the very truth' is, the thoughts of Hell AnfweTi 
 aftonifh my hearty me thinkes I fee a little pecp- 
 holedowne into hellJJmd the devils roaring there, 
 being referred in chaines under darknefle, until! 
 the judgement of the great day • and me thinkes 
 I fee the damned flaming, and Judas and all the 
 wicked of the. world, and they of Sodome and 
 Gomorah : there they he roaring,and damnation 
 takes hold upon them, and the wrath of God 
 finks them downe to hell : Now I have finned, 
 and therefore why fhou Id not I be damned, and 
 why fhould not the wrath of God bee executed 
 againft mee ? I anfwer, the death of Chrift ac- 
 quits thee of all, and although the wrath of God 
 be of admirable power and force, yet you fhall 
 bee acquitted by the death of the Lord Jefus : 
 
The S stilts lufrificAtiw. 
 
 Revelations 20.6. Blejjedandholj is he that hath a fan 
 in the firfl rejarrettion, for en fuch th* fecond death 
 fhall have no power, that is, wicked men and the 
 ruffians of the world that fcorne all commands, 
 and defpifeall the ordinances of God, and the 
 lawes of men, and neither of them can take place 
 in their hearts, they breake all bonds, and call: 
 a«?ay all commands, and the threatnings of God 
 can take no hold upon them 5 but though they 
 are fo rebellious here, yet everlafting condemna- 
 tion fhall take hold of them,and fhall have power 
 over them hereafter,and will drag their foules and 
 bodies downe to hell, and there they fhall fuffer 
 intolerably, and incomprehenfibly, and then heli 
 and condemnation fhall tell them thus much, 
 feeing the commands of God could take no hold 
 upon you,therefore we will : the mercies of God 
 could not perfwade with you,but the judgements 
 of God fhall prevaile agarjjift you. What be- 
 comes of all the great and mighty men of the 
 world > where is Pharaoh and Nimrod, and the 
 reft of them ? the wrath of God haththrowne 
 them upon their backs in hell 5 but you that are 
 true beleevers, the fecond death fhall have no 
 power over you • though Wrath and condemna- 
 tion feeme to lay hold upon you, yet there is no 
 power in them to condemne you, becaufe if 
 Chrift hath taken away thepaines of the fecond 
 death, then it fhall never opprefle fuch as belong 
 to the Lord Jefus Chrift : therefore goe your 
 way comforted, there is nothing that fhall ever 
 prevaile againft you. 
 
 Oh 
 
The Souks Justification, 303 
 
 Oh, bat faith the foulc, could I fee Heaven ObjeH. 
 gates let open, if the way were open and piaine 
 that I might fee the way and walke in if, then I 
 could be comforted : bur, what 1 in heaven ? the 
 Angels are all holy, and God is a holy God, and 
 a pure redeemer, and all things there are pure., and 
 undefiled-can fuch a wretch as I am come to hea- 
 ven ? certainly, the Saints will goe out of heaven 
 if I come there. 
 
 No the blood of Chrift will doe all this for ^nfwer. . 
 you, and it will make way for thee into heaven : 
 as Hebr, 10. I?, 20. Seeing therefore brethren, 
 that by t he blood oflefm we may mofi boldly enter into 
 the holy places by the new And the living way which hee 
 lfa>h prepared for w, through the vade which is his 
 flejh : marke two things in that place, you may 
 have boldnefre; you feare now that your ilnnes 
 will not bee pardoned, and that God the Father 
 will not accept of you : well, be not proud and 
 fawcie, but take the blood of Chrift along with 
 you, and goe on boldly, and chear fully . All you 
 that have an intereft in the great worke of God, , 
 either for brokennefle of heart, or vocation to 
 call you to rely upon the Lord Jefus Chrift, bee- 
 thou a fmner, Ifthou haft faith 5 I fpeake nofjof 
 the meafure of faith, but haft thou faith, then 
 why fitteft thou here drooping? Go you on chee- 
 rily, and undauntedly, and goe with comfort to 
 evcrlafting happinefTe : every thing gives you ■ 
 comfort/had you but eyes to fee it, God and 
 men, Heaven and earth, finne, ju ftice, hell and 
 condemnation, gives you all comfort. If you 
 
 looke ! 
 
394 The Soules Justification. 
 
 lookeupto juftice that faith, you poore belee- 
 ving creatures goeyour way comforted, Iamfe- 
 tisfied to the full \ If you looke to hell, and 
 death, and condemnation, they fay be com for- 
 ted,you poore beleeving foules, we have no pow- 
 er over you, the Lord Iefus Chrift hath conque- 
 red us, and if you looke to your owne finnes,they 
 tell you thus much, and fay, be for ever comfor- 
 ted, for wee have pleaded againft you, but wee 
 have loft the caufe : Ifyou looke up to heaven, 
 there you may fee glory andhappinelfe,and blef- 
 fedneffe ready to enter tame every beleeving foule,. 
 and they all call after you and fay, Come ye blejjed 
 of my Fa.her, inherit the Kingdome prepared for you : 
 therefore goe away cheerily, and get you to hea- 
 ven, and when you come there, be difcomforted 
 ifyou can. if Chrift, and God,and Heaven,and 
 all call you and fay, come all hither, you belee- 
 ving foules, then lift up your heads with joy, and 
 draw the waters of comfort and eonfolation 
 from this truth • onely remember this here, when 
 you finde your fins roaringupon you, and telling 
 your Father that you have finned, and juftice 
 cries, and hell threatens, then take the blood of 
 Chrift, and fee before your eyes all that ever 
 Chrift hath fufifered,and fee juftice fully fatisfied, 
 and heare the blood of Chrift fpeaking, as well 
 as the clamours of finne : it is the mifery that we 
 are in, that we can here the bawlings of Satan,and 
 of corruption, crying and faying, what, you fal- 
 vation, and yet have thefe and tliefe corruptions ? 
 we heare thefe 5 and we hearken not to the other; 
 
 the 
 
The Soules Iuftificatim. 305 
 
 the blood of Chrift hath pardoned all, and will 
 cleanfe all : Oh heare that voycc, and you {hall fee 
 and heare that it fpeakes admirable things : this 
 isthefecondufe. 
 
 Thirdly, hath Chrift done all this? thenftand r(e 2 
 amazed at thatendlefle and boundleffe love of 
 the Lord Jefus Chrift, but onely that the Scrip- 
 ture cannot lie, and God hath faid which is faith- 
 full and true, and cannot be deceived, and is infi- 
 nite in all his workes ; otherwife, man that is 
 fenfible of his fins and wants could not bcleeve 
 it,but yet Chrift hath done it, and it is worth the 
 while to weigh it, andtoconfiderofitinaholy 
 admiration : although wee are not able to walke 
 in any meafure anfwerable thereto : had our Savi^ 
 our only fent his creatures to ferve us, andhad we 
 f onely had fome Prophets to advife us in the way 
 to Heaven, or had hee onely fent his holy An- 
 gels from his chamber of prefence to attend up- 
 on us,and minifter to us,it had beene a great deale 
 of mercy; or had Chrift come downe from the 
 heavens to vifit us : It had beene a peculiar fa- 
 vour, that a King will not onely fend to thePri- 
 fon, but goe himfelfe to, the dungeon, and aske 3 
 faying, is fuch a man here : a man would thinke 
 himfelfe ftrangely honoured, and the world 
 would wonder at it, and fay, the King himfelfe 
 came to the prifon to day to fee fuch a man, cer- 
 tainly he loves him dearly . or had Chrift him- 
 felfe come onely and wept over us, and faid, Oh 
 thatyouhad never finned, and oh that' you had 
 moreconfidered of my goodnefie,and theexcel- 
 
 R r lency 
 
$o6 The S»tdes Iuftifytmon* 
 
 lency of happinefle ; oh that you had never fin- 
 ned, this had bcene marvellous mercy • but that 
 Chrift himfelfe fhouldcome and ftrivc with us 
 in mercy and patience, and we flight it • and not 
 ©nely to provide the comforts of this life,but the 
 means of a better life,and to give us peculiar blef- 
 fings- nay,that the Lord Jefus fhouldbefofond 
 of a company of rebels, and hell-hounds, that 
 he thinkes nothing good enough for them • hee 
 hath prepared heaven for them, andhegives'them 
 the comforts of the earth for their uie too : nay 
 he hath given them his blood,and his lire,andall 9 
 and yet you are not at the higheft : what doe you 
 talke o£ life ? hee was not onely content to part 
 with life, but hee was content to part with the 
 fcnfe and f veetneflTe of Gods love, which is a 
 thoufand times better than life it felfe, as David- 
 faith, Thelov'wgkindnefle of God i* beuerth&ilfe 
 it felfe : He was content to be accurfed, that we 
 might be bleffed • he *as content to be forfakon, 
 that we might not be forfaken ; and to bee con- 
 demned, that wee might bee acquitted. Oh all 
 you ftubbcrne hearts, that heretofore have made 
 nothing of the blood of Chrift and his honour, 
 but though the judgements of God, and the 
 hammer cannot breake your hearts, yet let this 
 mercy breake you, and reafon with thy owne 
 heat in this manner, and fay, Good Lord, is this 
 pofllble ? Lord,this is too much, for reafon can- 
 not reach ir, nor nature cannot doe it, to give 
 himfelfeand h*s fife, and to bee forfaken and de- 
 %fed ; thata rebbeil and a traitor fhould be re- 
 
 cdved ; 
 
The S * t<ies Itt-fHfication. 307 
 
 ■«■■—■ ■ I. 
 
 ceived to mercy, certainly 1 (hall love him as 
 long as I live, yes, and doc lb too ; and feeke to 
 that Jefus Chriil, and honour him, and lay, for 
 ought I know I may o^taine a part in Chrift, 
 therefore I will never wrong him, nor grieve his 
 good Spirit more. The Lord fay Amen to the 
 good defires of your hearts, that you may ftand 
 and wonder at this companion of the Lord, that 
 is cut of meafure great. 
 
