A golden mine opened, or, The glory of God's rich grace displayed in the mediator to believers, and his direful wrath against impenitent sinners containing the substance of near forty sermons upon several subjects / by Benjamin Keach.

HEB. VI. 4, 5, 6. For it is impossible for those who were once enlightned, and have tasted of the Heavenly Gift, and were made Partakers of the Holy Ghost, ver 4.And have tasted the good Word of God, and the Powers of the World to come, ver. 5. If they fall away, to renew them again unto Repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame, ver. 6.

BELOVED, this Place of Holy Scripture was sent to me in Writing some Months ago, I know not by whom, per∣haps by some who hold a Total and Final Apostacy from a State of True Grace.

But before I entered upon this Text, I resolved, in the Strength of God, to endeavour to prove the Impossibility of their final Falling, who are True Believers, or such who have Real Union with Jesus Christ, which I hope I have effectually done.

I know that this Text is brought by some to prove, That True Believers may fall, not only foully, but also finally: Which cer∣tainly

is a great Mistake, which I shall endeavour, God assisting, to make appear.

Mr. John Goodwin, speaking of this Place, and that in Heb. 10. 26. If we sin wilfully, &c. saith, Evident it is from these two Pas∣sages, the Holy Ghost, after a serious manner, and with a very pathe∣tick and moving sirain of Speech and Discourse, (scarce the like to be found in all the Scripture) admonisheth those who are at present true Believers, to take heed of relapsing into the ways of their former Igno∣rance and Impiety. This Caveat or Admonition he presseth by an Ar∣gument of this import, that in case they shall thus relapse, there will be very little or no hope at all of their Recovery or Return to the Estate of Faith and Grace, wherein now they stand before the Faces of such Say∣ings and Passages as these: rightly understood, and duly considered, there is no standing for that Doctrine which denies a Possibility, either of a total or final Defection of the Saints, &c. He add, That the Sup∣position or Hypothetical Proposition, If they fall away, doth de∣note here a Possibility of it: which I will not deny; but that these Persons of which the Apostle speaks, were true Believers, I see no ground at all to believe, but do utterly deny it: yet I readily grant, this hath always been look'd upon as a very difficult place of Scripture to be rightly understood, I have therefore consulted the best Authors and Exposuors I could meet with upon it.

1. And I find that some of the Antients, mistaking the Drift and Design of the Holy Ghost herein, would take no Repentance from such who fell under Temptation in Times of Persecution, especially if they fell into Idolatry.

2. Nay, such as fell into scandalous Crimes, as Adultery, and the like, they would not admit by Repentance into the Church, or have Communion any more with them. And from hence I find that Tertullian reflects upon the Bishop of Rome, that had admitted an Adulterer upon his Repentance. Also Novatus, as I find him quoted by a good Author, denied all Hope of Church Pardon unto such Persons that had fallen into gross Sins, after they had made a Profession of the Gospel, and that from hence. Which may seem strange, considering that Paul admitted the incestuous Person upon his Repentance, that being so notorious a Crime, as most do or can fall into. But no more as to this.

Brethren, before I proceed, let me premise three or four things.

• 1. That the Apostacy here spoken of, is not a bare falling in∣to this or that Actual Sin, be it of whatever Nature it will: For do we not read how grievously some of the Saints of God sin∣ned

• and fell, and yet were restored again by Repentance?
• 2. Nor is it a partial Apostacy, or a falling upon Temptation or Surprizal, in Time of Persecution, though it be to the deny∣ing of Christ; for did not Peter so fall, and yet was restored af∣terwards?
• 3. Neither is it a falling into some Capital Error, as some of the Corinthians fell, by denying the Resurrection of the Dead, whom Paul laboured to recover: Or like that of the Galatians, who fell by denying Justification by Faith alone, but mix'd Works with God's Free Grace in that great Point of Faith.
• 4. Nor is it a falling of Ignorant Persons, who never made any Profession of Religion; such are not capable so to sin as is here mentioned, because it is expresly said to be such who were once enlightned, &c.
• 5. And lastly; Neither is it a falling away of such who are ju∣stified Persons, or of those who have savingly been enlightned and quickned by the Spirit of God; for such I have sufficiently proved cannot fall totally and finally so as to perish. Thus far in the Ne∣gative.

