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.

The Trial of the False Professor: OR, The Danger of Final APOSTACY; Opened in three SERMONS, preached lately at Horse-lie-down: Wherein the Nature of the Sin against the Holy Ghost is discovered.

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.

* 1.1BELOVED, 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 * 1.2 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. * 1.3 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 * 1.4 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,* 1.5 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 * 1.6 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 * 1.7 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, * 1.8 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, * 1.9 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 * 1.10 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 * 1.11 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! * 1.12

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 * 1.13 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, * 1.14 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 * 1.15 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, * 1.16 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 * 1.17 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 * 1.18 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 * 1.19 the Evils they have committed. But when is that? Even when they see that I am (saith the Lord) pucified towards them: And ye * 1.20 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, * 1.21 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 * 1.22 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 * 1.23 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, * 1.24 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, * 1.25 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 * 1.26 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. * 1.27 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 * 1.28 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. * 1.29 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 * 1.30 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, * 1.31 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.

HEB. VI. 4, 5. For it is impossible for those, &c.

* 1.32I Have closed with the first Qualification or Attainment of these Persons spoken of in my Text; I shall now proceed to the Second, And have tasted of the Heavenly Gift.

1. By the Heavenly Gift, some understand the Heavenly Do∣ctrine: * 1.33 In that sense it may be true, for Herod had some kind of Taste of the Heavenly Doctrine, which John the Baptist preached; he heard him gladly, or with Joy. As the Baptism of John is said to be from Heaven, so all the Truths and Ordinances of the Gospel may be said to be but one intire Heavenly Gift.

2. Others by the Heavenly Gift understand the Holy Ghost, according to that in Acts 8. 20. Thou hast thought the Gift of God

may be purchased with Money. So Acts 10. 45. That on the Gentiles also was poured the Gift of the Holy Ghost.

Quest. But what Gift of the Holy Ghost is it which these Persons are said to have a taste of?

Answ. 1. The miraculous Operations of the Holy Ghost in the Times of the Gospel, in the extraordinary Gifts thereof, which are said to come down from Heaven in a way of Eminency, as Acts 1. 4, 5. and of those Gifts these Persons might have some taste, either by their receiving those Gifts themselves, (for that unsound Persons may do, And in thy Name we have cast out Devils: so 1 Cor. 13. 1, 2. And though I have all Faith, so that I could remove Mountains, and have not Charity, I am nothing:) or else they may be said to have a taste of those Gifts, by being wonderfully affected, by beholding the miraculous Operations of this Heavenly Gift wrought by others.

2. By tasting of the Heavenly Gift, it may refer to the Do∣ctrine of the Gospel, it may denote their making some trial by Hearing, and diligently attending on the Doctrine of Salvation; there is a tasting for trial, either to receive, or refuse, as we com∣monly do Meats or other things: Every tasting is not a digesting, Men taste before they eat, and digest food. These Persons may taste of the Doctrine of Justification, taste of the Heavenly Gift or Doctrine of God's Free Grace, taste of the Ordinance of Bap∣tism, and the Lord's Supper, and seem also to like the Heavenly Gift well in all these and in other respects, yet may feed all the while on some one Lust or another, on the Love of this World, or on their carnal and sensual Pleasures; and because they were never savingly renewed, having no new Nature, they could not feed on spiritual Things so as to digest them. No doubt it was, or is such a tasting as the full Stomach takes sometimes of Food, a full Stomach will taste, yet refuse to eat, they have no Appetite, these being glutted with the Love of other things; the Heavenly Gift is not so sweet to them, as Food is to an hungry Man.

The Sum then is this, these Persons had, or may have, some Experience of the Holy Ghost in the miraculous Gifts, either in themselves, or in others, their Understandings being enlightned, (for it is evident that 'tis a Taste by Illuminations, by what we before shewed) and they also might taste the Heavenly Doctrine or Ministration of the Gospel, and might find the Truths, the Institutions and Worship thereof to be good; they making a trial of it so far as their carnal and unsanctified Hearts were capable

to do; yea they might find the Ways of God better than once they thought before they were inlightned, and from thence im∣braced them to appearance, owned and walked therein for a time.

Doct. 2. That there is a Goodness, and an Excellency in the Hea∣venly Gift and Heavenly Doctrine of the Gospel, which such may taste of that never receive the Truth in the Power and Love thereof.

Doct. 3. That the rejecting, and utter casting off the Gospel, and the Ordinance and Worship thereof, after some Tastes and Experience of it, is an high Offence to God, and a fearful Aggravation of Sin, and a certain Presage of Damnation.

So much as to their second Attainment.

3dly. And were made Partakers of the Holy Ghost. This seems to * 1.34 be more than a bare tasting.

Object. Doth not this seem to interfere with your Exposition of the Attainment you mentioned last?

Answ. 1. To this take Dr. Owen's Answer. "It is (saith he) ordinary to have the same thing twice expressed in various words, to quicken the Sense of them."

"2. The Holy Ghost is mentioned before, as he hints, as the great Gift of the Gospel-Times, as coming down from Hea∣ven; not absolutely, not as unto his Person, but with respect unto an especial Work, namely, the changing of the whole State of Religious Worship in the Church of God."

3. But here in these words when it is said, They were made Par∣takers of the Holy Ghost, it is spoken chiefly in respect unto exter∣nal actual Operations.

1. They partake of the Holy Spirit in the common Opera∣tions of it themselves; they tasted the Heavenly Doctrine as it was administred by others, as it is hinted before: but here is a Reception, or a partaking of the Holy Spirit, whereby it had some great and visible Operations upon their Hearts and Lives, though not saving Operations, not such that changed them into a State of Grace.

2. Nay they partake not only of common Gifts, but common Grace also, even such Grace that doth reform their Lives, bridle, restrain, and curb their inordinate Lusts and Passions; so that through the Knowledg of Jesus Christ, they esteeming him as their Blessed Saviour, they are said to escape the Pollution of the World, as Peter plainly declares, though afterwards they are again * 1.35 intangled therein and overcome.

3. They did no doubt by the Assistance of the Holy Spirit, leave and forsake those evil Ways, and prophane Courses and Practices in which they lived before: May be they were gross Ido∣laters, Adulterers, Blasphemers, &c. but the Spirit by its common Operations did so far strive and prevail with them, that they be∣came other Men: As it is said of King Saul, The Spirit of God will * 1.36 come upon thee, and thou shalt be turned into another Man, but not a new Man; And God gave him another Heart.

4. These Persons may partake of such Grace which the foolish Virgins had, to keep their Lamps of Profession burning for a Time.

Doct. 4. The Holy Spirit may be with Persons, nay in them, by his common Operations, with whom he is not by his gracious Inhabitation; they may partake of common, but not of saving Grace.

4thly. The fourth Attainment of these Persons, or these false Professors, is this, viz.—And tasted of the good Word of God.

Four things I shall do in speaking unto this.

• First, Shew what is meant by the Word of God.
• Secondly, Shew why it is called the good Word of God.
• Thirdly, Shew what a taste an unsound Christian may have of the good Word of God.
• Fourthly, And also shew what a taste it is that a true Christian hath of it.

First, By the Word of God is meant, the Word of the Gospel; Faith cometh by hearing, and hearing by the Word of God. Again it is * 1.37 said, From you sounded out the Word of God, that is, the Gospel of Christ.

Secondly, It is called the good Word of God.

1. Because it bringeth good News to Sinners, the Tidings it * 1.38 brings are good and profitable to all that receive it in Truth.

2. Because it is a Declaration of that good and gracious Counsel and Purpose of God in saving poor Sinners by Jesus Christ: it is Heavenly, Sublime; the Nature and Glory of God in all his At∣tributes is made manifest thereby.

3. It is good in the blessed Effects thereof. That which is excel∣lent and precious in it self, and also doth as much good, we esteem very good. Now as divine Truth is pure, Thy Word is pure, there∣fore thy Servant loveth it; so it is precious above Gold, in the Effects * 1.39 of it on the Heart.

1. It enlightens the Eyes, it illuminates dark Minds, it is a shi∣ning Light; Thy Word is a Lamp unto my Feet, and a Light unto my * 1.40 Path.

2. It quickens and revives a Soul under Deadness, therefore it is good; Thy Word hath quickned me. * 1.41

3. It is that which inriches the Soul: Let the Word of God dwell in you richly. We have this Treasure in earthen Vessels, that the excel∣lency * 1.42 of the Power may be of God, and not of us. Hence Ministers, by preaching the Gospel, though they may be externally poor, yet make many spiritually rich.

4. It may be said to be Good, because of the powerful Effects it hath on Mens Souls, where it comes not in Word only. The * 1.43 Word of God is quick and powerful, sharper than any two-edged Sword. It makes the Dead to live, infusing through the Spirit, Life, and regenerating Grace into the Hearts of Sinners; it searcheth and purges out all Corruption; by the means of it young and old come to have their Hearts and Ways cleansed: Now ye are clean through the Word which I have spoken unto you. * 1.44

5. It is our Sword by which we offend and wound our Ene∣mies, and defend our selves against all their Assaults and Temp∣tations.

6. It is good in respect of that discovery it makes of God, of * 1.45 Jesus Christ, and of Salvation, as also of future Glory; there is contained in it a Revelation of the Incarnation of the Son of God, with all the Effects of infinite Wisdom in the glorious Contrivance of our Redemption: What doth the Pagan World understand or know of these things, who have not the good Word of God with them?

7. It hath a comforting, a healing, and strengthning Virtue in it; and it also preserves from Sin, therefore it is good: Thy Word have I hid in my Heart, that I might not sin against thee. It gives * 1.46 peace and quiet to a disturbed and distressed Mind, when the Pro∣mises are set home with Power upon the Conscience: How many hath that one Word revived, that have been ready to drop into Hell in the sense of their Sin; Come unto me all ye that labour and * 1.47 are heavy laden, and I will give you rest.

8. It is our Food, I mean the Food of our Souls; yea, both Milk for Babes, and strong Meat for Men of riper Age: nay, it is sweet, satisfying and Soul-fatning Food, therefore it is good.

Sirs, if you have never tasted how good the Word of God is, your State doubtless is bad; but it is not enough to have a taste of

it, but you must feed upon it: Eat, O Friends; drink, yea drink a∣bundantly, O Beloved.