 Harh the Lord luffered all thefe punirtimen s rjt 4< 
 for us ? then what (hall wee doe for the Lord Je« 
 fus Chrift > returne an anfverto the Lord, what 
 courfe you will take to anfwer the kindnefie of 
 the Lord. When David had received many 
 kindnefies from the Lord, he lookes up to Hea- 
 ven and faith, / witthve thee dearly^ O Lord mj 
 flre/fg.h : Love is the loadftene of love ; there- 
 fore have love inlarged in rhis dutie,be not 'can- 
 tie in your love, but beftow your hearts fully, 
 and liberally,upon the Lord Jefus Chrift, and let 
 all returne love to the Lord Jefus Chnft,and love 
 him in all things by all means, and at all times, 
 and know that the death of Chrift requires rhis, 
 and will call for it : I doe not love that a man 
 fhouldgive rheLord Iefus Chrift a little fcanty 
 defire,and a few lazywifhes, but love him with 
 all thy foule, and with all thy ftrength, and feyjj 
 I will love thee dearly, Oh Lord my ftrength: 
 when thou doft rife in the morning love Iefus 
 Chrift, and bathe thy heart in it ; and when thou* 
 art in the wav, or at thy labour, love Iefus Chrifl 
 that ftrengthens thee 5 when thou feedeft upon 
 
 Kr 2 the 
 
308 ^ £<?«/« Iuffificstiw* 
 
 the fweetnefie ofthynieat,thinke upon the Tweet- 
 neile that is in Chrift, and thanke the blood of 
 Chrift for all that thou haft, in all the riches thou - 
 feeft, and in all the honours thou haft, and inali 
 thy friends and means, and whatfoever thy heart ■ 
 loves or cfteem? r in that Jea Chrift, acid in that- 
 iove.Chrift : why, what doth that concerne Je- 
 fus Chrift ? I anfwer^ it will make it appeare 
 that all that thou haft, is from the blood of 
 Chrift^ and the.BlQQd.Qf .Chrift is better than 
 all thehleflings you doe enjoy,*anclthey.arealfc 
 nothing without this : for it is thedeath of the 
 Lord Iefus Clirift that ads a feafoning vcrtueto 
 all the good things., thou haft . fothat thefe are > 
 not good fo.us, neither doethey workegood to 
 us, but that they are given to us la and by the 
 Lord Jcfus Chrift * for . were they not given us< 
 in Chrift, . thereis filch venome and gall in our 
 finnes, andthe wrath of God it feife which Aides I 
 thorow all the good things here below, that it < 
 makes all the morfels gravell jn the belly : In a 
 wordjthe blcoiof Chrift takes away thevenome* 
 and indignation of jGods- curie, which othervvife J 
 wou ! d brings plague upon what wee have, and 
 what we doe enjoy K tiow many rich and honou- 
 rable are there,, if the^ Lord Jet but in a veine of 
 vengeance into their conieienees, all their riches 
 and honours ? afe,baf@^. and- worth, nothing .. 
 whats that tome ? if I bee rich and a reprobate'- 
 ,** honoured and damned, and the wrath of God to- 
 
 m purfue me : therefore without the death of Chrift. 
 
 sill thefe things are but curfes to us ; the world-' 
 
 is 
 
The Swles- XutiificAtiM. s ~ 
 
 rs a prifon, and the creatures are our enemies^nd 
 every one of our actions are our witnefles to cor> 
 demneus, and aliour comforts are but gall and 
 wormwood to us, nay were it not for the blood 
 ofChrift, your profperity would be your mine, ■ 
 your beds your graves, and yoir comforts your 
 confufton : and therefore- that they are not fo y 
 and that thou haft any comfort from tkefe, goe 
 biefle.God for it, and fay y Lord it is through thy 
 biood that I have received any bleiTihg, upon 
 thefeblelfings Lord,! might have drunkethe cup 
 of thy wrath, wbenldrunke this beere^ I mighr 
 have eaten my bane, wfeen 1'eat my meat. I blefle 
 thy Name, bleifed Redeemer, for thy love, it is 
 thy blood that hath purchafed thefe things for 
 me : if you have- received from -any thing here be- 
 low any good at alI,looke up to Ghrift andLleild * 
 his Name for it, and fay, if this meat be fo fveev 
 then what is the blood of Chrift ? therefore love 
 Chrift by all means, let-all your words be words 
 of love,and all your labour be the labour of love, 
 and all your thoughts bee thoughts of love, and \ 
 mufe of love, . and fp^ake of the trea fares of mer- 
 cy, and let all yourafte&ionsfoc full of love, and 
 all your workes be lovejani lift up his Name and 
 fav, all ye that fee my converfation that I walke 
 fy comfortably, bleffe his- Name for if • the 
 blood of jedisChrift hath done all this for me • 
 I . was a wretched - creature, but the blood of 
 Chrirt hith overpowred this rebellious hea v r of 
 mine : honou- him, and lift him up an \ fay, my 
 heart was hard. and filthy, and myfoule wi»s de- ' 
 
 Rr 3 ftitute. 
 
$io '' The Souks Iuftfomon. 
 
 ftitute of all good, and my finnes many, yet now 
 
 1 have fome evidence Oi the love of God, bleited 
 bee his Name for it, the blood of Chrift hath 
 done this for me : mufeof him, fpeake for him, 
 workeforhim,and doc all fur him, inallmife- 
 ries and troubles, forrowes and vexations, temp- 
 tations without, and terrours within- love Jefus 
 Chrift therein, though thefe befall thee, yet the 
 venomc and poylon ofthem is gone,and they are 
 fweetned unto thee: thy prifon is libcrtic, thy 
 contempt is advancement, m all the things thou 
 haft, love Jefiis Chrift that hath procured thefe : 
 and now it' you will not love Jefus Chrift, let 
 mee aske you whom will you love ? nay, 
 whom elfe can you love ? an/wer mee, will 
 you love your friends that are deare unto you, 
 or your Parents that doe provide for you, or 
 your wife that is loving and mercifull to you ? 
 you will love thefe, as 'there is good caufe you 
 fliould, but love Chrift more than all thefe. 
 If you will love a friend, or a father, then much 
 more Chrift, that is the Author of all, and the 
 contmuer and preferver of all : a friend would 
 beanenemy,but thatthe blood ofChrift frames 
 his heart. A wife would rather bee a trouble 
 than a helpe, but that the blood of Chrift or' 
 ders her: therefore I fay with Pa I, # Car. it. 
 
 2 2. If My man lore not the Lord Tefii* Chrift^ let 
 himbee Anathema^ Maranatha ;aske your neigh- 
 bours if they love not the Lord Icfus Christ . 
 Let that foulebeeaccurfed untill the comming 
 of Ckift to judgement : Curfe him all yee An- 
 *• gels 
 
The Stules IuBipcmon. gn 
 
 gels in Heaven, and all yee Devils in Hell : 
 Curie him all yee creatures, and let this curie re- 
 maine upon him untill the comming of Chrift 
 unto judgement, and let thefe curies bee fealed 
 dovvneupon him for cver,and when you are come 
 to the end of all, this will bee the plague and the 
 curfe of all, that you had Chrift and mercy ten- 
 dered to yt#u once, and you would not receive 
 it : therefore fincc Chrift hath thought nothmg 
 too good for us, even his life and blood, and was 
 content to part with the fenfeand feeling of the 
 {weetnefle of the love of Cod the Father,, 
 thinke nothing too good forChrift,but 
 love him in ail thtngs 5 and by all 
 means ;the X,ord grant 
 wee may. 
 
 Wl n(j:s. 
 

 5-%5t?yg) 
 
 THE 
 
 SOVLES 
 
 Ingrafting into 
 
 C H H I S T. 
 