But in the Affirmative.

• 1. This Apostacy is a total and final falling away; and that be∣cause it is said, It is impossible to renew them again unto Repentance.
• 2. It doth intend, or comprehend, such Persons that have re∣ceived the Knowledg of the Truth, or of the Way of Righteous∣ness, according to that in 2 Pet. 2. 20, 21. They are such who have not only been enlightned, but also are such who had tasted of the Heavenly Gift.
• 3. Yet never were savingly illuminated, wrought upon, or re∣generated by the Spirit and Grace of God. Brethren, there are great Attainments which Persons may arrive unto, without one Dram of true saving Grace; as the young Man, also the foolish Virgins, and those meant by the stony and thorny Ground, Mat. 13.

I shall now come to the Text it self: And,

• First, Consider the Words, with the Connexion of those things pre∣ceding and succeeding
• Secondly, The Subjects or Persons spoken of, under their divers Qua∣lifications.
• Thirdly, What it is that is said concerning these Persons.

First, As touching the Connexion of the Words with what precedes, it is evident, that the Hebrew Church, or some among them, had been slow and dull of hearing, or very ill Proficients in the School of Christ, viz. they had not attained to that Knowledg and Experience which for the time they had they might have arrived unto, Chap. 5. 12. They seemed but Infants or Babes in Knowledg, and had need to be taught again which were the first Principles of the Doctrine of Christ. And from hence the Apo∣stle acquaints them with the Danger of not persevering in the Knowledg of Christ, and of not pressing forward, or going on to Perfection: And also intimates, that this would give just Cause or Ground to fear, that they were not sincere Christians; and from thence gives them an Account of those that might sin the Sin a∣gainst the Holy Ghost, or of the miserable State and Condition of such who after high Illuminations and great Knowledg of the Di∣vine Truth, and a Profession of the Gospel, do fall away; whose Apostacy, though at first it might be but partial, yet might (they not being truly regenerated) end at last in a total and final fal∣ling away: And that deadness, dulness, and non-proficiency in Godliness, might and would end (if their Hearts were not right with God) in a final Apostacy: Or, as a worthy Writer notes, he presupposeth, "Except they study to make Progress, they shall go backwards; and that going backwards, tendeth to Aposta∣cy: And that voluntary and compleat Apostacy from known Truth, doth harden the Heart from Repentance, and cutteth off a Man from Mercy: He accounteth our natural Security so great, that there is need of most fearful Threatnings to awaken us out of it; and that the way to be freed from final falling, is to make a good Progression." From hence note,

Doct. 1. That the severest Doctrine is not only useful, but exceed∣ing necessary towards Persons that are observed to be remiss and slothful in their Profession.

Yet Charity becomes a Minister nevertheless, and not to censure a People from hence. And this we may gather from what he saith, with the Connexion of the Words with what succeeds: But Be∣loved, we are perswaded better things of you, and things that accompany Salvation, though we thus speak, ver. 9.

Secondly, We shall consider the Persons here spoken of, under their divers Qualifications and great Attainments, which are five∣fold;

and yet notwithstanding all that, they might fall away and perish for ever: and if they did fall totally, before they were tru∣ly regenerated, their Apostacy would be final; or it would be im∣possible for them to be renewed again by Repentance, either to that State in which they were before, or unto a better, from whence there is no possibility of their final falling.

In this general Description of the Persons here mentioned, let us consider four or five things more particularly.

1st. Consider the Apostle's Design, which is to declare or disco∣ver the fearful State and just Judgment of God against the Persons here meant or intended.