Thirdly, I shall proceed to shew you what a kind of taste an un∣sound Christian may have of the Word of God. It is evident, that the Apostle here carefully keeps himself to such Expressions as we have in the Text, to shew he intends not such Persons, who by Faith truly receive and spiritually feed on Jesus Christ; therefore it is said, have tasted. True, by tasting sometimes is meant a spiritual feeding; O taste and see that the Lord is good: Compared with * 1.48 that in Peter, If so be ye have tasted that the Lord is gracious.

Brethren, every one that feeds, may be said to taste, though he doth more than taste; but every one that tasteth, may not be said to feed; no, nor be said to love, approve of, nor digest that which he tasteth of. Pray remember, to feed is more than to taste; I did but taste a little Honey, saith Jonathan: And it is said of our Saviour, When he had tasted thereof, he would not drink; he * 1.49 tasted, but did not drink: So Men may taste, and yet may not eat, not feed upon that they tasted of.

I shall now come to shew you what a taste they may have of the Word of God.

1. As tasting respecteth Experience, or simple Knowledg of the Truth of a thing, so these Persons may have a taste, i. e. may have a simple Knowledg or Experience of the Truth of the Word of the Gospel; they may taste in this sense, they may believe or be fully convinced in their Consciences by what they have heard, and have met with by such Operations of the Spirit that have past up∣on them, that the Gospel is true, and that Christ is the only Savi∣our, and that the Institutions and Ordinances of the Gospel are his Blessed Appointments. Thus many of the Jews tasted of Christ's Word, i. e. They believed in his Name, when they saw the * 1.50 Miracles which he did; But Jesus did not commit himself unto them, because he knew all Men: They gave a true Assent to the Proposition of his Word, yet did not close in with him, they did not consent to receive him, to desire, love and obey him, they had no Union with him by saving Faith; and the like may be said of these Per∣sons in our Text.

2. Nay, these Persons finding Jesus Christ to be the true and great Saviour, they may taste the Word, or believe with some kind of Joy, though it be a false Joy; Who would not be sa∣ved, or have Christ as a Saviour? This they like, they would be

saved from Hell and Wrath, but do not consider that Christ came to save his People from their Sins; He will save none who abide in their Sins, who hold them fast, and resolve not to let them go: Many may taste some sweetness in hearing of the Power of Christ to save, who go on presumptuously in their ungodly Practices: It is expresly said, that the stony-ground Hearers received the Word with joy, they had a taste of it. A common Faith seems to give a * 1.51 taste, the Name of a Saviour relishes sweet.

3. They may taste of the Promises of the Word, but may not like the Precepts of it, or what sometimes follows and overtakes such who profess the Gospel; or may like some Precepts, but not like some others of them; every Word of God with these is not precious, they cannot deny themselves and follow Christ whither so∣ever he goes: They are not like David, who saith, Every Word of God is pure, therefore I love thy Commandments above Gold, yea, above * 1.52 fine Gold. Therefore I esteem all thy Precepts concerning all things to be right; and I hate every false Way.

4. A bare taste or a simple taste of the Word is enough for these; a great deal of the World may be they think is too little, yet a little Religion, a little of the Word, short Prayers, and little Preaching will suffice them: A great Portion is too little for their Children, but Six-pence or a Shilling they may think is too much for the poor Saints, or a small matter a great deal to be given to the Children of God. It is evident these Persons gave little or nothing to the poor Saints, by what the Apostle speaks in the Verses following our Text, and therefore no sincere Believers: For God is not unrighteous to forget your Work of Faith and Labour of Love, in that ye have ministred to the Saints, &c. You, as if he should say, are not of that sort I am a speaking of, they do not love the Children of God, though they have had a taste of the Word: This one Vertue, Brethren, is more than all those five Attainments mentioned in my Text, when that which a Man gives is given in love to Christ.

5. Yet this bare taste, as you have heard, might have some Ef∣fect upon these Mens Hearts.

1. They might find some kind of delight in that Knowledg they have of the Doctrine of the Gospel, and might speak in the Commendation and Vindication thereof. Thus Balaam seemed wonderfully to be affected with the State of Israel, and with the Tabernacle and Tents of Jacob, yet he loved the Wages of Un∣righteousness.

2. It may work, as you heard last Day, a visible Change in them, such a Power may go along with that taste; they, like Saul, might become other Men.

3. They might have the same Lamp of Profession with true Chri∣stians, and be taken for real Converts, not known to the Godly but to be such. The wise Virgins doubtless thought well of the Foolish, they did not know they were unsound or foolish Ones.

4. Such a Work and Effect the Holy Spirit and tasting of the Word might have, that they might be full of great Expectation of b••ing embraced by Christ when he comes, if they fell not away before. 'Tis said, the foolish Virgins went out to meet the Bride∣groom; they had much Confidence, may be more Confidence (tho it was Self-confidence) that the Wise, for true Believers may be attended with many Doubts.

Dr. Owen speaking of this sort mentioned in my Text, saith, (and no doubt saith the Truth) "That there is an inferiour com∣mon Work of the Holy Spirit in the Dispensation of the Word on many to whom it is preached, causing in them a great Alte∣ration and Change, as to Light, Knowledg, Abilities, Gifts, Affections, Life and Conversation, when the Persons so wrought upon are not quickned, regenerated, or made new Creatures, nor united to Jesus Christ; that in the Persons thus wrought upon, there is or may be such an Assent, and Light, and Con∣viction of the Truth proposed and preached to them, as in its kind is true, not counterfeit, giving or affording to them a Pro∣fession of the Faith." That is, they are blinded, and know not that they are unsound in the Main, their Hearts for want of true Light deceive them, as in the Case of the foolish Virgins; nay, and they may perhaps hold out in their Profession constantly un∣to Death; nay, may give their Bodies to be burned.* 1.53 O see, Bre∣thren, that your Faith is the Faith of God's Elect, and that you are savingly renewed: O look about you since it may be thus. The Doctor adds, "That among these Persons are oft-times some that are endued with excellent Gifts, and lovely Parts, Quali∣fications and Abilities, rendering them very useful to the Church of God, being Vessels in his House to hold and convey to others the precious Liquor of the Gospel, though never had their own evil Hearts changed."

To which let me add, they are such, or of this sort of Persons who are liable to sin the Sin against the Holy Ghost, or so fall, that it may be impossible for them to be renewed by Repentance:

Yet before they so fall, it may not be impossible for them to be∣come true Converts. The Nature of which Sin against the Holy Ghost, I purpose to open before I close with this Text.

Fourthly, I shall proceed to shew you what a taste of God, and * 1.54 of his good Word it is which all true Believers have.

1. 'Tis a taste that arises from Spiritual Hunger: There is a true sense of Want, they have a craving Appetite, and nothing but God in Christ can satisfy their Souls; My Soul thirsteth for God, for the living God, saith David. And hence it is that they are pro∣nounced blessed; Blessed are they which hunger and thirst after Righ∣teousness, * 1.55 for they shall be filled; not have only a taste, No, no, but they shall be filled, they shall eat to satisfaction. They see that they want a Righteousness whereby they may be declared Just and Righteous before God, namely, the Righteousness of Christ; and also a Righteousness that may declare them to be righteous before Men, namely, a holy and blameless Life: the one is the Righteousness of Justification, the other is the Righteousness of Sanctification. Others may have a taste of both these; they may be∣hold a Worth in, and a Want of Christ's Righteousness, but do not hunger after it, and so accept it as a poor hunger-starved Person on Gospel-Terms; and may attain to some degree of inward as well as outward Sanctification.

2. These therefore taste and eat also, and that too out of pure Necessity: If I, saith the Soul, feed not upon Christ, eat not his Flesh, and drink not his Blood, I shall perish. Give me Christ or I shall die, is the Voice of this sort: Others take a taste, as if they cared not whether they eat or eat not.

3. A true Believer doth taste, eat, and also digest the Word; 'tis that which they live upon, and hereby they come to have Uni∣on with Christ by Faith: The Soul partakes of the Divine Na∣ture. But a common Tasting, or a common Faith, or a bare Cre∣dence of the Truth of the Gospel, doth not do this, which the Per∣sons in our Text only had.

4. The good Word of God is to all true Christians as their ne∣cessary Food; nay, esteemed more, or above their necessary Food, as Job experienced it; therefore to these the Word, and God in * 1.56 the Word, Christ in the Word, is exceeding sweet: How sweet is Food to a hungry Person? O says the Soul, the Lord is good, his Word is good, his Promises and his Ordinances are exceeding good; I can relish the Word of God, I esteem it above Gold; it is also * 1.57

sweeter than Honey, or the Honey-comb; I have an appetite to it: O how love I thy Law! it is my Meditation all the Day. This disco∣vers * 1.58 to us the goodness of our Condition, when there is nothing that we value or esteem, love and delight in, above God's Word: Thy Words were found, and I did eat them, and thy Word was unto me * 1.59 the joy and rejoicing of my Heart. He did not taste only, but did eat and greedily digest the Word also.

4. The Word of God, without the God of the Word, will not satisfy these Mens Souls; 'tis not a bare Ordinance, no, no, but they must have God in and with the Ordinance; 'tis not the Shell without the Kernel, it is not the Cabinet without the Jewel; it is not a Lamp without Oil that will satisfy the wise Virgins; Prayer and Preaching will not do with these, though they pray and hear every Day, except they meet with God and Christ in those Duties; the Word and Ordinances without Christ, are but like dry Bread and lean Meat, that have but little Juice or Nourish∣ment in them; they must be delighted with Fatness, knowing it is such things God has prepared for them; Eat ye that which is good, * 1.60 and let your Soul delight it self in Fatness; they eat it appears to full satisfaction. Others labour for that which satisfies not; but of all true Believers David saith, They shall be abundantly satisfied with * 1.61 the fat things of thy House; and thou shalt make them drink of the Ri∣vers of thy Pleasures. And in another place, saith he, My Soul * 1.62 shall be satisfied as with Marrow and Fatness; and my Soul shall praise thee with joyful Lips.

5. That which true Believers taste and eat, is turned into Spi∣ritual Nourishment in the Heart: And in order to this,

1. There is required a laying up the Word, or hiding of it: * 1.63 No Nourishment can be had by Food, unless it be received into the Stomach, where the Cause of Digestion and Communication are fix'd: And if the Word be not received into the Heart by fixed Meditation and Delight, it may affect and please a Person for a while, but it will not nourish the Soul.