 Mal. j.i. 
 Behold, I wilt fend my Mejfenger, and hee fkaliprc- 
 pare the 79a y kefir e wee y and the Lord whom yeefeeh 
 fljafffuddenly come to hit Temple : even the Mejfenger 
 of the Covenant whomyee delight in : Behold hee fb ail 
 come, faith the Lordof&offt. 
 
 Or the Preface two things are 
 confiderable. 1 . What wee 
 have done. 2. What wee 
 will doe. We have finiftied 
 the (cope of our endevour, 
 which was to fhew how 
 Chrifts Merits are applied to 
 theSoule, how it ftands pofleiTed of grace here 
 and happinelTe hereafter. Now thefe two things 
 rnuft be wrought in theSoule, before it can be 
 made partaker of laving grace : 1. A preparation. 
 2. an Implantation. A preparation there muft be, 
 for a firmer naturally as he hath no grace 9 id hee 
 
 A a is 
 
 1. 
 
The Souks ingrafting 
 
 is not naturally capable to receive grace. This ap- 
 pearesin 2. things ; 1. OnGodspart, hebreakes 
 the curled Combination betwixt Sinne and the 
 Soule, hee drawes us from finne tohimfelfe. 
 2. Something on our part touching the difpofiti- 
 on of our hearts: andthatin 2. workes. 1. Con- 
 trition, 2. Humiliation. Now there was a necefc 
 fity of thefe two to be in the Soule, as wee then 
 difputed _, for thefe are the two maine hinderan- 
 ces of our Faith : 1. Security, when the fbule being 
 blinded takes reft and fees no need to be better, 
 therefore defires it not , hence natural! men 
 thinke it Curiofity , therefore the Lord fends in 
 this worke,and caulech us to know the mifery of 
 finne , and pierces our fbules with it, and Co upon 
 this we defire a change , for elfe it lees it muft be 
 Condemned. 2, When the finner thus fees his 
 mifery, then he begins tofcrambleforhisowne 
 comforts, that he may releeve himfelfe, hee will 
 reforms finne and doe fiiperficiall duties , and fb 
 thinke to make amends , this is Carnall confi- 
 dence, thus many a man perimeth , refting on 
 thefe huskes, for Meanes are not Mediatours, and 
 Services are not Saviours ^ Now in the place 
 thereof God difcovers that there is finne enough 
 in the beft fervices.The Soule being thus plucked 
 off from fin and from all hislufts, and pared from 
 his abilities 3 renouncing all confidences, and 
 being nothing hee is fit for Chrift to bee all in all 
 unto him- thus farre we have gone. All this while 
 jihe Soule is like the children of Ifrael partly wan- 
 ting in the valley of Tearcs , partly wildring in 
 
 the 
 
into Christ. 3 
 
 the defart of Humiliation. Egypt wasa Type of a 
 mans naturall conditio^ Mofes a Type of the Law, 
 lofuab a Type of Chrift , the wildernefTe a Type 
 of thefe two. Now the foule having pafTed 
 through all thefe , is juft upon the Coaft of Ca- 
 naan. The foule is like a graft, firft, itiscut 
 oflF 9 then pared, and then ingrafted: So Con- 
 trition cuts us off, and Humiliation pares us. The 
 next Point is, the ingrafting into the Lord Jefus, 
 the heart being thus prepared, it is implanted in- 
 to the true vine , the Lord Chrift. 
 Touching the worke, wee willdiicover thefe 
 
 2, things : 
 
 1 . 5 We will open it in generall. ? 
 
 2. d We will difcover the parts ofit-S 
 
 What it is in generall , our implantation into jj 
 Chrift , is the worke of the Spirit , whereby the 
 humbled (inner (lands poflefled of Chrift , and js 
 made partaker of the Spirituall good things in 
 
 him. jjj -. 
 
 3. Things in the Defer? ption. 
 The humbled (inner , for elfe nothing to doe 1. 
 with Chr ft, ftands poffeffed of Chrift , I ufe the 
 word pofleflbr , becaufe it is rather wrought upon 
 the foule, than comes out of any Principle in the 
 foule ^ Cbnfipojfejfes b\m^ and. hence hee comes to ke 
 poffejftd, Gal. 4. 9, as if he mould fay , It U not^ , 
 bow wee can perceive bin 9 bat how bee wiUknewus, 
 Philip. 3. 12. Still a man is more pafEve than 
 afrive , the worke lyes on Gods part. Thechijde 
 holds the father, becaufe the father holds him. 
 So we hold God, becaufe he holds vs. 
 
 Ke 
 
The- SjuI:s ingrafting 
 
 , # Hee is made partaker of the good things in 
 
 Chrift , ftiilthe atTion lyes on Chrifts.part , wee 
 worke (b far, as we are wrought on. 
 
 Thefe two things are general! in all the workes 
 of application. i.TobepoflefTcdofChrift: 2. To 
 be made pai raker of the Spirituall good in him. 
 
 *• A s in vocation , Chrift drawes the fbule , hee 
 
 challenges more of him, than the being poflef 
 fed , and the foule following him there is the fpi- 
 rituall good. 
 
 2. In Justification, Chrift layes downe a price, 
 there is the pofleflion , and withall , the fbule is 
 freed from the guile and punifhment of iinne • 
 there is the fpirituall good. 
 
 3« In Adoption , Chrift , not onely cals a (inner, 
 
 and juftifies him, but adopts him, ard trakes him 
 of a (inner a fonne , there is a nearer pofleflionjand 
 he bath the privileges of a fbnne • there is the 
 Spirituall good derived from Chrift. 
 
 4. In San&ification, the Lord Chrift, by the 
 
 power of his Spirit leaves a ftampe of his Image , 
 grace for grace ,he is marked for his owne , this is 
 the further poffeffion :, he is freed from the power 
 of corruption 5 this is the Spirituall good. Thus 
 in all we fee , the fbule is^ofleffed of Chrift , hee 
 is partaker of the Spirituall good in him. 
 
 All this is done by Gods Spirit : a graft cannot 
 put itfelfe into the ftocke, but the fame hand 
 that cut it off, and pared it, muft ingraft it , to 
 the fame Spirit that wrought Contrition,and hu- 
 miliation , comes to bee the Spirit of grace and 
 promife. Now for the ground of our difcourfe, 
 
 wee 
 
into Christ 
 
 wee havechofen this Text , which is a Prophecie 
 ofMfltheBaptift. 
 
 Wherein obferve 2 . things. 
 The words are fpoken of lohn the Baptift. 
 
 Firft,ConGder the worke of lohn the Baptift, 
 he was the Meflenger of God , and was to pre- 
 pare the way for Chrift. 2. We have the Confe- 
 quence , The Lord mllfuddmly come into his Tem- 
 ple : We come to the point , but before I can di£ 
 cover the ie verall particulars , give me leave to o- 
 pen two words , that to the doctrine may bee un- 
 deniable. 
 
 Firft 5 what is meant by Temple. 2. What, by 
 Chrrfts comming into the Temple. 
 
 Firft, the word Temple, befides the neural! 
 andliterallfenfeofit, itisalfotaken Myftically 
 and Spiritually , and Co it is here to be conceived, 
 and then it implyes partly the Church of God , I 
 
 meane the company of the faithftill wh ich ferved 
 God in uprightneiTe of heart , and as in general], 
 all the company of- the people fearing God , are 
 (aid , to be the Church of God , and his Temple, 
 lb alfo in particular, every man that is faithful!, 
 is the Temple of God , 2 Cor. 6, ro. Tee are the 
 Temple of the Holy Ghofit Looke as it was in the 
 materiall Temple in jerufalem, the text faith, the 
 Glory of the Lord feU upon it, and the Lord faid, 
 be would abide there , and reveale himftlfe there , (b 
 the heart humbled and prepared is the Temple 
 of the Lord, and the Lord takes pofTeflionofit, 
 and rules in it , and will provide for it for ever. 
 Looke as a man dwels in a houfe prepared for 
 
 him, 
 
 1. 
 
 a. 
 