2dly. That those five Attainments he here speaks of, are acqui∣red by some who had been Professors of the Gospel, and look'd upon as eminent Christians, such that had made a Profession of Repentance from dead Works, and of Faith towards God, and had been baptized, and owned all other Principles of the Doctrine of Christ. See ver. 1, 2, 3.

3dly. That all those high Privileges and Attainments, whereof they were made Partakers by the Gospel, they afterwards despised; or, when under their Apostacy, did contemn: which loudly pro∣claims their Destruction from God to be just and deserved.

4thly. That all their Privileges and Attainments, (as Reverend Dr. Owen observes) do consist in certain Operations of the Holy Ghost, under the Dispensation of the Gospel; and therefore not such Persons that never professed it, or had been enlightned there∣by.

5thly. And let it be well and for ever observed, that the Apo∣stle mentions not one of those special and distinguishing Marks or Characters of true Believers or Sanctified Christians. As,

• 1. Here is not a word of the Covenant of Grace into which they had been received, nothing spoken of the Faith of the Operation of God in all those five Attainments they had arrived at.
• 2. Not a word of their having attained to Union with Christ, or of the Implantation of the Holy Spirit, though they had had some kind of taste thereof.
• 3. Not a word of Regeneration; he doth not say, It is impossi∣ble for such that have been born of God, begotten of the Spirit: No, no, nothing of that.
• 4 Here is nothing spoken of their being justified, or of Justifi∣cation unto Life.
• ...

• 5. Not a word in all their fivefold Attainments of Sanctification by the Spirit; we read not of any effectual Calling they had ar∣rived unto.
• 6. Nothing is mentioned of their Election, of Adoption, nor of their Love to God or to his poor Saints; none of these things are expressed or assigned unto them, which do all appertain to every true Christian.

6thly. It ought also carefully to be noted, that when the Apostle comes to speak of his Hope of the Saints to whom he wrote, i. e. that they were not such, he lays down or describes by way of Inti∣mation, the Characters of true Believers, by other distinguishing Qualifications: But Beloved, we are perswaded better things of you, and things that accompany Salvation, though we thus speak. Now ob∣serve, if those Persons he mentions that had been once enlightned, and had tasted of the Heavenly Gift, &c. had been true Christi∣ans; what better things could the Apostle be perswaded was in these Hebrews than was in them? Are there better things than Vnion with Christ, than Justification, than Regeneration, true Faith, Pardon of Sin, Love to God and to his People, Sanctification of the Spirit and Adoption? No, no, there are no better things that any Christian can attain unto in this Life than these. Moreover,

7thly. The Apostle clearly intimates, that they were such who were like the Ground which the Rain falls oft upon, that never∣theless brings forth Briars and Thorns, and no good Fruit.

8thly. There is one thing particularly noted by the Apostle con∣cerning these Hebrew Christians, which they had, and which the other had not, therefore not gracious Persons: See ver. 10. For God is not unrighteous, to forget your Work of Faith and Labour of Love, which ye have shewed toward his Name, in that ye have ministred to the Saints, and do minister.

(1.) This he mentions as a Reason of his good Opinion of them, and why he was so perswaded of them; and which was better than all those high Attainments of which he speaks concerning such that are in danger of Final Apostacy: Love to the poor Saints in ministring to them for the sake of Christ, or because they are the Members of his Body, is more than all those five Attainments men∣tioned in the 4th, 5th and 6th Verses. Now also let it be consi∣dered, that if this Fruit of true and saving Grace, I mean, Cha∣rity or Love to the poor Saints, as such, had been in the Persons he speaks of, who were in danger of falling finally; how then could this be an Argument of such Confidence in Paul concerning

them, or of Comfort to those Saints he wrote unto? Alas, what are common Illuminations? What is it to have some transit taste of the Heavenly Gift, or to be made Partakers of the common Opera∣tions of the Spirit in Convictions of Sin or of Duty, to the Inha∣bitation of the Spirit, or unfeigned Love to Christ and to the Chil∣dren of God? Or what is it to have some taste of the good Word of God, to a spiritual feeding and digesting it, or to be affected with the powerful Doctrine of the Gospel in respect of the World to come; or with the Resurrection of the Dead and last Judgment, to the gracious Experience of the Power of Christ's Resurrection, and so feel in our Souls a Discharge from the Judg∣ment of the Great Day, through Faith in Jesus Christ?