2. Every Physician will tell you, that Food must be mixed and incorporated with the digestive Humour, Power and Faculty of the Stomach, whereinsoever it consists, or it will not nourish. Give a Man never so much Food, if there be any noxious Humour in the Stomach hindering it from mixing with the Power of Digestion, saith a worthy Writer, it will no ways profit the Person: But the * 1.64 Word preached did not profit them, not being mix'd with Faith in them that heard it. Meat nourishes not without Concoction; so unless

the Soul receives and digests the Word through Faith, so that the Word and the Heart are united together, all is nothing; but a bare taste will never do this. And,

3. Like as Food when it is well digested is turned into Flesh and Blood, and Spirits; so where a Person feeds on the Word by Faith, or eats and digests it, it is turned into a Principle of Life and spi∣ritual Strength: As some Men who have for want of Food been brought so low and faint, that they were ready to die away; but by feeding on good Food, and digesting it, soon perceive a renew∣ing of their Strength, Life and Vigour seems to return to them again; so by feeding on the Word, the Strength of the Soul a∣bides, it communicates abiding Strength, Faith and Experience; and 'tis hereby the Soul grows Day by Day, and his Love to God is increased, and by the Power of it he walks with God in Holi∣ness and Lowliness of Mind, and brings forth all the Fruits of the Spirit, like as the Ground bringeth forth, by the Showers of Hea∣ven, * 1.65 Herbs meet for him by whom it is dressed.

4. These are delighted and cheared by the Word, as in a Ban∣quet of Wine, and get great Power over their Corruptions: But such a tasting and eating as this, and such blessed Effects of the Word on the Soul did the Persons never attain unto, who are said in our Text to have tasted the good Word of God, &c. Evident it is, that the Apostle clearly notes concerning the Persons in my Text, that whatsoever taste they might have of the Doctrine of the Gospel, called the Heavenly Gift, or of the good Word of God, yet they were fruitless Souls, even like the Earth that the Rain falls upon, and yet brings forth Briars and Thorns; See ver. 7, 8.

APPLICATION.

1. Learn from hence the deplorable Condition of all such who satisfy themselves with the meer Notion of Truth and empty Speculations about it, without getting so much as such a taste of the goodness of the Word, which may be had by those who are not savingly renewed. How many thousands are there at this Day, that do not desire so much as a taste of heavenly Things, their Hearts are so filled and glutted with the things of this World, nay, with their abominable and filthy Lusts.

2. But for the Lord's Sake take heed you rest not satisfied with a bare taste of heavenly Things, or with some seeming relish there∣of:

Such indeed may not be far from the Kingdom of Heaven: But alas, alas, if they go no further, they will never come there; and if they totally fall away, their State will be worse in the end than it was at the beginning; nay, far worse than their Condi∣tion who never were enlightned at all, but remain under the Power of natural Blindness, &c.

3. You that are Professors, may also, from what hath been briefly hinted, perceive whether you have had a right taste of God, and of his good Word, or not: Whether you have received Christ, and do live upon the Bread of Life, or not: Or whether you have by Faith applied the Word, and by Meditation digested it, or not.

4. Hath the Word changed your Hearts? Have you got Power over your Corruptions and Temptations thereby? Doth nothing satisfy your Souls short of God and Jesus Christ; and it is as well a Likeness to him as an Interest in him? Will not the Word and Ordinances quiet you, unless you meet with Christ in them?

5. This may be for a use of Terror to such who rest satisfied with the common Operations of the Word and Spirit of God; they may go far, yet fall away, nay so fall, as it may be impossible for them ever to be renewed by Repentance. But,

5thly. I shall now come to the fifth and last Thing or Attain∣ment mentioned in our Text concerning these Professors who are in danger of Final Apostacy, And of the Powers of the World to come: They have not only tasted of the good Word of God, but also of the Powers of the World to come.

Two things I shall propound to do here.

• 1. Shew you what is meant by the World to come.
• 2. Shew what a kind of taste these Persons may be said to have of it.

1. Some by the World to come assert, is only meant, the Go∣spel-Church-State, * 1.66 or Spiritual Kingdom of the Messiah, which begun in the Apostles Days: Nay, I find Reverend Dr. Owen is much of this Perswasion, as you may see in his Exposition of the first Chapter to the Hebrews; "By the World to come, saith he, the Apostle in this Epistle intends the Days of the Messiah, that being the usual Name of it in the Church at that time, as the New World which God had promised to create, whereof these Powers, by Signs, Wonders, and mighty Works were then wrought by the Holy Ghost, according as it was foretold by the

Prophets that they should be so, Joel 2. Acts 2. These the Per∣sons spoken of, are supposed to have tasted; either they had been wrought in and by themselves, or by others in their sight, whereby they had experience of the glorious and powerful working of the Holy Ghost in the Confirmation of the Gospel. Yea, (saith he) I do judg that they themselves, in their own Persons, were partakers of these Powers in the Gift of Tongues, and other miraculous Operations, which was the highest Ag∣gravation possible of their Apostacy." I will not deny this to be intended by the Powers of the World to come: But this Exposition seems too much to interfere with the second and third Attainment mentioned of these Persons: and if this be granted to be intended hereby, yet it must be carried also further, I mean, to the after-State of Christ's Kingdom; for the Kingdom that is now expected, and the latter-day-Glory, we all allow to be the Kingdom of the Messiah: Nor can any doubt of a World yet to come, or glo∣rious visible Kingdom of Jesus Christ to be set up in the last Days; the Holy Ghost positively affirming, That the Kingdoms of this World shall become the Kingdoms of our Lord, and of his Christ; And * 1.67 that when the seventh Angel soundeth his Trumpet, and not till then, which brings in the third and last Wo upon the Antichristian State and Kingdom. Yet I question not but that the beginning of the Kingdom of the Messiah was in the Apostles Days, and did com∣mence from the Resurrection of our Lord Jesus Christ, being ushered in and established with the miraculous Gifts and Opera∣tions of the Holy Spirit: Which wonderful Appearance of God's Power, doth no doubt appertain to the Kingdom of Christ as such: And at the pouring forth of the latter Rain, we may ex∣pect as great, nay a greater miraculous working-Power, than ever accompanied it to this Day; because the Glory of the latter House shall exceed the Glory of the former. And there seems to me to be the like Parity of Reason for those miraculous Operations in the last Days, in order to the spreading the Gospel over all the World, and the establishment of Christ's more visible Kingdom, as there was at first; the Appearance of Christ will be with Power and great Glory.

2. Therefore let it be considered, and not doubted of, but that there is yet a World to come, and another kind of World than this World is, and a more glorious Kingdom of Christ than at present we behold: That the World to come will consist of a new Heaven, and a new Earth, which we look for, as the Apostle

Peter observes, is evident according to God's Promise, this present World, yea, these Old Heavens and Old Earth shall pass away and be dissolved: Nevertheless we, according to his Promise, look for a New * 1.68 Heaven and New Earth, wherein dwelleth Righteousness. It was not then come, but expected to be revealed in the last Days.

3. It will be a World between this and the ultimate Glory in * 1.69 the Kingdom of the Father, I mean, when Christ shall give up his Kingdom to the Father, that God may be all in all; that is, Christ will yield up his Rule and Government as Mediator: for his Mediatorial Kingdom shall cease, and the Kingdom and Glory of God, i. e. Father, Son, and Holy Ghost, shall only be magnified; Christ shall then, as Mediator, no longer sit and rule upon his Throne, his Work will be done, and the Date of his Commission be expired.

4. Let it also be considered, that the World to come in the Glory of it, shall not be revealed until this present World passes away, is burnt up and dissolved, and therefore cannot be expected until the Resurrection of the Just; For Man lies down and rises not * 1.70 till the Heavens be no more. This the Holy Ghost clearly shewed al∣so to John, And I saw a new Heaven, and a new Earth; for the first * 1.71 Heaven, and the first Earth were passed, and there was no more Sea. And that the World to come shall begin in its greatest Glory at the Resurrection, doth appear by our Saviour's own words; But they * 1.72 which shall be worthy to obtain that World to come, and the Resurrection from the Dead, neither marry, nor are given in Marriage: Neither can they die any more; for they are equal unto the Angels, and are the Chil∣dren of the Resurrection. It appears, the World to come, or Kingdom of the Messiah in its greatest Glory, and the Resurrecti∣on, commence together, or at one and the same time. And this is further confirmed, because in one Place it is said, that those who follow Christ, and suffer for him, shall be rewarded at the Resur∣rection of the Just, as Luke 14. 14. And in another Place it is said, in the World to come, as Luke 18. 30.

So much shall serve to shew you what is meant by the World to come; but before I speak to that Taste of the Powers of the World to come, which the Persons spoken of in our Text are said to have, let me add a word or two as touching the Nature and Glory of the World to come, though we have as yet but only some dark glimpse of it. But to proceed:

* 1.731. It shall be a World, not under the Curse of Man's Sin as this World is: The Earth is under the Curse, Briars and Thorns are the Fruit of the Curse, and all Creatures groan under the Curse the Sin of Mankind hath brought upon them: But when the new World comes in, there shall be no more Curse; instead of the * 1.74 Thorn shall come up the Fig-tree, and instead of the Briar shall come up the Myrtle-tree. The Creature groans under the Curse, But it shall be delivered from the Bondage of Corruption, into the glorious Li∣berty of the Children of God. Envy shall depart from the Creatures, * 1.75 they shall not tear and devour one another in the World to come, as they do in this World; see Isa. 11. 6, 7, 8, 9. It is in the World to come that all things shall be restored to that glorious State sig∣nified by the Restitution of all things; Whom the Heavens must re∣ceive until the Times of the Restitution of all things, which God hath * 1.76 spoken by the Mouth of all his Holy Prophets since the World began. That which all the Prophets have spoken of and expected, shall certainly come or be fulfilled.

2. The World to come shall be a World without Sin, a Holy World, a Righteous World: this present World is a wicked World, an ungodly World; but all the Inhabitants of that World to come shall be Holy, they shall be all filled with Righteousness: Hence it is Peter saith, We, according to his Promise, look for a new * 1.77 Heaven and a new Earth, wherein dwelleth Righteousness.