7 he Seules ingrafting 
 
 him , fo the Lord dwels in a humbled Souk. 
 Thus we have mewed what is meant by Temple. 
 What is meant by thecommingof the Lord 
 into his Temple : as the Temple was Spiritually 
 to bee conceived, fois thiscomming. By com- 
 ming, is here meant, when the Lord comes to 
 take pofleffion of the Soule truly prepared, ob- 
 ferve it that the Lord Chrift comes as a King, 
 therefore he hath a Harbinger before him,. nee 
 hath one to prepare all things for him. 
 A King comes 2. waies,firfthe cakes foveraigne 
 pofleffion at the place where hee is 5 Ifhecome 
 to a towne or to an Inne , the Guefts that tooke 
 up the place 9 muft be gone: fo the Lord conies 
 as a King , he comes to take foveraigne pofleffion 
 oftheSouIe. 2. All Kings bring furniture with 
 them , when he comes to a place , his owne fur- 
 niture muft bee hung up. So Chrift comes thefe 
 2. wayes, he takes full pofleffion of the foule, and 
 provides mercifully for the foule.Thus wee have 
 the words opened, and now the point is plaine 
 enough. TheEnglifh of the text is this: When 
 nhn the Baptift, by the power of the Word and 
 Spirit of Contrition , and Humiliation, hath laid 
 the Soules of Gods fervants, humbled and willing 
 to be at Gods difpofe , then (udderily and imme- 
 diatly , the Lord Jefus will come , and hee will 
 command as a King, and take pofleffion of an 
 humble Soule >and provide gratioufly fork „ hee 
 comes to the naked wals , he brings his provifion 
 with him , he cares for nothing but a Soule pre- 
 pared and emptied, and he will bring provifion 
 
 enough 
 
for the Lo rd Jes us. 
 
 enough or Vocation , AdopcionTjuftificarion, 
 and San&ificationrnow we will gather the points 
 as they lye. 
 
 That the Lord Jefas cannot be hindred from x Db b 
 comminginto an humbled Soule. * 
 
 That the Lord Chrift takes poffeffion of the ± DoB 
 Soule, as a King, and will provide for it. * 
 
 The firft is, that Chrift cannot bee hindred 
 from comming into a Soule truly humbled , hee 
 commeth fpeedily , as who mould fay , he lay eth 
 aH other worke afide , as though he cared for no- 
 thing, iookt after nothing, intended after no- 
 thing, but how all might come into thehearc 
 prepared : the wicked ^f the world , he will not 
 come at them - though the rich crie , he will not 
 heare them -, though the honorable perifh,he will 
 not looke after them 5 but the Lord will come 
 fuddenly into an humble Sonle, nay, to fpeake 
 with reverence , he leaves all Company, he leaves 
 Heaven and the bleffed Angels , he leaves all, and 
 onely deGres to be in , and to live with an hum- 
 ble broken heart , it is the manner of the Phrafe 1 
 he comes fuddenly , as who mould fay, he lets all 
 alone , he cares for nothing , go he muft,and take 
 pofleffion of a broken Soule 5 this is the caufe that 
 the Scripture doth not content itfclfe , in expreC 
 ting the marvellous tender refpeft, that the Lord 
 hath toward fuch a Soule , the delight the Lord 
 hath in an humble Soule, he will lie with a broken 
 heart, and dwell with it, andfleepe with it 3 he 
 will fuddenly come into his Temple, Lule 1 5.16. 
 We may fee it in the father of the prodigall ; the 
 
 B pro- 
 
The Souk fitted^ 
 
 prodigall he refolved to retume to his tether, and 
 lay , I have finned againft Heaven and againft 
 thee,8tc. the father he obferves this , that he is 
 content to be at hisdifpofe, andheelyeth atthe 
 doorc , and defires to come into his family, 
 though his condition were bafe , and he was rag- 
 ged 5 the father he might fay 5 go to your Queanes, 
 let them comfort you if they can $ no , the text 
 faith , hee &w him a farre off, andhee ranne and 
 had companion on him , and fell upon his neck £ 
 and kiffed him , before the prodigall could 
 fpeake a word ,or kneele downe , he ranne , and 
 kiffed him. 
 
 Gbferveherefoure particulars: Hefaw him a 
 farre off, and had companion on him , ranne to 
 meet him, and kiffed him. Hee never now re- 
 membersthathe was riotous , a whorer , a drun* 
 kard , thathe hadlavifhed out all his fubftancer 
 all this was forgotten: but when he fees him come 
 humbly, and brokenly , he faw him a farre off, 
 before the prodigall could fee his father 5 nay hee 
 companioned his wretchedneffe , before hecould 
 confeffe it , nay , hee ranne to meet him more 
 fpeedily than he could come tohim, and when 
 the prodigall fell downe before him , hee fell on 
 his necke and kiffed him, before he could fpeake 
 a word * this Scripture doth notfatisfie it felfe it 
 cannot tell how to expreffe the marvellous ready 
 inlargement of the Lord , to give entertainment 
 to an humbled Soule , and it is remarkable , after 
 the prodigall had faid , Father I have finned, &c. 
 Fetch out-. fiith he ,the beft robe , tocover him, 
 
 and 
 
for the L 6 rd Jesus 
 
 and put a ring on his finger, &c. Aswhofhould 
 fay, Tisno matter for thy ftubbornnefle and re- 
 bellioufnefle$ a prodigall thou haft been, Icare 
 not for i taring this robe to cover him,kill the fat 
 Calfe to feed him, and the ring to adorne him. 
 So Luke 15. 4. A man that hath an hundred 
 ftieepe , and one be gone aftray , he leaves there 
 «?.andhegoesfeeking for that, and when hee 
 findes the ftragling (heep, though it cannot come 
 home, hetakesituponhis (houlderand brings 
 It home 1 The loft ftieepe is the loft Soule , that 
 is bee-wildred , the Lord Jefus after all mercies 
 vouchlafed to him, and kindnefle enlarged to- 
 wards him 5 yet the loft ftieepe will be ftragling , 
 the Lord leaves all now to feeke him : and marke 
 the phrafe and the degree thereof, he leaves all 
 to feeke it , and will never leave till hee finde it, 
 he doth not feeke hourely , but he (eekes till hee 
 hath found it 5 when hehath found it , he brings 
 it home. The Lord will leave all , to feeke an 
 humbled finner 5 the more need thou haft of 
 Chrift , the more labor he willbeftow in feeking 
 of thee , and he will never leave feeking, till hee 
 hath found thee ^ and when he hath found thee, 
 though thou canft not gpe , he will carry thee up- 
 on hisftioulders, to everlafting happinefle. This 
 is to exprefle the marvellous readinefle and 
 bounty of the Lord , towards a poore humble 
 iinner, M4tt6.13.45. This is the (cope of the 
 Parable of thePearle . the text faith , The King- 
 dome of Gad u like ante a Pearle , which when a 
 Merchant had found* he feldaUhe had, andhxghi 
 
 B 2 it. 
 
io Tbe~ Sink fitttd 
 
 it. Firft, we will open the text, then apply it 
 to oar purpofe. The Pearle is nothing elfe but 
 thcjrich Mercy of God , and Grace, and Salvati- 
 on mChrift : the Merchant man is every poore 
 (InfijJJ creature , that wants mercy to comfort 
 him,and grace to pardon him . for what is all the 
 world , if my Soule wants mercy > well he know- 
 eth where the Pearle is $ the bargaine is thus he 
 muft fell all and buy this Pearle : Hee comes to 
 Gods tearmes , & buyeth it at his rate, and there 
 is no more words: this felling of all is, when a 
 man parts with all finnes, and confidence in him- 
 felfe : then he hath fold all. , when he will neither 
 truft to his owne worth , nor reft in his o wne fu£ 
 ficiency, and feethhimfelfe miferable by corrup- 
 tions committed , and feeth that he is unable to 
 releeve himfelfe out of his mifery , and then hee 
 is willing ro part with allj and when hee hath 
 done this, then there is no more words to the 
 bargaine, but the Lord bids him take the Pearle 
 he hath bought it , and carry it away with him : 
 io then the cafe is cleere , if you bee good chap- 
 men, and bid roundly, and come to Gods price, 
 there is no more words to the bargaine. You 
 would faavefinne andQhrift, God and Devillj 
 ho , no , but fell all and the pearleis yours : you 
 may take it in your hand, and carry it home with 
 you : thus much for the proofe. 
 Mtafons. l come n <>w to the Reafons , whence comes it, 
 that the Lord will not delay to come into an hum- 
 ble foule , the marvellous readinefTe of the Lord, 
 it is admirable to»thinke on it: the realbnsare 
 three: g e . 
 
for the L o rd Jes us» ii 
 
 Becaufe the Lord Jefus was fent, for this very K. 
 