(2.) The Apostle was perswaded concerning these Hebrew Chri∣stians, that they had such things in them that did accompany Salva∣tion; that is, such things that are inseparable from Salvation; i. e. such who have them shall certainly be saved. He describes such who are sincere Christians, by the Fruits and Effects of true Grace, namely, the Work of Faith, and Labour of Love, by which their Obedience unto God did appear.

1. He notes the Principle from whence they acted in their Du∣ty to God.

2. The Constancy of their Obedience; they continued in bring∣ing forth of that good Fruit, they had ministred to the Saints, and still did minister to them.

3. He takes notice of the Principle from whence they acted, or did what they did, viz. they ministred to the Saints in Love to God, and to Jesus Christ; it was Love shewed to his Name.

4. He adds that in their Preservation in their happy State, the Faithfulness of God: God is not unrighteous to forget your Work of Faith, &c. which comprehends his Covenant and Promise to them; which for their farther Comfort, he enlargeth upon, ver. 13 to ver. 19. to which he subjoins the Promise and Oath of God made to all that are sincere Believers, or Heirs of the Promise.

But to proceed, to speak to those five Qualifications or Attain∣ments of the Perso she speaks of in our Text, who may fall away and finally perish for ever.

First, The first is their being once enlightned. They might be in∣structed in the Doctrine of the Gospel beyond many, or be illumi∣nated, not only by learning the literal Knowledg of the Gospel, as Men learn Philosophy, but also may attain to some supernatural Light by the common Illuminations of the Spirit; and may un∣derstand

many profound Mysteries of the Gospel: yet remember, Knowledg puffeth up; they might have knowing Heads, but grace∣less Hearts. Note from hence,

Doct. 2. That it is a high Privilege and an Attainment for Men to be enlightned with the Knowledg of the Gospel; yet nevertheless Men may attain to much Light therein, and yet not be savingly enlightned, but may finally fall away and perish notwithstanding at last.

• First, I shall shew you what the common Illuminations of the Spirit are that Men may fall from.
• Secondly, Shall shew you what the saving and special Illuminati∣ons of the Spirit are, and how they differ.

1st. Common Enlightnings of the Word and Spirit, may tend to convince the Conscience of a Sinner of Sin.

1. As to the horrid Guilt thereof, as it exposeth the Soul to God's Wrath: Thus was Judas enlightned, his Conscience was convinced that he had betrayed the Innocent Blood: Thus also Felix was enlightned under Paul's preaching.

2. From these Convictions they may also with much horror con∣fess their Sins: Cain, Judas, and many others did this.

3. From these Illuminations and Convictions, they may reform their Lives, and do many things, like as Herod did upon his hear∣ing John the Baptist.

4. Nay, common Illuminations may discover to the Sinner much of that Evil that there is in Sin, that God abhorreth it, and that it is contrary to his Nature, as well as a violation of his Holy Law; and this Light they may receive, from what God declares concern∣ing Sin, and of his abhorrence of it in his Word, as also by those fearful Judgments which he inflicteth upon, and pronounceth a∣gainst such that sin, live in Sin, and make a Trade of it. Like∣wise by the Knowledg they may attain concerning Christ's suffer∣ing for Sin, and by the Punishment of the Damned in Hell; and no doubt but the Devils know the great Evil of Sin in all these re∣spects.

But pray observe, that although these Persons may know that Sin is against God, contrary to his Holy Nature, and that he doth abhor it; yet this Light and Knowledg they have, never brings them to loath and abhor it in themselves because of the evil Nature of it, and as it is against God.