3. The Government of that new World shall be alone in the Hands of the Saints, no wicked Man shall be in any Place of Power there; no corrupt Judges, nor Justices, Righteousness shall then bear Rule: The People also shall be all Righteous, they shall inherit the Land for ever, the Branch of my planting, the Work of my Hands, * 1.78 that I may be glorified.—The Kingdom and Dominion, and greatness of the Kingdom under the whole Heaven, shall be given to the People of * 1.79 the Saints of the most High. Whether they shall have the Kingdom before Christ comes, or not, I cannot determine, (though I sup∣pose part of this Prophecy will be fulfilled before then) but be∣sure then they shall have all Kingdoms under the whole Heavens, * 1.80 and the Glory and Greatness of them for ever.

4. The World to come shall be a World without Sorrow, and that is because it shall be a World without Sin; whilst Sin re∣mains, Sorrow will remain, but then no more Pain nor Misery shall any of God's Children indure for ever: And God shall wipe all Tears from all Faces, and there shall be no more Death, neither Sor∣row * 1.81 nor crying, neither shall there be any more Pain, for the former

things are passed away. The Inhabitant of that City shall not say, I * 1.82 am sick.

5. There shall be no Devil to perplex, to tempt, nor to disturb God's People, Satan shall be bound; though others think that shall be before this World begins in the greatest Glory of it.

6. It shall be a World of great and wonderful Light; which may be taken, as I conceive, both literally and mystically: The * 1.83 Sun shall no more be thy Light by Day, neither for Brightness shall the Moon give Light by Night; but the Lord shall be unto thee an Ever∣lasting Light, and thy God thy Glory. Compare it with Revelation 22. 4, 5. And there shall be no Night there, and they need no Candle, neither Light of the Sun, for the Lord God giveth them Light, and they shall reign for ever and ever. God will never withdraw him∣self from his People, nor hide his Face in that World, as oft∣times he doth in this.

7. It shall be a joyful World, nothing but Joy and Singing in that World; those who will not sing now, if Godly, shall sing then: Behold my Servants shall sing for Joy of Heart; but ye shall * 1.84 howl for Vexation of Spirit. The World to come will be a sad and woful World to the Ungodly, for there is a World to come for them, I mean, Eternal Misery in Hell: But Believers shall sing in * 1.85 the Heights of Sion, and flow together in the Goodness of the Lord. In the Heights of Sion, or in the Time of the greatest Glory of the Kingdom of the Messiah: Moreover it is said, They shall rejoice * 1.86 even with joy and singing.

8. They that dwell in the World to come, shall have good and blessed Company, glorious Company, Christ's Company, and the Company of all his Saints: They shall sit down with Abraham, Isaac and Jacob, in the Kingdom of God. Behold, the Tabernacle of God is * 1.87 with Men, and he will dwell with them. He shall come then in the Clouds with Power and great Glory, and we shall be taken up to meet * 1.88 the Lord in the Air, and so shall we ever be with the Lord. To meet him in the Air, he does not meet us, we shall not be going up to Heaven, as soon as raised; no, no, but Christ will come down to us, to dwell and reign with his Saints on Earth when that World begins: Blessed are the Meek, for they shall inherit the Earth. He hath made us Kings and Priests, and we shall reign on the Earth. All the * 1.89 Godly are under this Promise, therefore it must refer to the World to come, and not be fulfilled till the Day of the Resurrection.

9. It will be a World of great Riches, Wealth and Glory; the chief City in that World, the Walls of it shall be Jaspar, and

the City was of pure Gold. Though this City may be a Figure of the Church, yet no doubt there is more intended, it is that City Abraham, Isaac and Jacob sought for, that had Foundations; every Saint in that World shall have a Kingdom, and a Crown of Glory: though it be all but one Kingdom, yet it shall be as if every one only possessed it himself; Henceforth there is laid up for * 1.90 me a Crown of Righteousness, which God the Righteous Judg will give to me in that Day, and not only to me, but to all them also that love his appearance. Some Saints have hardly enough Bread to eat in this World, that shall have a Crown, a Kingdom in the World to come. Hearken my beloved Brethren; Hath not God chosen the Poor of this World, rich in Faith and Heirs of the Kingdom, which he hath pro∣mised * 1.91 to them that love him? They shall sit upon Thrones; Know ye not that the Saints shall judg the World? Even such poor Saints that this World disdains and do contemn.

10. This World will have an End, and the Time is near; and the other World will begin in the Glory of it. The World to come, Brethren, that shall never end, it is an Eternal World; tho the administration of it as in the Hands of Christ as Mediator, shall cease and have an End, yet the Kingdom and Glory of the World to come shall never have an End: the Riches of it, the Glory of it, and the Joys of it, shall abide for ever; it is a King∣dom, and a Crown that fadeth not away.

Lastly, It will be a peaceable World; Wars will cease, Jerusa∣lem shall be a quiet Habitation: Nation shall not rise up against Na∣tion, nor learn War any more in that World.

I should now come to speak to the second Thing, namely, to shew what a taste it is that the Persons in our Text had or may have of the Powers of the World to come; but I shall make a little use of this first.

APPLICATION.

1. By way of Reprehension: Brethren, what Fools be they who value this World above the World come? These are like the vain French-Man, who said, he would not part with his part in Paris for a pure in Paradise: Alas, he knew not what a Place Paradise is. O the Vanity of Mens Minds, how blind and deceived are poor Mortals!

2. This shews, and clearly may demonstrate, that God's People are Men and Women of greatest Wisdom, they are not satisfied

with corruptible Things; it is God and his Eternal Riches, King∣dom and Glory their Eyes are set upon: they are Rich it appears in Reversion, though they have but little now in Possession; they love Riches, though not the Riches of this World; they shall have one day rich and immortal Robes, Robes beyond those of beaten Gold: At thy right Hand did stand the Queen in Gold of * 1.92 Ophir. It is not a few little Houses, no nor earthly Palaces; 'tis not Bags of Gold and Silver that can satisfy them; no, no, it is nothing less than a whole Kingdom and Crown of Glory in the other World; of which they are joint Heirs with Christ: They * 1.93 shall inherit all things, all Riches and Happiness.

* 1.941. Riches that inrich the Soul, ay and the Body too: the Bodies of the Saints shall be inriched in the World to come; our vile Bo∣dy shall be changed and made like Christ's Glorious Body.

2. They shall have true Riches; the Riches of this World are faise Riches, deceitful Riches, counterfeit Riches, shadowy Riches; they are but a Figure or a Shadow of the Riches of the World to come.

3. They have right to incorruptible Riches; not like the Worldings Riches that canker and corrupt, and the Rust of which will rise up as Witness against them at the last Day. * 1.95

4. They are certain and and abiding Riches; the Riches of this World are uncertain Riches, they are but for a Moment, and are gone: Charge them that are in this World, (saith the Apostle) that they be not high minded, nor trust in uncertain Riches, but in the * 1.96 living God. O how poor and miserable are some Men who are rich in this World!

5. The Riches of the World to come, are Soul-satisfying Riches: Gold and Silver satisfy not, but Believers shall see God in the other World, have a glorious Vision of God; they shall be like him, for they shall see him as he is. Nothing but a Possession of * 1.97 God, and a Likeness unto him, will satisfy a gracious Soul: I shall be satisfied, saith David, when I awake in thy Likeness: I shall not * 1.98 be fully satisfied until then, (as if he should say) but then I shall be satisfied to the full indeed. What is there more for a Man to desire than God? They that have God for their Portion, may say with Jacob, that they have all.

6. The Riches of the other World are had without Care, without Perplexity: Alas, Cares and Snares attend the Riches of this World; there is Pains in getting them, and Cares in keeping them, and Fears of losing them, and these things eat out the sweet∣ness

that seems to be in them: but as there will be no Cares in keeping of the Riches of the World to come, so there will be no fear of losing them.

7. The Riches of the World to come will be the Perfection of Riches. No Man can be perfectly rich here; tho he hath some Riches, yet he hath not all Riches; and though he be rich in some things, yet he is not rich in all things; and though he be rich ex∣ternally, and for a time rich, yet he may be spiritually poor: But they that attain to the Riches of the World to come, are every ways rich, perfectly rich, rich in the Body, and rich in the Soul; they are such Riches that Christ and the Angels do possess.

Secondly, * 1.99The Honours of the World to come will be great, far surpassing all the Honours of this present evil World.

1. 'Tis no small Honour to be the Sons of God; now are we the Sons of God: This is a Privilege that appertains to the present Spiritual Kingdom of Christ; but it doth not appear what we shall be; that is the Time of the manifestation of the Sons of God: then Christ will honour his Saints, and God will honour them: If any Man serves me, him, saith our Saviour, will my Father honour. * 1.100

2. Will it not be an Honour to be crowned with a Crown of Glory? Glory, Honour and Immortality is the Portion of all who by well-doing seek it.

3. Will it not be a great Honour to judg the World, yea, to judg the fallen Angels?

4. Will it not be an high Honour to be the Lamb's glori∣ous Bride, to be the Spouse of the Prince of the Kings of the Earth, to have the Attendance of the Holy Angels, and to have the Wicked to bow down to your very Feet and lick up the Dust?

5. Will it not be a great Honour to sit with Christ on the Throne? Besides, it will be Eternal or Everlasting Honour, it will abide for ever.

Thirdly, * 1.101The Pleasures of the World to come will be transcen∣dent Pleasures, far surpassing all the vain and carnal Pleasures of this present World.

1. I once told you when I was speaking of Eternal Joys, that the Pleasures of the World to come will not only delight the Soul, but the Body too; though not carnal sensual Pleasures, yet the glorified Bodies of the Saints shall be filled with Delight and Pleasure, as well as their Spirits, you may be sure, and that in a wonderful manner.

2. The Joys of the World to come will be the Fulness of Joy and Delights: Thou shalt make them drink of the Rivers of thy Plea∣sures. * 1.102 Rivers of Pleasures denote fulness, Pleasures to full satis∣faction: all the Pleasures of this present World are but a Shadow of the Pleasures of Heaven, and of the World to come; and though these satisfy not, yet those will satisfy the Soul.

3. They are Pleasures for evermore; we shall swim in Plea∣sures in that World. Thou wilt shew me the Way of Life; in thy Presence is fulness of Joy, and at thy right Hand are Pleasures for * 1.103 ever more.