 end, by God the Father, Matt. 15. 24. And hee 
 came alfo to this very purpofe, Luke 19. 10. Ga- 
 ther up the places. I am not fent, but to the loft 
 (heepeoflfrael^ and in the other place, there he 
 came to feeke, and fave that which was lob, that 
 is, loft in the fight and fenfe of his owne mifery, 
 loft in regard of his owne ability and fufficiency 
 tohelpehimfelfe:Thenlaftly> willing to be dif- 
 pofed by another, this is the nature of a loft man. 
 The man that is in the wildernefle, if hee knew 
 not the way out, there is no meanes tofuccour 
 him $ therefore he is willing and contented, that 
 any man fhould direel: him the way out : if a man 
 fhould fay, this is the path that leads you out of 
 the wildernefle to fuch a place, would hee not 
 yeeldtohis advice, hee were but a loft man ^fo 
 doft thou fee, that thou art loft, ifthoulieftin 
 the wildernefle of finne, thou art a damned man 5 
 and then loft, doft thou fee that thou art unable to 
 come out and fuccour thy felfe, art thou conten- 
 ted to be informed by God, and difpofed by him, 
 then marke what the text faith : The Sonne of 
 man, the Lord Jefus came to feeke fuch (iitners, 
 and the Lordwill never leave till he finds thee, 
 and when hee hath found thee, hee will never 
 leave till hee hath fa ved thee: the Lord, though 
 thou canft not feeke him , hee will feeke thee • and 
 when hee hath fought thee,hee will five thee too. ■ 
 Then if the end of Chrifts comming , and the 
 fcope of his fending, be to fave a loft finner 5 then ■ 
 above all, hee will attaine hit owne end, fulfill 
 
 B 3 Ythit.: 
 
12 The Souk fitted 
 
 what was betrufted to him, hce will ileke and 
 Hive him. 
 The fecond Becaufc an humble broken foule, is the fitreft 
 ground. fubje<a to fet forth the glory of the riches of 
 Gods graceand Salvation, that is inChnft pur- 
 chafed 5 and through Chrift conveyed to thefoulc: 
 I fay they are the fitteft fubiefts for God to worke 
 upon 3 for the Lord to come to and dwell in, and 
 to fet forth the honour of the worke of Redemp- 
 tion as itdeferves,E/>^/:2, 1 1. 12. The text faith, 
 heeworketh all things recording tothecounfell 
 of his will, and why fo > namely, torheprauiof 
 the glory of his grace. No w obferve it, there is no 
 foule fo fit to fet forth rhepraifeofthe glory of 
 die grace of the Lord, and the great worke of 
 Salvation, as a broken foule, and felfe denying 
 heart : for an humble fonle denies all in itfelfe ,buc 
 expe&s all from grace, and the free favour of God. 
 It faith, it is unworthy to receive mercy, that 
 it needs and beggs, and therefore an humble foule 
 is the fitted of all to fet forth the great worke of 
 God, all the CounceJI of God 5 to fet forth the 
 riches of his grace, that all maybe faid to be 
 grace, as in that of Zacbarie, when the temple was 
 built, thy cryed, Grace, ^Grace, Grace as who 
 fliould fay, grace layeth the lirft ftone, and grace 
 layeth the laft ftone* all is of grace, from begin- 
 ning to endingrfo an humble foule fetteth forth the 
 frcenefle of Gods grace abundantly, and faith, I 
 deferved nothing but hell, and if I have any thing 
 but hell, it is from Gods mercy. But a proud 
 heart, hce oppofeth the worke of God 5 all the 
 / work- 
 
 l m 
 
/am^ Lord Jesus. ig 
 
 workmanfhip of the grace of God : The proud 
 heart will have fomeihing of ic felfe, and take 
 fonething to it felre to boaft of, and wherc'is 
 grace now ? it's not grace, but your parts anda* 
 biiicies that you attribute all to, and by that 
 meanes hinder the letting forth the riches of 
 Gods mercy inChrift : Therefore an humble 
 foule isthebeft (hop, wherein the great wofke of 
 redemption, and frame of fdvation may be Rene : 
 the pooreiouIewillfay,Looke what the Lord hath 
 done 3 and it is marvellous in our eyes, it ought to 
 be marvellous in our hearts. Looke as it is with 
 men 5 No wife man will dwell in an houfe, where 
 his credit may not be maintained, and where hee 
 may not have all conveniences neceflary , and 
 therefore no marvell though Chrift comes into 
 an humble heart, it is the fitted: place for the 
 credit of Chrift : Chrift would worke all in the 
 ibule 5 the humble foule is content, he fhall rake 
 notice of it. It is a fchoole rule, there is no wife . 
 man>that difpofeth of the frame of a building, 
 but if he hath difpofed of it, he will fet it up, and 
 dwell in k, unlerTe he wants power or wifdome • 
 power, in that he hath begun a thing , and was not 
 able ro finifti it ; none of the fe can befall God: 
 God is a wife fufficient caufe, hee never difpofeth 
 of a matter fully, but he brings a frame and a 
 forme to the matter di/pofed : Now when the 
 Lord hath prepared a building, and framed an 
 humble foule to dwell in, if hee will not finifhhis 
 frame, hee muft want power and wifdome : But 
 thefe cannot be wanting, to an almighty, and 
 
 moft.; 
 
H The Sauk fitted 
 
 moit w fe God, therefore hee that hath fitted 
 the heart for his owne credit, and for all conveni- 
 ences, that all may be wrought by him, and all 
 glory may come to him 3 furely that powerfull 
 God, that cannot be hindred, and that wife God, 
 thatdorh nothing but our of wifedome, hee will 
 reare up the building of grace, and falvation fhall 
 be beftowed upon the foule. 
 The third Bccaufe now all hinderances are taken out of 
 the way that mould {[op him, and all impedi- 
 ments thatfhould let him, are removed wholly, 
 therefore the place being for him, and he ready 
 to come, he muft of neceflky come: for if there 
 beany hinderance,to flop the commingof Chrift 
 into the foule $ it raaft either lie on his part or on 
 our part, butitfhall appeare that there is no hin- 
 drance either on Gods part, or a broken foules 
 part, therefore there is nothing can hinder the 
 Lord from comming : if there be any thing on our 
 parts to hinder him, it is either becauie wee love 
 our felves,or cleave to our finnes : Now a broken 
 heart hath renounced both thefe^an humble foule 
 faith, tinne fhall not rule in mee j and a felfe de- 
 nying heart faith, I cannot rule my felfe, and 
 therefore Lord guide mee with thy grace, now 
 the way is ready, the foule is divorced from all 
 other matches, therefore it is ready for the Lord; 
 the humbled foule hath renounced finne, and all 
 authority of it Celfe, and would have Chrift rule 
 over it : Now therefore all impediments muft be 
 on Chrifts part, that which cannot be, Revel. 3. 
 20. Our Saviour Chrift is fo farre from being 
 
 Unwilling 
 
fif the Lo kd Jesus, 15 
 
 unwilling ro come into the foale, that heftands 
 knocking at the dcore 5 hee knocks at a proud 
 Ioofe heart, at a bafe drunken heart, Forfakc thefe 
 finnes, and cnterraire a Saviour : renounce thefe 
 corruptions, and entertainethyowneialvation: 
 be not under the power of corruption, that will 
 undoe thee, but mbrnie to Chrift, that will re- 
 deerne thee : Hee knocks and knocks againe, Open 
 my Love, my Dove, my undefiled one : the Lord 
 knocks thus at the doore- therefore if the doore 
 be open, he will furely come in : nay heprote- 
 fteth himfelfe, ifiandat the doore and knock : hee 
 hath flood often at the heart of manyftubborne 
 finners,and knocked by mercies and judgements, 
 and knocked by the word, and all bleffings hee 
 hath bellowed, and faith, If any will open, lwill 
 come in and drveUmth him. Now then, he that pro- 
 mifeth, that if the doore be open, hee will come 
 in, if the doore be open, that hee may come, there 
 is nounreadinefle in him to come into the foule 
 but in an humbled fbule, the doore is open, away 
 finne, away felfe, Itruft you not, let the Lord 
 come and rule in, & take pofleflion of the heart of 
 mine 5 the doore is wide open now, and the Lord 
 knocked before, isgladtotakethecccafion, and 
 comes fpeedily into the foule prepared and hum- 
 bled.So then if it be the end of the ruling and com- 
 ming of Chrift, if the glory of his mercy bee ad- 
 vanced thereby, if there be no hindrance, neicher 
 on our parts, or on Chrifts part^then the foule be- 
 ingthus difpofed, immediately expect ourSavi- 
 our,for hee will come. Thus much for the preofe, 
 
 C J con- 
 
^ . J. 
 
 x 5 The Soule fitted. 
 
 jQuefi. I confcfle, nothing fhould be dearc(and if I know 
 my felfe) there isnofinne, but I am content k 
 fhould be- loofened from mee, my finne I have 
 abandoned, my felfe I have renounced, and yet 
 I find no comfort, (o that this do&rinc is not 
 true, or my heart not cured. 
 . P Is it thus with thee } then Chrift is come, but 
 
 •* zr- thou perceived it not. When Jacob awaked out 
 of his flecpe, Surely ( faid hee) the Lord if in this . 
 place, and 1 perceived it not : And fo the Lord is in 
 thy foule, and thou perceiveft him not. 
 'Jguefl. But can Chrift be, and not be feene > 
 