2dly. They also by these common Illuminations, may come to know that God is Man's chiefest Good: The Heathen found this out by the Light of Nature, considering in themselves that nothing in this World could satisfy the Soul, &c. But these Persons attain unto a farther Sight and Knowledg of it, by the Word, in a supernatural manner; but yet remember that the Light they have, never leadeth them to make choice of God as their chiefest Good and only Happiness.

3dly. They may attain unto the Knowledg of all the great and essential Principles of the Christian Religion, and be able to dispute and contend for them also, against Opposers; nay, may be able Preachers of that Holy Doctrine: Have we not prophesied in thy Name? &c. No doubt but Judas was a great Preacher as well as Peter. Yet observe, and note it well, they may be utter Strangers to that Grace, Faith, Love and Regeneration, which they may o∣pen, explain, and press upon others.

4thly. They may know that Christ is a most blessed and precious Object; but yet never experienced him to be precious above all things to themselves.

5thly They may know the True Church, and also know what is required of Persons in order to their becoming Members there∣of, namely, Repentance, Faith and Baptism: Nay, and they may have some kind of Repentance; Judas repented: Also they may believe; Simon believed: They may have a common Faith, the Faith of Credence, or an Historical Faith; believe the Report of the Gospel and Revelation of Christ, and the Sum of the Christian Religion; nay, believe or receive the Word with some sort of Joy, Mat. 13. 20. Moreover, they may be baptized and received into the Church, and be look'd upon to be true Believers: But because these things are daily opened to you, I shall not enlarge further up∣on them: You that have that excellent Book, called, The Almost Christian, may see how far a Man may go and be but a false Pro∣fessor. O take heed you rest not on any External Knowledg or Revelation of Divine Things. You can talk of Religion, dispute for those great Points of Faith; you know Truth from Error; and so you may, and yet perish for ever. Moreover consider, that all Convictions that end not in Regeneration, or in true Conversion, or that change not the Heart and Life, will avail you nothing.

Secondly, I shall shew you the Nature of True Illuminations, and how the one differs from the other: it appears by what the Holy

Ghost intimates here and in other places, as well as by all our Ex∣periences, that Light or Illumination is the first thing God doth create in the Souls of all that are renewed; and if it be but a com∣mon Light, the Work that flows therefrom will be but a common Work of the Spirit; and if that Light that is in Men be Darkness, how great is that Darkness!

Now as touching the special and saving Illuminations of the Spi∣rit, they differ from the common.

1. In respect of Convictions of Sin: Evangelical Illuminations of the Spirit, discover to the Soul its fearful State; not only that Sin is of a hateful Nature, but that he is condemned as a Person dead in Law, and trembles at the sight and sense thereof, not knowing but that the Sentence may be suddenly executed upon him: They were pricked in the Heart, and cried out, Men and Bre∣thren, what shall we do? It was their Sin that made them cry out. But pray observe, that the sight and sense of Sin never breaks the Heart throughly and kindly, till the Soul sees the pardoning Grace of God in Christ. Shew a Condemned Malefactor a Par∣don from his Prince, (that was hardned before under the Sense of the Severity of the Law) O then he is melted and wounded, Good∣ness and Mercy overcomes him; so it is with a poor Sinner, when he sees God's Love and Grace in Christ; or a bleeding Christ, who has born the Punishment due to him for his Offences: then he is kindly broken, and mourns that ever he grieved or offended God; They shall look unto him whom they have pierced, and shall mourn: It was Jesus that you have crucified, the Lord of Life and Glory, whom God hath made both Lord and Christ.