4. The Joys and Pleasures of the World to come will be so sweet, that, as Mr. Caryl saith, a whole Eternity will seem to be but as a Moment.

5. They will be Pleasures without Pain, without a Sting: O what a Sting have some Men found to be in, or to attend their car∣nal Pleasures! Here are Sorrows cleaving to Men as well as Joy; Pain and Misery, as well as Delights and Pleasure: but in the World to come there will be all Sweet, and no Bitter; all Pleasure, and no Pain; all Joy, and no Sorrow.

6. Is God able, think you, to delight, to rejoice, and to fill the Souls of his Saints with Joy and Pleasure? Be sure then he will do it: God's Love is such, so infinite, so inconceivable to his Chil∣dren, that he will fill them with the fullest Joys imaginable: Will not earthly Parents make the Lives of their Children as sweet and happy as they can? They are called Joys unspeakable and full of Glory: All the lawful Pleasures of this World are, Brethren, but a Figure or Shadow of them: The Eye hath not seen, nor Ear * 1.104 heard, neither hath it entred into the Heart of Man to conceive the things that God hath prepared for those that love him. The Eye hath seen much, and the Ear hath heard of more than the Eye ever saw, and the Heart conceives of more than ever the Ear heard; but the Heart cannot conceive how sweet the Joys of Christ's Kingdom will be, or comprehend how transcendent the Joys of Heaven are.

7. The Pleasures of the World to come, are the Effects of God's infinite Love and Goodness, according to the Perfection thereof: And as none know the Power of God's Anger and Wrath in Hell, that is let out against ungodly Sinners that hate him; so none know the Power of his Infinite Love, Grace and Goodness, let out in Heaven to delight and ravish the Hearts of all them that love and serve him.

8. The Pleasures of the World to come never will cease indeed, no shorter a Time than an endless Eternity can serve to let out the infinite Goodness of the Eternal Deity, and those varieties of Joys and Delights that flow and will flow like Rivers from him: as none can imagine what the Nature of that personal Communion which the Saints shall have with Christ will be, so also they will be Eternal; Eternal Joys, saith one, are the longest, and yet the shortest. Longest in respect of Duration, yet the shortest in re∣spect of Apprehension. An Eternity of Joy will seem to us no more tedious than one Minute or small Moment, 'twis be so full of Joy and Pleasure: 'tis such Satisfaction that breed no wearisom∣ness, it doth not ••loy nor glut the Soul; we living at the Foun∣tain-head of Joy and Comfort, in immediate Communion with Christ, our Delights will renew as much as continue. They are certainly blind or unthinking Persons that do not see how the Deity or Holy God delights in Varieties; it may easily be discer∣ned, by beholding the different Varieties of Creatures, Faces, Co∣lours, or varieties of things to delight all our Senses here in this World. O no doubt, the Joys and Varieties of the World to come, will be Wonderful, and take up a whole Eternity for God to let out; Joys will be as it were every day fresh, and renewed upon us.

From hence saith a beloved Writer, fresh Appetite, and fulness of Satisfaction, are perpetually interchangeable, the Joys are so many, the Years seem so few. Eternity of Joys makes Eternity but as a Moment, as eternal Pain and Torment makes every Mo∣ment seem an Eternity.

These things being so, O who would not desire an Interest in Christ! O happy, happy Believer, what a Choice hast thou made!

Exhortation. Sinner, what sayst thou? come seek a Portion, a Part in the World to come: you are very busy to get a Part or Portion in this present evil World; Alas, alas, what good can all these thing do you, and how long can you keep them? Come be perswaded to seek this better Country; Christ hath redeemed us from this present evil World, and hath purchased for us another World, even this World to come; Will you seek it? You may have a share and part in the World to come.

Quest. You will say, which Way, or how may we get a part in it?

Answ. I answer, You must marry the Prince and Heir of that * 1.105 World, and so you shall have a Portion in it, and a true Title to it; you must by Faith espouse Jesus Christ, there is no other way

to have an Interest in the World to come. Sinners, you may gain the World to come, and save your Souls; but whilst you seek to gain this present evil World, you may lose your Souls: What will it profit a Man to gain the whole World, and lose his own Soul? Also you may have an Assurance of the World to come: O strive * 1.106 to make it your own peculiar Inheritance, take hold of the Fore∣top of Time. Now I may say Time is, hereafter it may be said Time was; and then Time is past and lost for ever. Re∣member that in this World, while you are here, the World to come in the Glory of it, will be got or lost for ever; if you obtain Grace, you shall have Glory; but if you have no Grace in this World, no Glory you are like to have in the World to come.

Lastly, Remember this World is near at an End, 'tis ready to pass away; and the World to come in the Glory of it is just about to begin, it is not far off: He that testifieth these things, saith, * 1.107 Surely I come quickly. Amen. Even so come Lord Jesus.

HEB. VI. 4, 5. And of the Powers of the World to come.

* 1.108THE last time I spoke of the World to come, and of the Powers of it; especially of the Powers, Glory, and Plea∣sures of the World to come, respecting the State of the Saints therein. I shall now proceed to shew you, what a kind of taste of the Powers of the World to come, the Persons mentioned in our Text may be said to have, which is the next thing propound∣ed to be done under this Head.

Secondly, The Persons here meant, I have proved are not true and sincere Believers, though such who come very near unto such, be∣ing almost Christians. Now the last Qualification or Attainment they are said to arrive unto, is this, Of tasting of the Powers of the World to come.

First, I shall shew you what may be meant by the Powers of the World to come.

Secondly, Shew what a kind of taste they may have of those Powers, &c.

1. By the Powers of the World to come, (of which they are said to have a taste) I understand are meant the Glorious Effects of God's mighty Power, that was and shall be further exerted in bringing in the Kingdom of the Messiah, first in those miraculous Operations which (being to assure us of the certainty of the new World) were wrought before these Mens Eyes.

2. The Powers of the World to come, do doubtless consist also in the dissolving of this present World, and all the States and Kingdoms of the Earth. Thou hast of old laid the Foun∣dation of the Earth; and though the Heavens are the Work of thy Hands, they shall perish, but thou shalt endure, yea all of them shall wax old like a Garment; as a Vesture shalt thou change them, and they shall be changed: compared with 2 Pet. 3. 10, 11, 12, 13. The mighty Power of God shall be put forth in dissolving this old World.

3. And not only so, but also that God by his Almighty Power will bring in and establish the Kingdom of the Messiah in the Glory of it; for as the dissolving of the old World appertains to the Power of the great God, so doth also his bringing in, according to his mighty Power, the new Heavens and the new Earth: The Heavens shall pass away with a great Noise, and the Elements shall melt with fervent Heat; and the Earth and the Things therein shall be burned up. * 1.109 And all this is but to make way for the World to come, or for the new Heavens and new Earth, wherein dwelleth Righteousness.

4. The Resurrection of the Dead also appertains to the Powers of the World to come, and in it lies no small part of God's mighty Power neither; Who shall change our vile Body, that it may fashioned like unto his own glorious Body, according to the working whereby he is able even to subdue all things to himself. * 1.110

5. The Power of the last Judgment and definitive Sentence, to∣gether with the eternal Punishment of wicked Men and Devils, may also be here intended; Who shall be punished with everlasting De∣struction from the Presence of the Lord, and the Glory of his Power. * 1.111

6. Moreover, the exerting of God's mighty Power, the Power of his Grace, Divine Love and Goodness in his glorifying of the

Saints, may be meant also here by the Powers of the World to come; When he shall come to be glorified in his Saints, and admired in * 1.112 all them that believe. For as the letting out of the Power of his Wrath and Vengeance in the World to come upon the Wicked, as was hinted before, may hereby be comprehended, so likewise the letting out of the Power of his Love and Goodness on the Godly.

Secondly, I shall shew you now what a kind of taste the Persons in our Text may be said to have had of the Powers of the World * 1.113 to come.

1. They had, or might have, a taste of the Truth and Cer∣tainty of the World to come, which they clearly saw confirmed by those miraculous Operations in the extraordinary Gifts of the Spirit, and wonderful Works that were wrought by the Apostles, nay which perhaps some of them had Power to do themselves; for many shall say at the last Day, Have we not prophesied in thy * 1.114 Name? and in thy Name cast out Devils? and in thy Name done ma∣ny wonderful Works? To whom Christ will say, I profess I never knew you; depart from me ye that work Iniquity. No doubt but as Saul and Balaam prophesied, so Judas might as well as the other Apostles cast out Devils, and do other wonderful Works.

2. And as by those miraculous Operations they might have a taste of the Powers of Christ's Kingdom as it began then, so this might cause them stedfastly to believe the Truth of the Powers of the World to come, in the future State and Glory thereof: Many Persons do not firmly believe this, and therefore regard not how they live here in this present World, but say, let us eat and drink, * 1.115 for to Morrow we shall die. So also in another Place by the same Prophet it is said, Come, say they, I will fetch Wine, and we will * 1.116 fill our selves with strong Drink, and to Morrow shall be as this Day, and much more abundant. These ungodly Wretches fear nothing of those Judgments that are come, but lay their Hearts loose upon the Neck of their Lusts: But the enlightned Persons in our Text did believe, or give stedfast Credit to the Truth of that future State, both of the Resurrection and Judgment-Day, even of that Day of Reckoning, when Sinners shall be punished for all their abomina∣ble Wickedness; they believed God's Word, and the Revelation thereof, touching what will come upon the Ungodly in the World to come, and so are said to taste of the Powers of it: and this Persons may do and yet perish.