 Anfw. l> tl% t0 ° to ° often,and the C i. On our part- 
 
 hindrances are of two forts, c 2 . On Chrifts park 
 Thofe on oar parts, are of foure forts. 
 1. Chrift is come into thy foule, and thou doft 
 
 not know him. Matt* 14. 2 6, When Chrift 
 was nearcft to comfort &c. they thought it had 
 beenc a fpirittotcrrifiethem. So thou faieft,thy 
 finnes are ugly to thee, thou thinkeft this is not 
 Chrift, but it is : Jefus Chrift is there, and thou 
 feeft knot. John 20. 15. \6. The poore foule of 
 the woman longed for Chrifts fociety, and (hee 
 thinking it hndbeene agardner,enquiredofa Sa- 
 viour, for a Saviour : So a broken hearted (inner 
 feekes a Saviour ^ if you know how I may ob- 
 taine favour with God, counfell a poore finncr. 
 It is Chrift that gives thee the heart to ieeke him, 
 and that Chrift rhou feekeft : by the vertue of 
 a Saviour, thou feekeft for a Saviour, as a man 
 lookes for a candle^ by the light of his candle. 
 JehniA.?, 
 " Thou 
 
fir the Lo rd Jes u s. 17 
 
 Thou attendeft not to our Saviour when hee 2 # 
 comes ; hee that comes 3 quictIy conveies hirnfelfe, 
 and thou feeft him noc : as to his Difciples, when 
 they were all (hut up in a Chartberj then hee 
 appeared in the midft, Lnk. 24. wbyfeekeft thm 
 the. living among the dead. So wee rub the fore day- 
 \y> and thinke, can grace come into fuch a heart : 
 Whilft thou art thus looking on corruption, thou 
 canft not fee Chrift : why feckefi thou the livinga- 
 movg the dead, why feekeft thoa a Saviour to com- 
 fort thee, among corruptions that would con* 
 demne thee. It was nor the fault in Hagars eyes, 
 lhat (hee (aw not the fountaine, but fliee attended 
 not to it 5 fo wee fit difconfolate, and Chrift is in 
 us, but wee looke noc after htm : A man that 
 waits for a Noble-man 5 if hee come not at the 
 houre appointed, hee goes into a corner and 
 weepes, becaufe hee thinks he hath taken diftafte a 
 and this, whilft the Noble-man approaches, and 
 is there a great while, before hee knowes it 5 fo 
 while wee goe drooping under oar corruptions, 
 the Lord Chrift comes not, and wee goe to dif- 
 couragement, and in the mc an time Chrift comes, 
 and wee fee him nor. Hee that goes in a dungeon 
 (hall never (ce Sun- (hine, though it mine never fo 
 cleerely 5 fo when this Sonne of Righteoufnefie 
 fhines,wee goe into the dungeon of discourage- 
 ment, and fo perceive him not, though hee mines 
 mod: cleerely. 
 
 Wee alfo are not able aright to know when 3, 
 Chrift is in us : becaufe wee Judge him by fenie, 
 and fomc extraordinary f weetriefle, wee imagine 
 
 C % mould 
 
1 8 The Ssule fitted 
 
 (hould be m us : wee judge upon falfc grounds j 
 every firmer fets up afancie in his owne Imagi- 
 nation, that if Chrift comes, ftrange matter* 
 will be wrought. Now framing this fanciein hts 
 conceit 5 he will take no other evidence ofChrifts 
 eommhig. 
 
 It was the fault of Gide*n 9 ludges 6. 13. he 
 judges Gods prefence there, upon falfe grounds $ 
 for hee was with him, as well to helpe him beare 
 the mifery, as todeliver him from it 5 fo it is with 
 an humble (inner burthened with the fight of his 
 abominations ; when the Minifters fay, The 
 Lord is with you,you broken finners, they reply, 
 If the Lord be with us, why is all this befaJne us : 
 what,% fome,diftempers fo violent^corruptions 
 fo many, and can the Lord be here ? where are 
 thofe miracles the Saints heretofore have found ? 
 Behold what God did for David, for Ettas, for 
 Paul, they led captivity captive, and were more 
 than Conquerors over their corruptions, and yet 
 wee are burthened with our fins. I anlwer, the 
 Lord is as well prefent to helpe thee contend 
 againft finne^as torrake thee domineereover it. 
 The fame Apoftle that was more than Conqueror 
 at one time, was led captive at another, Rom. 7. 
 23* And hadtheflefh Jufting againft the Spirit, 
 Horn. 8.I.G*/. 5. 17. This is your conceit^ you 
 thinkeif the King come, there will benoTrai- 
 tours 3 but Traitors will follow the Court: you 
 thinke if the King come to your harts, heemuft 
 needs promote you to fbme place of honour. 
 This b ; the appichcufion ofabrokmheart : Were 
 
 Chrift 
 
 ■ 
 
* fir the Lord Jes us* l9 
 
 Chriltinmee, xhenlfhould havefuch andluch 
 fufficiency $ thefe are defperate miftakes, /eh* 
 
 2 o. 2 5 . It is a patterne of a broken Soule that de- 
 pends upon. ibme ftirring apprehenfion, if I had 
 thar ability, if my heart could fo breake, if I had 
 fuch aflurance, then Chrift were come : You will 
 pot beleeve theKing is come, unlefle hee hug you 
 in his bofome. Thus wee judge according to 
 fenfe, not according to thepromife of Chrift who 
 is bJefled forever : It befalls the Soule aslacd, 
 Gen, 45. 24. Hee would not beleeve their word- 
 but when hee faw their Chariots, then he was per- 
 fwaded of it : this is the frame of difconfolare 
 fpirirs. Wee have the word of God, toconflrme 
 the preface of Chrift, unlefle you be Charioted 
 with that ability, as to triumph overall finnes, 
 youripirits are not revived, you beleeve not that 
 itfepb'is yet alive, your Saviour is with you. 
 
 ■: When our eyes are held, namely when the 
 
 fting of Conference feazes, or when the fiercenefie 
 
 of temptation prefies in,or elfe whenfome world* 
 
 ly inconvenience fits clofe , fo that the thoughts 
 
 of a.mans heart .are wholly beftowed upon that 
 
 -objeft, the Souk -cannot owne, Chrift, though he 
 
 were clofe by him. A man that hath his heart 
 
 iwayed with hd medications, though heemeet 
 
 with aman ofhis .acquaintance, yet hee would 
 
 not know him : So it was with the difciples, 
 
 Iocke.L^24.«y(?r/: 32. Did mtour hearts bmne 
 
 m w 5 as whp fnould fay, there was reftimony 
 
 enough, of a divine prefcnce,k was a Chtrjft .rhat 
 
 4pak$, but weerwere not able to fee k : So when 
 
 C 3 the 
 
 4i 
 
20 The Souls fitted 
 
 the ioule is taken up with twohurries,partly with 
 temptation, partly with worldly occafions, it 
 fees not Chrift, though the heart burnes towards 
 him : this is the ground, why, when Satan lets 
 flie, though wee propound never i o many promi- 
 ses, alwayes thofc perplexed Spirits forget what is 
 fpoken, and their minde is only upon temptati- 
 on : They attend not Chrift in theprcmife, be- 
 caufe their eyes are held, though they be in their 
 privie Chamber, and may ralke wirh our Savi- 
 our, Pfdm, 13.23. 
 
 The Lord Jcfus, ont of our juft defert, doth 
 hide himfelfe, EfifS. 17- */*/«*•" 3 *• 22. Now 
 Chrift hides himielfe in thefe three cafes. 
 I ; When the Saints fall into feme f oule grofle fin, 
 
 or clfe are at truce with feme bofome corrupti- 
 on,though but an infirmitie, then God doth with- 
 draw his prefence, for obedience is the tearme of 
 Gods prefence, 2. Chr$n. 15. 1. Hee is with us, 
 while we are with him : If then the Saints breake 
 company, no marvell though Chrift withdraw 
 his fociety, John 19. 21. This is the tenure of 
 Chrifts minifeftation, provided wee love him ; 
 but ifnot, hee is gone, Pfdm. 5 1 . Create a ntw Spu 
 ritwithmmte, ( as who mould fay ) all is tobegin 
 a new. This God doth foftiew his indignation 
 againft finne, hee will notbeare nor bolfter it, no 
 not in his owne, and this God doth not only 
 when they fin fouly, but when they are at truce 
 with adiftemper, though but an Infirmity : as 
 for example, if a Chriftian be overtaken ordinarily 
 withachokrick diftemper,if a Chriftian be eager 
 
 of 
 
for the Lord Jesus. 
 
 21 
 
 2. 
 
 of the world, or growes dead in fervices, it is juft 
 wirh God, that thefe men (hould be deftitute of 
 their comforts. 
 
 When the Saints of God grow wanton, abu- 
 fing thefenfe and fweer»efle ofrhe feeling of his 
 favour, thereupon growing carelefle, now God 
 feeing a man abufing his goodnefTe, it is juft with 
 him to eftrange himfeifc from that Soule, that 
 hee may labour for his former ftrength againe, 
 Cant, 5.2.JPfalm. 30. 6. 
 