2. Common Convictions reach only to some Sins, perhaps scan∣dalous Sins; they chiefly, if not only, torment the Conscience, under some awakening Providence, or under the preaching of Wrath and Judgment; And as he reasoned of Righteousness, Tempe∣rance, and Judgment to come, Felix trembled. Doubtless Felix lived in some gross Sin, and now his Conscience was awakened, and terri∣fied him for those Evils, he hearing of the Judgment to come. But special Illuminations in Convictions, cause the Soul to see all its Sins, its secret Sins, yea, Heart-Evils: Come, see a Man which told me all things that ever I did; Is not this the Christ? Christ's Word laid all the Evils of the Heart open to her sight. I was, faith David shapen in Iniquity; and in Sin did my Mother conceive me. All Sin afflicts the Soul, Original Sin as well as Actual Sin.

3. Common Convictions make a Person sensible of the Punish∣ment of Sin, and to feel the Wrath of God which is due unto him: My Punishment is greater than I can bear, saith Cain. But special Illuminations under Convictions make the Soul to groan under the Filth and Pollution of Sin; They shall loath themselves for the Evils they have committed. But when is that? Even when they see that I am (saith the Lord) pucified towards them: And ye shall remember your Ways, and all your Doings wherein you have been defiled, and ye shall loath your selves in your own sight. Hence Job cries out, I abhor my self, and repent in Dust and Ashes. Moreover, upon this respect it was that David compared his Sin and Polluti∣on to a loathsom Disease. The one cries out, that he has of∣fended an angry God; this is the Nature of legal Convictions, such would fain get out of God's Hands, he flies from him: But the other cries out, I have grieved a Good and Gracious God, and he flies to him, as the Prodigal did to his loving and compas∣sionate Father.

4. Common Illuminations in Convictions, lay the Soul half dead, he sees he is Wounded; but special Illuminations of the Spirit, discover the Soul is quite Dead: When the Commandment came, Sin revived, and I died. The one discovers that the Person is a Sinner, but not in a helpless State; for though he sees he is undone by his Sin and Disobedience, yet he thinks he may rise by his Duties and Obedience: But a Person truly enlightned, sees he must have a Principle of Life infused, before he can rise, live, or act; and that all his own Righteousness he hath, or is capable of obtaining, is but as Dung and Filthiness in his sight.

5. Common Illuminations cause a Man to see Sin, as it is a great Evil against himself; I have killed a Man to my hurt, saith one of this sort: But special Illuminations discover Sin to be the greatest Evil, as it is against God: the one may know that God hates Sin, but the other is brought to hate it himself, and because God hates it: Against thee, thee only have I sinned, and done this Evil in thy sight. O saith a poor Believer, what have I done? I have contemned, despised, and spit in the very Face of God; the one is afraid of God, but the other fears God; the one is afraid of him because of his Justice, the other feareth God be∣cause of his Goodness; They shall fear the Lord and his Goodness; or shall fear and worship God in Christ, because of his Goodness, Grace and Mercy.

6. Common Illuminations give a Person a sense of Death and Wrath due to Sin; but special Illuminations give a Man a sense and an effecting sight of the Death of Christ, and of that Wrath and Curse he hath born for him in his stead: Legal Convictions discovered only to them under the Law (who saw no further) that the Life of the poor Beasts went for Sin; but Evangelical Convictions shew that nothing can atone for our Sins, and satisfy God's Justice, but the Life of the Son of God, not the Blood of Bulls or Lambs; no, it must be the Blood of the Lamb of God.