3. They might not only have a taste of the World to come, by a common Faith, or by giving stedfast Credence to the Truth and Certainty of it, but might also be under great Convictions of the Evil of Sin, knowing that all the Sweet thereof will be turned into Bitter, and that Sin in the World to come will be punished, and the Sinner condemned to Everlasting Burning, and that God will reward every Man according to his Deeds; and might know also, that some shall find greater Condemnation, or a hotter Hell than others, more intolerable Pain in that Day. As,

• (1.) All such who draw others into Sin, whether it be Drunken∣ness, Pride, Theft, Uncleanness, &c.
• (2.) All such who sin after strong Convictions and great Illumi∣nations, or that sin against Light and Knowledg.
• (3.) Such who have been often reproved, and yet live in their wicked Practices, and harden their Hearts; let Ministers and godly Parents say what they will, they regard it not.
• (4.) Such who have greater Means of Grace than others, or who live under an awakening and powerful Ministry, and yet go on in their Sins, in Pride, Swearing, Drunkenness, Unclean∣ness, &c.
• (5.) Such who sin under Judgments, or when God's Hand is lif∣ted up, and his Wrath poured out upon Men for their Abominati∣ons, and greater Wrath denounced and ready to break forth.
• (6.) Such who sin boldly, impudently, in the Face of the Sun; Shew their Sin as Sodom, and hide it not.
• (7.) Such who expose the Holy Name of God which they pro∣fess, to Reproach, and harden the wicked World in their Sins, and open the Mouths of many to blaspheme God, and speak evil of his Ways and People.
• (8.) Such who delight in Sin, or take pleasure in their Wicked∣ness; do boast and glory in that which is their shame.
• (9.) Such who despise and contemn Jesus Christ and his Ministers in their Hearts, and wilfully cast off all Counsel.
• (10.) All th••se who abuse God's Patience, Goodness, and Long-suffering; and make that an encouragement to them to continue in their evil Ways, which should lead them to Repentance; and * 1.117 may be, hate, reproach and persecute the People of God; nay, and are guilty of Blood, crucifying Christ afresh in his Members. Now I say they might be convinced of all these, and many more great Aggravations of Sin; and yet after such a taste, fall away themselves, and become as bad as the worst of them I have men∣tioned.

4. They might have a taste of the terrifying Powers of the World to come; even such a taste as Felix had, who trembled * 1.118 when he heard Paul preach of Hell, Wrath, or of Judgment to come. This I find our late Annotators intimate to be meant here∣by: "Some of them (say they) were affected with the powerful Doctrines of the Gospel concerning the Final Judgment, as their Natural Conscience was wrought on by the Spirit in the Word; they felt it as if it were begun in them, the Sparkles of God's Wrath having set their Consciences in a light Flame for their Sins." This is a tasting of the Powers of the World to come with a Witness.

5. They may taste of the constraining Powers of the World to come; so that their Consciences might curb them, and put a Bri∣dle on their Lusts, so that they might not run into Sin as others do: the fear and dread of another World keeps them in awe, and restrains them for a time from committing any open or secret Acts of Wickedness; and by the Power of this constraining Grace they might, as you have heard, reform their Lives as to become other Men and Women.

6. Moreover, as the Powers of the World to come may refer to the Everlasting Joy and Comfort of the Saints, they might also have some seeming taste of the sweetness thereof, I mean, they might have a sight and sense of that happy State the Righteous shall be in in the World to come; and they finding Christ to be a Redeemer, and that he came to save Sinners from Wrath, and to purchase Everlasting Blessedness, may have some hope of Interest in that Redemption from Wrath, and of being made happy eternally in the World to come: they might promise to themselves a part in the first Resurrection, and their Hopes herein might be as a sweet taste of the Joys and Consolations of that Day. Mr. David Dick∣son speaking of this Passage, saith, They may taste of the Powers of the World to come, that is, saith he, in contemplation of the Blessedness promised to the Saints in Heaven; and have a natural desire of it, as Balaam desired to die the Death of the Righte∣ous. Thus many of the Jews rejoiced in John's Doctrine: He was a burning and shining Light; and ye were willing for a season to re∣joice * 1.119 in his Light: It was but a taste of Joy, it did not continue, it was but for a Season.

1. It is but a Taste or Savour that arises from an enlightned Conscience, not from a renewed Heart.

2. It is not a taste that makes them out of love with this World, or to be weary of it, or to die to it: though they seem taken with the Thoughts of the World to come, yet they value this World, no doubt, too highly; 'tis this World that is in their Hearts.

3. It is not a taste of the World to come that changes them in∣to a meet and sit State to be partakers of the Glory and Blessed∣ness of it, as the Saints are said to be giving Thanks unto the Father, which hath made us meet to be Partakers of the Inheritance of the Saints * 1.120 in Light. 'Tis not a bare taste can do this, no, nothing but a thorow change of Nature, or a spiritual receiving and feeding by Faith on Jesus Christ.

4. It was not such a tasting of the Powers of the World to come that made them long for it, and to seek it with the full bent of their Wills, and urgency of their Affections, and to contemn all the Riches, Honours and Pleasures of this present evil World for * 1.121 it; as Moses and all the Holy Patriarchs did: For they that saw such things, declare plainly they seek a Countrey; and confessed they were Strangers and Pilgrims on the Earth. * 1.122

5. It was a tasting not a feeding on Jesus Christ, and a digesting of his Word; they come not to experience the Powers of the World to come were begun in them, setting them against Sin, Satan, and this World.

6. And lastly, It was a tasting, but no saving Relish, no Soul∣craving after a true Interest in the Glory of the World to come; they did not find the Power of the Resurrection and last Judg∣ment in themselves: And that tasting that doth not secure the Soul against a total and final Apostacy, as Union with Christ doth, is not to be valued or accounted of.

APPLICATION.

1. I told you, Brethren, at first, that touching these Persons At∣tainments, here is nothing spoken of Union with Christ, of the Faith of God's Elect, of Regeneration, Love to God and to his People, nothing of Adoption, Justification nor Sanctification, and so nothing that is pecusiar to a true Christian, nothing of those things that accompany Salvation.

2. It appears they are like the Ground, that oft receives the Rain that falls upon it, and yet bears or brings forth Briars and Thorns, therefore they are nigh unto cursing, whose End is to be burned; and this the Apostle hints of them in Vers. 7, 8.

3. This informs us that Men may go a great way in a visible Profession of the Gospel, by common Influences of the Spirit, and Light improved by natural Powers, and yet be in the Gall of Bit∣terness and Bond of Iniquity.

4. O bless God for the least degree of saving Grace: Have you love to God, to his poor Saints? Do you minister unto them for Christ's Sake? then have you obtained to a higher degree of At∣tainment than those ever had, and no cause to fear your spiritual State and Condition.

Thus I have passed through the second thing I first propounded to speak unto, namely, What those Attainments are that are spo∣ken of the Persons in our Text. I shall now come to the last thing, to shew you what is spoken of them.

Thirdly, What is spoken of these Persons, consists of two Parts.

• 1. That they may fall away.
• 2. That it is upon their so falling away, impossible for them to be re∣newed by Repentance.

It is the last of these I purpose to speak of, viz That it is im∣possible * 1.123 to renew them again unto Repentance; either to such a Repentance they once had, or to true, saving, and Evangelical Repentance: The Reason is by the Holy Ghost added; Seeing they crucify to themselves the Son of God afresh, and put him to open shame.

1. It is not doubtless impossible, in respect of God's Absolute Power, had he not limited himself by an unchangeable Decree: But if he hath determined to deny Grace, and all saving Influences of his Spirit, to these Apostates, that makes it impossible for them ever to be renewed; which shews us that the Power to change the Heart is not in the Creature, it is God's Work on the Soul, 'tis he that stamps his own Image upon us; and if he withdraws the In∣fluences of his Holy Spirit from Men, or refuses to give Grace to them, in order to bring them to Repentance, and to believe in Christ, they must perish. Now God will not afford these Persons that so fall away, the Assistance of his Spirit, in order to the work∣ing the great Work of Faith in them; therefore it is impossible for them to be renewed. "He saith not (saith one)* 1.124 it is impossible they should be saved, but that it is impossible they should be renewed unto Repentance; these Apostates Salvation is im∣possible, because their Repentance is impossible." He that never

repenteth, can never be saved; for he that repenteth not, shall not have Remission of Sin: and if the Holy Spirit be utterly with∣drawn from Men, it is impossible they should ever be renewed to Repentance.

2. The Persons therefore here intended, do not repent, cannot repent, Repentance is hid from their Eyes; they never endeavour after Repentance, they are left to hardness of Heart, and to final Impenitency by the Lord, as a just Judgment for their horrid Evil and cursed Apostacy: possibly they may fall under Terror and De∣spair, yet never desire or look after Repentance on God's Terms. Brethren, it is not impossible for the greatest Sinner in the World to be renewed, that hath not sinned against the Holy Ghost, or whom God hath not wholly given up to blindness of Mind, and to hardness of Heart: All manner of Sins and Blasphemy against the Father and the Sun, shall be forgiven unto Men; but the Blasphemy a∣gainst * 1.125 the Holy Ghost shall not be forgiven unto Men. And all Vnrigh∣teousness is Sin, and there is a Sin unto Death.

3. God leaves these Persons for ever, he utterly casts them off: And wo unto them (saith he) when I depart: And may say unto them, and much more, as he said once unto Ephraim, Ephraim is joined unto Idols, let him alone. He commands his Ministers to let them alone, and not stri••e with them reprove not exhort them any more. He saith unto Conscience, Let them alone, check, curb, reitrain nor rebuke them any more. He saith unto his Spirit, Let them alone, move them, or excite them to perform Religious Duties no more, strive with them no more for ever; No Doctrine, no Word, no Rod, no Affliction or Judgment shall do them good any more for ever. This Spiritual Judgment is the worst of all Judg∣ments, and so makes it impossible for them ever to be renewed un∣to Repentance; for there remains no more Sacrifice for Sin, but a cer∣tain fearful looking for of Judgment, and fiery Indignation, which shall * 1.126 devour the Adversaries.

4. God puts an end unto all expectation concerning them; he looks for no more Good from them, he exercises no more Care about them, no more Labour, Pains nor Patience towards them; God affords no more Means of Grace for their Conversion, Re∣pentance is hid from their Eyes; he says, Let this Ground lie bar∣ren for ever, it shall never be plowed, sowed, nor watered any more for ever: He looks for no more Fruit, he will not dress it nor dung it any more; his Sun shall shine upon it no more, nor shall the Rain fall upon it from Heaven any more: wo unto such

Souls God saith to them, as Christ said when he cursed the bar∣ren Fig-tree, Never Fruit grow on you any more.

5. God in Judgment and Wrath gives these up to a reprobate Sense, to hardness of Heart, to blindness of Mind, and to a seared Conscience; and they become notoriously Wicked, being filled with Rage and Madness, full of Envy and Malice against God, and against Christ, and against all that fear God.