 The Lord hides himfelfe by way of prevenri- £0 
 on,as thus ^ hee will not make fomeof his to ap- 
 prehend his favour, left they mould pranckup 
 themfelves in the privilege, and cenforioully con- 
 temne their fellow brethren j but holds out the 
 hear t at the ftaffe end,fb much mercy as may ferve 
 his turne,,that hee may be a little comforted, and 
 yet humbled. If the Father fee the child grow 
 proud, hee keeps him upon dependance, that he 
 may have better obedience. So God fees wee 
 have unruly hearts, and therefore keeps us upon 
 dcpendance, that hee may have more obedience, 
 tok*i 6. 1 2. If there were high failes upon a lit- 
 tle Barke, they would drowneitin ftead of car- 
 rying of it : So men proportion their failes, accor- 
 ding to their Barke. This isone maine ground 
 why God takes away the fenfe of his favour 3 The 
 Sea is the world, the Soule failes abour, and alit- 
 tlegalecarrieth it on, butifit mould have great 
 failes, they would drowne it » not that grace doth 
 this, the fcukisnot inthefai/cs, but in the boat 
 that will not beare, & c . So the fault is not m 
 
 grace. 
 
— »— mtm i i t n r n i i i " ■ — ■ ■ ■ ■ — 
 
 tt The Soule fitted 
 
 grace, but m the Soule, that cannot beare it * 
 This is the reafbn why many men have fmoken 
 out their dayes in fbrro w 3 and at their death have 
 great aflufance : It was the fpcech of a good 
 man, that God will not alwayes give his fervants 
 a cup of Sack 5 his meaning was, hee would not ak 
 waves comfort them . the comforts of Gods Spi- 
 rit are better than wine, now much of this com- 
 fort with a proad heart, would caufehim to tram- 
 ple upon every man : Therefore God keeps the 
 cup tothelaft. If while therefore God keeps us 
 under hatches, if while hee withdrawes his hand, 
 wee doe contend with the Almighty, and often 
 fay, why mould I pray, and God anfwers nor, 
 heareand God accepts not? ifwhenweearekepc 
 low, and doe thus, if then wee had what wee 
 would, certainly wee would turne our backs to 
 the Almighty and fay, as they in Ieremy 2.31. Wee 
 wiU come no more unto thee : Therefore it is good 
 for God to doe thus, wee are not able to beare 
 this faile, elfe God would give it. 
 Vfe 1 , If this be fo, let every Soule take his part and 
 portion : All you ftout difobedient fpirits, that 
 will not obey the Gofpell of God, all hearts not 
 broken, and fpirits not humbled, I have nothing 
 to fay to you for the while ; But you that have a- 
 ny obedience of the worke of the fpirit,and grace 
 in your Soules, you that are now willingly con- 
 tented, andrefolutely perfwaded to give way to 
 Chrift, and breakeopen doore to a Saviour : if 
 there be any Soule that hides himfelfe according 
 to the former doctrine, you humble, broken 
 
 hearted 
 
for the Lord Jesus. 22 
 
 hearted tinners, goe >ourwayes with comfort, 
 and the God of heaven goe with you, nay, hee is 
 with you, hee will meet with you at home 9 nay, 
 hee will meet with you in the mid- way 5 what e- 
 ver thy finnes, or miferies, or wants be, here is 
 conf Iation, yea abundant confblation, to f up- 
 port the heart, if thou beeft a poore broken 
 hearted finr.er, itt< enough, the Lord Chrift will 
 come into your fouies, and let then what will, 
 or can come, the Lord Jefus will come, andthac 
 fuddenly. But you will fay, So many are the 
 finnes tfiat lye upon mee, my corruptions like 
 clouds, come in upon mee, all my oathes and 
 drunkenn* ue,all pride,and Lofeneflfe,and vanirie, 
 and earthly mindednefle, all my corruptions 
 come in upon mee, and the guilt remaines, and 
 they are not pardoned : their horror remaines, 
 and I cannot get my fbule pacified in the arTu- 
 rance of the forgiveneffe of them : thatpride,and 
 adultery, and drunkennefle , army after army. Le- 
 gion after Legion of finnes, prefle in upon mee. 
 Are your foules thus perplexed with miferies ? 
 why, I beleech you, confider what I fay : arr thoa 
 humbled thou polluted heart ? art thou opprefled * 
 with thy corruptions > doth thy fbule fay, it is the 
 greatcft burthen I have,the greateft wound I feele$ 
 if my heart were but rid of my finnes , my fbule 
 (hould be quiet,and my heart pacified 5 why then, 
 If the Lord feeth thee humbled, hee will never 
 fee thee corrupted, hee will come fuddenly : let 
 all thy corruptions come accufing , let all thy 
 finnes rife up at armes againft thee ; yet if thy 
 
 D heart 
 
24 The S&ule fitted 
 
 heart be broken for thefe , and humbled in the 
 consideration of thefe, and refolved to rbrfake 
 them, the Lord will come fuddenly, and then 
 mercy will come to pardon a!l,to kbdue all thefe 
 curfeddifteiipers that hang upon thee : But you 
 will fay, Wh3t,will this lore* come into my fbule,, 
 this wretched foule,thefe mud-walh,this abhomi- 
 nable heart $ what tomee, will the Lord come to 
 my temple > fuch hideous finnes have I commit- 
 ted, and the Lord come into fuch a rotten cot- 
 tage, and fuch a bafe cuffed heart as mine > Aye,. 
 marke what the text faith, / fiahi at the dovre 
 and knock 5 If any man mtt 9pen r lwiU cerne in. 
 Hee knocks atthe dobre of every proud perfon, 
 and adulterer, and drunkard : if any adulterous 
 perfon will open* the Lord will come and fan&ifie 
 him : If any uncleane wretch will open, che Lord 
 will come and releafe him from all abhom'nati- 
 on : what a comfort is this then ? let Satan accufe 
 us, and finne cond^mneus, if the Lord will com- 
 fort us, who can difcourage us > if the Lord will 
 faveus, whocarrcondemneus? Againe, as this is 
 comfort againft all finnes, fo there is marvellous 
 comfort againft all extremities and miferies : If 
 th >u art hummed, let mifevies come, and troubles 
 and temptarions come, and Chrift will come too, 
 into anhum^le S wle, in all weakness j Chrift 
 will come, to ftrengthen in all d ^graces : ; nd wilt 
 come to honour rhee,here is comforr : The favour 
 ©fmen eoeth away, rhe neerer a man goerh to- 
 Gpdl rhe farhf r tFey eo^ from him, hee is a 
 ftfttnger now to hU brother, and an all'nrtohis 
 * .others 
 
for the Lord Jesus. 25 
 
 mothers Sonne : why, let thy wants be what they 
 Will, and lee troubles come, and weakn effe cone, 
 though .hey come, the Lord will noc go away 5 
 though friends be farre off, the Lord will be 
 neereunrotiee : Be therefore comforted, for e- 
 ven the wi(e man faith, a man will change ho- 
 nour to get a commoditic, fometimes hee will 
 
 part with honour, for profit, and money will 
 fupply all 5 whatfoever tie world can doe, money 
 can doe. Therefore this quiets the rich man 5 I 
 have it by mee, lhave many wants, that is no 
 matter, I have it by mee in money : haply hee 
 wants a houfe, thats no matter, hee hath it by him 
 in money, and therefore can build him one : he 
 want • cloathes to cloath him ; but hee bath it 
 in money , and thst will buy them, ( thus money 
 anfwers to all. ) You that are brok.n hearted 
 finnersgoehomechearfully, eat your bread with 
 glad hearts : the Lord accepts you, and how ever 
 men will not looke after you, but looke aloofe : 
 
 - goe home, and die Lord comfort you more and 
 more, know the Lord "Chrift comes faddtnly 
 and anfwer* to all $ it was thefpeech of Chnfl to 
 his D^fcip'es : Feate not little flack, it u your 
 Fathers will to give y$u .a Kirgdome : You are 
 
 u trouble d> you fhall have a Kingdom?, <h,t will 
 qniet you : vou are dilgraeed, you fhall have a 
 Kwdome, that will honour you : you pre in per- 
 fection, you (hall have a Kingdome; rliac i&>U 
 comfort you. Let an humble Soulr «*o<- ^owne 
 into the S^a, and fly into the tittemiol o t 't.of 
 theeaith, yet it will comfort thee, the Lord *>ill 
 
 •D 2 come 
 
25 The Souk fitted 
 
 come fuddenly,and bring his provifion with him ^ 
 vvherefoever thou art, hee will be with thee, to 
 comfort thee and cheare thee. You little ones 
 that are humbled* it is not your Fathers pleafurc 
 only to give you a Kingdome, but his Sonne and 
 hee answers all .-what though thou haft many 
 miferies >thouhaftaChrift that is the God of all 
 mercies : rhou haft many finnes,what of thathhou 
 haft a Chrift, that is the God of all grace $ where 
 ever thou art,hee will bee with thee 5 though thou 
 wert baniQied, yet be will wander up and downe 
 all the wildernefie,but he will find thee and bring 
 thee upon his moulders, to cheare thee, and com- 
 fort thee here, and give theend ofthy hopes here- 
 after : If wee be not comforted hereby, it is a 
 ihame 3 therefore letevery lad Soule take hispart: 
 if you have Chrift, you haveenough,though you 
 never fee good day after. 
 