7. Common Illuminations are a Man's Torment and Affliction, and fain he would be eased and freed of them, and of the smart thereby; but the special ones tend to make a Man fear that he is not troubled enough, he would be searched thorowly: Search me, and know my Heart; try me, and know my Thoughts; see if there be any evil Way in me. O lance my Soul, Lord lay open my Sore, let me not be slightly healed: The one would fain shake the Trou∣ble off, he thinks it is enough, nay, too much; the other would have it lie faster on: O let not my Sore be skinned over. The Devils cried, Why dost thou torment us before the Time? So unsound Persons would not be tormented; but Conscience hath got hold of them, and they cannot get out of its Hand. But one truly en∣lightned, saith, with David, I will be sorry for my Sin; I chuse it, I desire it: The one desires to be freed from the Effects of Sin, from the Pain and Punishment thereof; but the other cries out to be delivered from the Sin, which is the Cause of all Pain and Punish∣ment: The one is like the Swine, who likes not the Whip, yet loves the Mire; they like not the Lash of the Law, but hate to come under the Yoke of the Gospel: The one cries out for a Plaister to ease his Conscience, may be he is willing to let some Boughs and Twigs be lop'd off; but the other would have the Ax laid to the Root of the Tree; he would have the Body of Sin, as well as the Branches, to be destroyed; he is for cutting off the right Hand, Lusts of Profit, and for pulling out the right Eye, Lusts of Pleasure: The unsound Soul is, like Saul, for sparing some of the Fat of the Cattel, and Agag the King, I mean his chief and beloved Lusts; but a sincere Christian is for yielding up all to the Sword of the Spirit.

8. Common Enlightnings work Terror, which may be at last drive the Soul further from God; as it is said of Cain, He went out from the Presence of the Lord: But special and saving Convicti∣ons,

cause the Soul to draw nearer to God in Jesus Christ: The one is like a Slave under the Rod, fain would get away from his Master; the other is like a Child under the Rod, that desires to see and behold his Father's reconciled Face and Favour. The com∣mon Illuminations wound, but the Soul sees not the Way of Cure, nor will he bear the Instrument which would let out the Life and Power of Sin, but perhaps catches up some thing or another to apply to his Sore, may be his changed Life, his Duties and good Deeds: from hence he hopes that his State is good, he being as he thinks not the Man he once was. But as he who is under spe∣cial Illuminations, comes to be wounded, by beholding a bleeding Saviour, which is the alone way of Cure; so he chiefly desires that Faith, that Grace which will destroy the Life and Power of all Sin, and thorowly cleanse and purify his Soul. Brethren, the Spirit of a Sinner may be torn into pieces by legal Terror, the Heart of Stone may be broken, and yet no Heart of Flesh be given; the Ground may be plow'd up in part, yet the Seed of Grace not sown in the Heart: Sensuality, saith one, may be kept down by a Spirit of Bondage, when it is not cast out by the Spi∣rit of Adoption: They have the Law to convince them, but not Grace to renew them; it is not being once enlightned that is suf∣ficient, unless truly enlightned; it is not great Knowledg, unless it be sanctified; it is not the fair Fruit of Reformation, nor Oil in the Lamp of the outward Life and visible Profession of Reli∣gion; it is not your seeming pious Duties nor legal Convictions that discover you to be a true Christian: no, nothing short of Union with Christ, and Faith that works by Love, avails any thing. Neither Circumcision, nor Uncircumcision, but a new Creature.

9. Common or Legal Illuminations doubtless flow from a sense of God's Power, who is able to punish and reward the Creature according to his Work; not that they would be like God, but can't alas get out of the Hand of God: But true spiritual En∣lightnings rise from a sense of God's Holiness, by beholding the Excellency of it, and seeing a necessity of a Conformity thereun∣to; the Convictions of the one at the best is at a stay, they do not grow, however they never terminate in Conversion; the Ef∣fect cannot exceed the Cause, they only tend to reform the Life, and oft-times such return with the Dog to his Vomit again: but the Path of the Just, in spiritual Convictions, is as a shining Light that shineth more and more to a perfect Day. Spiritual Enlightnings lead the Soul to Christ; the Spirit in them doth not only con∣vince