6. And usually they are left in severity to their sensual Lusts, and become notoriously Wicked and Prophane, nay rather worse than the worst of Carnal Persons that never were enlightned at all. And so he gave them up to their own Hearts Lusts, and they walked * 1.127 in their own Counsel: They are left, or given up unto Satan, to be led, acted and influenced by him; and are commonly also carried away into pernicious Errors and Delusions, even to believe a Lie, that * 1.128 so they may be damned, because they received not the Truth in the Love of it, that they might be saved: And many times they become Per∣secutors of God's People, reproaching, vilifying and contemning all Religion.

Quest. What a kind of Sin is the Sin against the Holy Ghost? And what sort of Persons are they who may sin this Sin?

Answ. 1. I shall shew you, first in the Negative, what a Sin it is not; Namely, all Sin or Sins whatsoever that any carnal Person, * 1.129 who to this Day abode under the Power of Natural Ignorance, and never was inlightned by any Operations of the Spirit, commits; for such cannot commit the Sin against the Holy Ghost, it being positively said, That they are such who were once enlightned.

2. It is not every Sin which is against Light and Knowledg: for no doubt but David and Peter sinned against Knowledg, and the Light of their own Consciences, and after they had been enlightned, yet were recovered and renewed unto Repentance.

3. The Sin against the Holy Ghost, is not every Sin that is com∣mitted against the Holy Ghost; for he that grieves the Holy Spi∣rit, and that quencheth the Holy Spirit, sins against the Holy Spirit; nay, all wicked Men who sit under the Preaching of the Gospel, no doubt, sin against the Spirit whilst they resist the Stri∣vings and Motions thereof.

4. It is not any hainous and abominable Sin, as Whoredom, Perjury, Murder, no not Self-Murder; not the murdering of the Saints of God nor putting Christ himself to Death by wicked Hands, or the murdering of the Lord of Life and Glory. Paul was guilty of the Blood of Stephen; and many of the Jews were

pardoned who might have a Hand in the barbarous Murder of the Son of God.

5. It is not every wilful and presumptuous Sin; for multitudes of wicked ignorant Persons so sin daily, for whom there is Mercy and Pardon upon Repentance, though they have a Whore's Fore∣head, * 1.130 and refuse to be ashamed.

6. It is not every degree of Apostacy or Backsliding from God: A true Child of God may be guilty of a partial Apostacy; for thus Israel sinned and fell from God, nay, backslid so far, as to turn to cursed Idolatry, yet God offered them Pardon: Return, backsliding Israel, saith the Lord, and I will not cause mine Anger to fall upon * 1.131 you; for I am merciful, saith the Lord, &c.

7. Nay, I will not say that every malicious Sin against God's People is the Sin against the Holy Ghost, when Men hate the Saints for their Religion and Goodness; though it be one of the highest Degrees of Wickedness, because therein their hatred against God himself is manifested: But what may not a Man do that is acted and influenced by the Devil in the Times of his Ig∣norance?

8. It is not the Sin of Unbelief, though that be a damning Sin, yea [the damning Sin] as it is a Sin against the Remedy God hath provided, and against the highest manifestation of God's Good∣ness, and against the highest Testimony and Witness: yet many that thus sin, nay continue at present in and under the Power of Unbelief, may come to see their horrid Evil, and by the Grace of God may believe, and be forgiven this as well as other Sins.

Lastly, I have shewed you that no true Believer can commit this Sin; He that is born of God, cannot commit Sin, viz. he cannot sin unto Death. So much in the Negative, what Sin the Sin against * 1.132 the Holy Ghost is not.

Secondly, I shall shew you, in the Affirmative, according to that * 1.133 Light I have, what Sin this Sin is, or open the Nature thereof, and what sort of Persons they are who do or may commit it.

1. The Persons that may commit the Sin against the Holy Ghost, our Text informs us, are such who have been once enlightned, and that have attained to the Knowledg of the Truth, or true way of Salvation by Jesus Christ, and have had such a kind of Taste of the Heavenly Gift, and of the good Word of God, and Powers of the World to come, more or less, of which I have shewed: they have received the Gifts and common Graces of the Spirit.

2. And also have escaped the Corruptions of the World, through the Knowledg of Jesus Christ, or attained to a great Reformation of Life in so much that they were look'd upon as * 1.134 Saints and eminent Christians, many of them being Professors of the Gospel, and might be great Preachers thereof: Tho it seems that others who never professed the Gospel, were and may be guilty of committing of this Sin, as those Jews no doubt were, who said, our Blessed Saviour did cast out Devils by Beelzebub the * 1.135 Prince of Devils.

3. It is a sinning wilfully, after a Person hath received the Know∣ledg of the Truth, or Gospel of Christ; For if we sin wilfully af∣ter we have received the Knowledg of the Truth, there remains no more * 1.136 Sacrifice for Sin. Though every wilful sinning is not this Sin, yet every one that is guilty thereof, doth sin wilfully, and that in the highest degree. Pray note it, 'tis a wilful casting off and for∣saking the Truth of God, and an utter deserting the Church and People of God, nay, a wilful rejecting the Truth which they be∣fore had embraced, and tasted some sweetness in, opposing and contradicting that which the Holy Spirit testifies to their Consci∣ences is the Truth of Christ; therefore they wilfully reject the Motions of the Holy Ghost, nay contemn the Operations thereof.

4. And as it is a rejecting of the Motions and Operations of the Holy Spirit, after those Illuminations they had received, so also it is done maliciously, or from Spite and Malice; And hath done Despite unto the Spirit of Grace: They wilfully desert the Assemblies * 1.137 of God's Church and People, and esteem the Blood of Christ (where∣by he was consecrated a Sacrifice unto God, or (as some) whereby they thought once they had been sanctified) an unholy Thing, and accounting the Motions of the Holy Spirit, and his Opera∣tions, a meer Delusion of the Devil: And thus some of the Pha∣risees sinned. Christ healed one possessed of an unclean Spirit, a Work wrought by the Power of the Holy Ghost; they imputed it to the Devil, saying, This Fellow casteth out Devils by the Prince of Devils. This was a wilful Sin, and done no doubt in Malice, and * 1.138 against the Convictions of their own Consciences: for they could not certainly but know, that he was the Son of God by the won∣derful Works he did. See ver. 31, 32. Upon this our Saviour doth intimate, that they were guilty of sinning the Sin against the Holy Ghost, that shall never be forgiven unto Men.

5. It is a treading under Foot the Son of God, contemning and vi∣lifying him, as these Pharisies seem'd to do; and which, as it is

thought by many, Julian the Apostate was guilty of, who in dif∣dain, when he was wounded, threw his Blood up towards Hea∣ven, crying, Thou Galilean thou hast overcome me, or to that pur∣pose; he in reproach and hatred, seemed to call Christ a Galilean, would not call him by any one of his own proper Names.

6. And lastly, It doth consist in a fatal and utter renunciation of the Christian Religion, and all the Institutions, Doctrines and Principles thereof, and a turning to Judaism or Idolatry, or else to perfect Atheism, and all this, as Dr. Owen signifies, with an avowed and professed Enmity to Christ and Christianity, and there∣fore not without the highest Reproach and Contempt imaginable, against the Person of Christ, as well as against the Gospel, imbra∣cing the Love of Sin, or of the Riches and Honours of this pre∣sent evil World, valuing their Lusts above the Comfort of the Ho∣ly Ghost. We have, as if they should say, tasted of the Spirit, and of heavenly Things, and do disclaim him and them, and witness against him, and by that Experience we have had, do dis∣own all that pretended Good that some boast of 〈◊〉〈◊〉 be in their Divine Things, and contemn that Spirit they glory in and are led by.

APPLICATION.

First, Take heed of those Sins that tend or lead to this unpar∣donable Sin.

1. Take heed of a malicious Thought against the Holy Ghost; don't think it is the Devil that disquiets and disturbs you about Sin, Wrath and Hell; you convicted Sinners look to it, that you charge not these Convictions you have of the Evil of your Sin up∣on Satan. He you may be sure will not trouble you for your Sins, but let you go on peaceably in your wicked Ways; though when you are awakened, he may perswade you that there is no Mercy for you. Doubts and desparing Thoughts commonly rise from Sa∣tan, but not Sorrow and Grief for Sin: No, no, that is from your Conscience a it is influenced by the Holy Ghost.

2. Beware of harbouring a malicious Thought of Religion, or of praying by the Holy Spirit; as I heard lately or a wicked Man, who hearing a Minister pray in a most excellent manner, that said, How doth the Devil help him? or to that effect; O this is dange∣rous?

3. Take heed of blasphemous Words against the Holy Spirit: Will any dare to say, that the Devil is in God's People, that they are so resolute in their Ways, and will not conform to the National Church?

4. Beware, you that make a Profession of Religion, and that have been enlightned, how you fall away and turn again to Folly, and to your sinful Practices; for this is the high Way to the un∣pardonable Sin, or Sin unto Death; you know not but that a par∣tial Apostacy may end in a total one at last.

5. Above all things, look to it that you rest not on a common Work of the Spirit, without a real Work of Faith and Regene∣ration: Rest on nothing short of Christ, neither on Reformati∣on, Duties, nor inherent Grace, for it is dangerous so to do.

Quest. But why is it impossible for these to be renewed unto Repen∣tance?

Answ. 1. It is because the Decree is gone out against them, God will not renew them, and none else can.

2. More directly and immediately it is, because the Holy Ghost hath utterly forsaken them, and withdrawn all his Operations from them for ever, whose work it is alone to renew and work Repentance in the Hearts of Sinners: Men cannot repent, when the Holy Spirit hath utterly left them; no, nor have any desire to repent: think of this you that magnify the Will of Man.

O Sinners, love the Holy Spirit, cherish the Motions thereof, and do not grieve him, nor resist his Motions and Operations.

Secondly, By way of Consolation to Believers.

1. Here is still comfort for you that are the Children of God, born of God, you cannot sin this Sin, you cannot sin unto Death, the Seed remains in you: you mourn that you cannot repent as you would do; your Hearts are tender, you need not fear your Con∣dition. Do you fear to offend God, to grieve the Spirit? O that is a blessed Sign: Do you love God, love his People? do you minister as you have ministred to the poor Saints?