 Now wee come to the fecond do&rine. 
 
 BoB, 2; When the Lord ]efus comes to the humbled 
 Soule, hee takes pofleffion of it as his owne : now 
 when the foule is ac Gods difpofe, that mercy may 
 doe what it will with him : and then the Lord 
 
 r takes pofleffion, Ezek. 1 6. 8. 
 
 gZueft. Wherein lies the Sov,eraigne pofleffion? 
 
 dnfw. Ir appeares in two particulars. 
 
 I. The Lord Jefus undertakes for the Soule. 
 
 2» Hee di fpofeth of it to his beft advantage. 
 
 Hee undertakes for it, (namely) hee takes 
 upon him, to fhtlrer it from all the evill which ir 
 could not avoid : I told you before the (inner fees 
 has vilendTe of finne, and defires now to be freed* 
 
 but 
 
for the L o R d J E s u s . 27 
 
 but cannot deliver himfelfe, and therefore Cues to 
 Chrift. Now our Saviour fteps in, and fiies , hee 
 will undertake to pay all : If men be opprefTed 
 with fome outragious enemy, they feeke to feme 
 forraigne Prince, and fubmit to him, if hee will 
 take the protection of them. So wh^n the Soulc 
 is oppre&d with too many fins, witli too heavy 
 pangs, it falls downe and defires Chrift to be Lord 
 prote&our of it - and then pref.ntfy Ch-ift 
 comes and frees it from theevUl. 35. N»mk 25. 
 it was an Injun&ion, that the man-flayer Ihould 
 fly to the Cities of refuge, 2nd they (hould o; >en 
 the gate to him : the man flayer is the poo* e (in- 
 ner that is pursued, now hee flies to the Lord Je- 
 fus, his refuge (as David often fpeakes. ) Now 
 Chrift receives and delivers him from the hand 
 of the avenger. The dangers of an humble heart 
 are three, for which Chrift undertakes 5 fir ft, the 
 juftice oftheFa:her not fatisfictf . fecondly, the 
 temptation of Satan not conquered • thirdly, * 
 Sinne, not yet ftbdued : All thefe the Soule 
 finkes under, and cries, who will deliver mee : 
 when the heart is thus, Chnft is come torefcue it, 
 and faith, be comforted : the j-aftice or my Facber 
 I will fatisfie, hem^ice of Sum I will crofle, 
 the power of corruption I will cafhiere. 
 
 Thefinner feesajuftGod, that wi if have fits 
 glory :whpn thus juftice makes out, Chrift pi-ts 
 in Bale. When a man is areftcd, if fome gr^t 
 man give his word, hee is acquitted : Co when the 
 venome of Gods vengeance purfa.s thee, Chrift 
 paffeth his word a hee will fee all fatisnVd, bee 
 
 D 1 » * tnerefok 
 
 «. .<# 
 
 % 
 
The Seule fitted 
 
 therefore comfoited, Cbrifts word will goe. lice 
 dedres no other pacifier. 
 j Temptation is fubdued, finne and Satan moil: 
 Kg've way: That iupreme authority makes finne 
 n-^R|x£* Saanvanifh. Rev. i. 18, A key is anen- 
 
 * 5 0§ i gne ° f aurhor ' ,t y 5 he that hath the Key, may 
 AJ> f c ,n rnd fljut-oat whom bee will. So Chrift can 
 ^^bnng out whom he will, £/>**/: 4 . 8 . Lookehow 
 £V : Vl»f§! rp^I ours lead captived flaves, fo Chnft 
 1 I* r'Ni^^o finne and deach > H h l0 - l8 - wh en the 
 *W* 4^ 2 r. C f pter of Chrift Was dii P%^d, Satan kll like 
 
 lightning. 
 
 Stnne comes to be cafliiered, finne pleads pre- 
 
 JS'Wte 
 
 ^ ^ £ 1 3 icnption in the Soule, and challenges a title . yet 
 
 y^'PI\ > 9 1 "** h a^ng«kenpofleffion 5 hee will have all 
 
 '8 &/ V^ charges 5 when firae faith, I have pofTefied the 
 
 ^ S Soule from my youdvherefore why mould four, 
 
 ^ vi thrift replies, it is ufurped, all this title is but 
 
 ^ forged, it is mine 3 and Icome for my owne,there- 
 
 P ^•fore finne depart, Rom. 8. 3. Chrift condemnes 
 
 : . finne in the flefh: rocondemnefinne,isasmuch 
 
 "3^ as > when a man hath call: in his caufe, heelayes 
 
 ^Vvdaime to a thing, and is cart by law! So finne 
 
 Wq- laves claime to rheSoule : and Chrift comes and 
 
 ^^Scondemnes finne in thereto : Hee makes the 
 
 $ - ^5 ^^-^ g^ agafnft finne : for finneclaimes right on 
 
 N<1 v « N l }'" 3 r ° und 5 every fonne of Adam is the childe of 
 
 ^ i^S r< g\ <!' [obedience, he is under my power . and death 
 
 So* ' k : ; 7 J? h,sdue from mee. Now Chrift anfwers, Thofe 
 
 4 7 tor whom the finne of Mamhaxh beene fatisfitd, 
 
 H P? vcr 4o(e finhathnopolleffion : buttheSoule 
 
 ^f is foch 3 doth ^wfin^xemaine ? I have facisn>d 
 
fo, the Lord J e s u &. 
 
 for it. 1$ finne ftrong > I have Jed captivity cap- 
 tive : thus finne lofeth hiscaufe, this h to con- 
 demne finne in theflcfti, ABsi6. iS. Firft rkf 
 were turned from the power orSathan, and .hen 
 followed remiflion of finnes, and fandVific icic >n. 
 Hee difpofes of the Soule for his heft a Van- 
 tage ^ w.: en Satan the ftrong man kept thehoufe, 
 and the (bule was at his manage^ and tillage, ic 
 either tay fallow ground, as Ier. 4. $. overhead 
 with thornes. When. finne and Satan rule the 
 
 heart, they blinde it, and the whole ensjffttityjfo l% 
 mentonour part, as God calls % fo (ne'Souieenv. ^f>? 
 
 «a 
 
 V t 
 
 mercy, being empty : The Lor*d fcnay powrc m 
 what he will, there is roome ifr he Soule to enter- 
 v taine i ny ching^njl diis is calledoafJive receiving, 
 namely h^4w Cfc^t^thfeSWefofecji^era^. £" 
 cy,ind prepares it^^t-it mrfv. come and'the^oufe ^ 
 bciny; emptie I, enrerraines the worke of mercy. • ^£ 
 The foale being emptied, and having received^ 
 vertue from God, rerurnesan anlwer to this call ^fc" 
 and this wf call active calling. The fjule having \3 
 received power, by vertue or that power returncs:.! 
 ananiwer ro rhe caU or God, as it is with an ec- ^ vTd 
 cho $ firft the ayre is moved by the voice, £ cond- 5ft 
 ly, being moved itreturnes the fame voice: Soic-^ ^ 
 is wich theanfw.r ofthe Soule, Pfal. 27. 8. Like £ 
 th it of rhe men or 8 Ha 1 itf«^f 20 32.3 3. Whenv~ C^k 
 jihab faid, my brother B-tbidid, fa the firmer £» ,jjg 
 waits and lookes, when will God ha vemercv, a$W*& v 
 MGod faith, my foane, and the Soule anfwe- J; <b® 
 * retrki 0& - 
 
 ^5 
 
 

 3<> 
 
 The some j ^ 
 
 -yt* 
 
 ■ 
 
 I 
 
 3 
 
 reth,thy Sonne Lord, ier. j.22.markehow they 
 anfwer : Behold wee come,for thou art the Lord 
 our God : The Lord faith, come away, and the 
 Soule faith, behold I come, i. Cor. 6. 17. lathe 
 fame voyce thatecchos, the fame beame that re- 
 fleds from the wall: So it is the fame /pirit that 
 returnes the voyce : and this anfwer of the Soule 
 wee tearme faith. Now wee have cut out ! 
 pftf~om worke, and for the further handling, 
 <W tis/J&ehavechofen this text, which is, 
 +40 mf ^to difcover this worke of 
 J&+ + r * — - ,.. vocation. 
 
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