of Sin, but also of Righteousness; such see all their old Props and Supports to fail them: 'tis Christ now, and none but Christ; the World is nothing to them, a Name is of no worth to them: Knowledg and Gifts without Grace will not satisfy them; they see the Vanity of the Creature, and the Fulness of the Mediator. Christ is the chiefest of ten thousand to all such: Others may see some things Christ hath purchased that may affect them; but these see an Excellency in his Person; To you that believe, he is pre∣cious. He is an Honour, or honourable: Whom have I in Heaven but thee? and there is none on Earth that I desire besides thee. These have their Eyes opened to see the Nature of God, the Holiness of the Law, the Weakness of the Creature, the Sinfulness of Sin, and the Sufficiency of Jesus Christ. Others are convinced of many Sins, and of some degree of Evil in Sin; but these see that Sin is exceeding sinful, and that no Sin is so odious as the Sin of Unbelief, in which respects common Convictions fail. Now con∣sidering what Enlightnings Men may have, and yet not be sa∣vingly enlightned, what little reason is there for any to conclude, that the Persons in our Text were sanctified, holy, and true Christians, because the Holy Ghost says they were once enlightned? They may have, or attain unto a great Change, but not a true and thorow Change; and they may be such who arrive to Light in spiritual Things above thousands, nay, may be, exceed many true Christians in Knowledg, Abilities, Gifts, and in their Lives and Conversations too, in some respects, and may not doubt of the Goodness of their State, nay and may suffer for Religion, yea give their Bodies to be burned, and yet be destitute of saving Grace, or of true Love to God, and therefore not self-condemned Hy∣pocrites, whose Hearts condemn them, and yet be far from the State of sincere and renewed Christians.

APPLICATION.

1. O see what Light, what Spiritual Light you have received, and what Convictions you have had the experience of.

2. Which do you account the greatest Evil, Sin or Suffering, the Torture or Pain you feel, or the Sin you have committed? Do you groan most under the sense of Sin, and want of Holiness; or under the presages and fear of Hell and Damnation? May be you cry out, your State is sad; but what think you of your Sin which is the Cause of it?

3. Be exhorted to labour after true Spiritual Illuminations, and thorow Convictions of Sin.

Motives.

1. Sin will be your Pain and Sorrow, first or last, either here or hereafter.

2. Consider what a good and gracious God you have offended.

3. Without effectual Convictions, there will be no true Con∣version; and where the first is indeed wrought, the last will fol∣low; those that God kills in this respect, he will make alive.

4. Remember the Word never comes with Power, until Con∣victions come with Power, and also abide on the Soul and Con∣science of the Sinner.

5. Consider that it is better to be broken in Mercy than in Judgment, better here than in Hell.

6. Remember that true and thorow Convictions tend to let out the Life or Power of your Sin; and consider also what Means of Convictions God is pleased to afford you.

7. Sinner, Christ was wounded for thy Sin, look up to him; no∣thing breaks the Soul rightly, you have heard, but a sight of a broken and crucified Christ.

Notes

• Serm. 1.
• Afterwards I was infor∣med who it was that sent it to me.
• Mr. John Goodwin's sense of the Subjects 〈◊〉〈◊〉 meant.
• The Sense of some of the Antient Fa∣thers of this Text.
• Mr. David Dickson.
• What the Persons are that the A∣postle here intends.
• What things do accompa∣ny Salvati∣on.
• Heb. 6. 9.
• Love to the poor Saints, a blessed sign of true Grace.
• The Nature of the com∣mon Illumi∣nations of the Spirit.
• Mat. 7. 22.
• Mat. 6. 23.
• The Nature of the special Illuminati∣ons of the Spirit.
• Acts 2. 37.
• Zech. 12. 20. Acts 2. 36.
• Acts 24, 25.
• Joh. 4. 29.
• Psal. 51. 5.
• Ezek. 6. 9.
• Ezek. 20. 43.
• Job 42. 5. Psal. 38. 7.
• Rom. 7. 9.
• Psal. 51. 4.
• Hos. 3. 5.
• Psal. 139. 23.
• Gen. 4. 16.
• 1 Cor. 7. 10. Gal. 5. 6. 1 Thess. 1. 3.
• Prov. 4. 18.
• 1 Pet. 2. 7.
• Psal. 73. 25.
• 1 Cor. 13. 1, 2, 3.