2. O remember you are in Christ's Hand: We are perswaded better things of you, and things that accompany Salvation, though we thus speak.

Quest. What things are they that accompany Salvation?

I answer. Union with Christ, Regeneration, Justification, Adop∣tion, Sanctification, inherent Holiness and Perseverance in Grace. O see that you endeavour to make your Calling and Election sure, by adding to your Faith, Vertue; and to Vertue, Knowledg; and unto * 1.139 Knowledg, Temperance; and to Temperance, Patience; and to Pati∣ence, Godliness; and to Godliness, brotherly Kindness; and to bro∣therly Kindness, Charity. And if you do those things (and these things you shall do, if you are true Believers) you shall never fall; For so an Entrance shall be ministred to you abundantly, into the Ever∣lasting * 1.140 Kingdom of our Lord and Saviour Jesus Christ. To whom with the Father and Holy Ghost be Glory, Honour, and Praise, for ever. Amen.

HYMNS of PRAISE.

A New Song sing unto the Lord For mighty Wonders done, His right Hand, and his glorious Arm, Hath our Salvation won. Let all poor Sinners taste and try That thou, O Lord, art good; Nay let them feed, Lord Christ, on thee, And wash them in thy Blood: That they with Saints with one accord, May joy with Holy Mirth, Before the Great and Glorious Lord, And shew his Praises forth. Come Sinners, come, and feed on Christ, Before that you do die; Come to the Wedding-Dinner, come; See here's Variety. All Good is in the Lord ye need, Let not a Taste suffice; But search to find where the Sweetness Of Gospel-Dainties lies. Truly enlightned Souls may sing, Who special Grace receive; True cause of Joy to such does spring, Who savingly believe: Such Souls shall never fall away, But ever happy be; Such shall be fed with Christ's own Lambs, And sing eternally. BReak forth and sing now, all ye Saints, Lift up God's Name on high, In sacred Songs to celebrate His Praise continually: Exalt the living God above, Your standing is most sure; Thy Mercy, Lord, and tender Love, Will keep our Souls secure. When we do fall, Lord, we shall rise By thy own Blessed Hand; Thou set'st our Feet upon a Rock, Where we most safely stand. With Saints of old we'l sing therefore, And say, Spring up O Well, And send thy Waters forth for to Refresh thy Israel. The Pleasures of the World to come Let's taste of every Day, And long when Jesus on the Throne Shall the bless'd Scepter sway. What shall we hear, what shall we see, When raptured in Bliss, When we with Blessed Jesus be, What Happiness like this? We therefore sing the Lamb's sweet Song, And Him we will adore; The Day is near when Saints shall be With him for ever more.

Notes

• * 1.1

  Serm. 1.
• * 1.2

  Afterwards I was infor∣med who it was that sent it to me.
• * 1.3

  Mr. John Goodwin's sense of the Subjects 〈◊〉〈◊〉 meant.
• * 1.4

  The Sense of some of the Antient Fa∣thers of this Text.
• * 1.5

  Mr. David Dickson.
• * 1.6

  What the Persons are that the A∣postle here intends.
• * 1.7

  What things do accompa∣ny Salvati∣on.
• * 1.8

  Heb. 6. 9.
• * 1.9

  Love to the poor Saints, a blessed sign of true Grace.
• * 1.10

  The Nature of the com∣mon Illumi∣nations of the Spirit.
• * 1.11

  Mat. 7. 22.
• * 1.12

  Mat. 6. 23.
• * 1.13

  The Nature of the special Illuminati∣ons of the Spirit.
• * 1.14

  Acts 2. 37.
• * 1.15

  Zech. 12. 20. Acts 2. 36.
• * 1.16

  Acts 24, 25.
• * 1.17

  Joh. 4. 29.
• * 1.18

  Psal. 51. 5.
• * 1.19

  Ezek. 6. 9.
• * 1.20

  Ezek. 20. 43.
• * 1.21

  Job 42. 5. Psal. 38. 7.
• * 1.22

  Rom. 7. 9.
• * 1.23

  Psal. 51. 4.
• * 1.24

  Hos. 3. 5.
• * 1.25

  Psal. 139. 23.
• * 1.26

  Gen. 4. 16.
• * 1.27

  1 Cor. 7. 10. Gal. 5. 6. 1 Thess. 1. 3.
• * 1.28

  Prov. 4. 18.
• * 1.29

  1 Pet. 2. 7.
• * 1.30

  Psal. 73. 25.
• * 1.31

  1 Cor. 13. 1, 2, 3.
• * 1.32

  Serm. II.
• * 1.33

  What meant by the Hea∣venly Gift.
• * 1.34

  How some unrenewed Persons may be said to be partak∣ers of the Holy Ghost.
• * 1.35

  2 Pet. 2. 20.
• * 1.36

  1 Sam. 10. 6, 9.
• * 1.37

  Rom. 10. 17. 1 Thess. 1. 8.
• * 1.38

  Why the Word of God is cal∣led good.
• * 1.39

  Ps. 19. 10.
• * 1.40

  Psal. 119. 105.
• * 1.41

  Psal. 119. 50.
• * 1.42

  Col. 3. 16. 2 Cor. 4. 7.
• * 1.43

  1 Thess. 1. 5.
• * 1.44

  Joh. 19. 3.
• * 1.45

  Reader, these things were enlar∣ged upon, but I am forc'd to leave out the Enlarge∣ments here.
• * 1.46

  Psal. 119. 11.
• * 1.47

  Mat. 11. 28.
• * 1.48

  Psal. 34. 8. 1 Pet. 2. 5.
• * 1.49

  Mat. 27. 34.
• * 1.50

  John 2. 23, 24.
• * 1.51

  Mat. 13. 20.
• * 1.52

  Psal. 119. 127, 128.
• * 1.53

  1 Cor. 13. 1, 2.
• * 1.54

  What a kind of taste a Believer hath of God and his Word. Psal. 42. 2.
• * 1.55

  Mat. 5. 6.
• * 1.56

  Job 23. 12.
• * 1.57

  Ps. 19. 10.
• * 1.58

  Psal. 110. 97.
• * 1.59

  Jer. 15. 16.
• * 1.60

  Isa. 55. 2.
• * 1.61

  Psal. 36. 8.
• * 1.62

  Psal. 63. 5.
• * 1.63

  Psal. 119. 11. Luk. 1. 66.
• * 1.64

  Dr. Owen, p. 50, 51. Heb. 4. 2.
• * 1.65

  Heb. 6. 6, 7.
• * 1.66

  What is meant by the World to come.
• * 1.67

  Rev. 11. 15.
• * 1.68

  2 Pet. 3. 13.
• * 1.69

  What is meant by Christ's de∣livering up the King∣dom to the Father.
• * 1.70

  Job 14. 12.
• * 1.71

  Rev. 21. 1.
• * 1.72

  Luke 20. 35, 36.
• * 1.73

  The Nature and Glory of the World to come opened.
• * 1.74

  Rev. 22. 3. Isa. 55. 13.
• * 1.75

  Rom. 8. 21.
• * 1.76

  Acts 3. 21.
• * 1.77

  2 Pet. 3. 13.
• * 1.78

  Isa. 60. 21.
• * 1.79

  Dan. 7. 27.
• * 1.80

  Dan. 7. 27.
• * 1.81

  Rev. 21. 4.
• * 1.82

  Isa. 33. 25.
• * 1.83

  Isa. 60. 10.
• * 1.84

  Isa. 65. 14.
• * 1.85

  Jer. 31. 12.
• * 1.86

  Isa. 35. 2.
• * 1.87

  Rev. 21. 3.
• * 1.88

  1 Thess. 4. 16, 17.
• * 1.89

  Mat. 5. 3. Rev. 5. 10.
• * 1.90

  2 Tim. 4. 8.
• * 1.91

  Jam. 2. 5.
• * 1.92

  Psal. 45. 9.
• * 1.93

  Rom. 8. Rev. 21.
• * 1.94

  The Riches of the World to come opened. Phil. 3. ult.
• * 1.95

  Jam. 5. 2, 3.
• * 1.96

  1 Tim. 6. 17.
• * 1.97

  1 Joh. 3. 2, 3.
• * 1.98

  Psa. 17. ult.
• * 1.99

  The Honours of the World to come.
• * 1.100

  Mat. 12.
• * 1.101

  The Joys and Plea∣sures of the World to come.
• * 1.102

  Psal. 36. 8.
• * 1.103

  Psa. 16. 11.
• * 1.104

  1 Cor. 2. 9.
• * 1.105

  How to have Inter∣est in the World to come.
• * 1.106

  Mat. 16. 26.
• * 1.107

  Rev. 22. 20.
• * 1.108

  Serm. III.
• * 1.109

  2 Pet. 3. 10.
• * 1.110

  Phil. 3. 21.
• * 1.111

  1 Thess. 1. 9.
• * 1.112

  Vers. 10.
• * 1.113

  What a taste of the World to come a false Professor may have.
• * 1.114

  Mat. 7. 22.
• * 1.115

  Isa. 22. 13.
• * 1.116

  Isa. 56. 12.
• * 1.117

  Rom. 2. 4.
• * 1.118

  Acts 24. 25.
• * 1.119

  Joh. 5. 35.
• * 1.120

  Col. 1. 12.
• * 1.121

  Heb. 11. 13.
• * 1.122

  Ver. 13, 14.
• * 1.123

  How it is impossible for these to be renewed unto Repen∣tance. Heb. 6. 6.
• * 1.124

  Dickson.
• * 1.125

  Mat. 12. 31.
• * 1.126

  Heb. 10. 26, 27.
• * 1.127

  Ps. 81. 12.
• * 1.128

  2 Thess. 2. 10, 11, 12.
• * 1.129

  What is not the Sin a∣gainst the Holy Ghost.
• * 1.130

  Jer. 3. 3.
• * 1.131

  Jer. 3. 12.
• * 1.132

  1 Joh. 3. 9.
• * 1.133

  What the Sin against the Holy Ghost is.
• * 1.134

  2 Pet. 2. 20.
• * 1.135

  Mat. 12.
• * 1.136

  Heb. 10. 26.
• * 1.137

  Heb. 10. 29.
• * 1.138

  Mat. 12. 22, 24.
• * 1.139

  2 Pet. 1. 5, 6, 7.
• * 1.140

  Verse 11.