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T O

The Right Honourable

ChriHopher Pack 7

Lord Maior of London,with the Right wodhipful Aldermen.

Bight Honorable,

\Eing deftred to preach before

\ you at Pauls, J was fain to

1 preach a Sermon which I

f had f reached once before to a

\poor ignorant Congregation

in the Country 3 having

little leifurefor fiudy in London. 1 was

glad to fee that the more curious ftontachs of

J he Citizens did not nau(eate our plain

Country Dotfrine> which ifeemed to difcern

A 3 in

The Epiftle Dedicatory. in the diligent attention ofthegreatefl Congregation that ever I f*w met for fitch a mrk: But 1 little expect e4 that you jhould have fo far e(leemed that difcourfc, as to h*ve thought it meet for the view of the I world 4S1 under flood by a Meffage from you y defiring it may be Printed. I readily obey your mlljvben it gives me the lea.fl intimation of the will of God. Its pofsibiefome tthers may afford it the like favourable Acceptance and entertainment. I am fur e the fubjeSf is as n&efjary as common $ and the Flainnefs makes it the fitter for the ignorant y who arc the far greatejl number, and have thegreateft need. 1 have added the 9, 10,11, and ii. Heads or Cpmmon places, i$hich I did not deliver to you for want of time • and because the refi are too breifty touched (as contrived for dn hours work) lhave enlarged thefe • though making them fomtwhat unfutable to the reft> yet ftriable to the ufe cf thofe tkey are now intended for : The Directions alfo in tie end are added

Blefjed bt the Father of Lights, mho

hath

The Epiftle Dedicatory* hath fet up fo many burning and fhining lights in pur City, and hath watered yon fo plenteoufly with the Rivers of his SanBu~ ary^ that you have frequent opportunities for the refrejhment of your fouls, to the ]oy of yourfriends, the grief of your enemies, and the glory of that Providence which hath hi-t her to maintained them, in defpite ofPerJe-CHtion^Herifies and Belli It was not alwaies fo in London; It rsnotfo in all other places, or famous Cities in the world: Nor are you fare that it will he alwayjo with you. It doth me good to remember what bleffed Lights have (hined among you } that now are more glorioufly jhinin^ in a higher fphere : Prefton, Sibbes , Stough-ton, Taylor, Stock, Randal, Gduge, Gataker, with multitudes more that are now with Chrifl ! It did me good to read in the Preface to CMr. Gatakers funeral Ser-i men, by one of your reverend and faithful Guides, what a number of found and unanimous Labourers are jet clofe at work in that part of Chrifts Vineyard! And it did me good in thatfhort expe rience and ohfervati-A% on

TheEpiftle Dedicatory. on while I was there, to hear and fee fo much of their Prudence, Vnit] and Fide-lit].

Believe it, it is the Gofpel dfcbrifl that is your Glot] : and if London be more honorable then other great and famous Cities of the earth y it is the Light of Cods face and the f lent] and power of his ordinances and Sprit that doth advance aud honcur it. O know then the da] of your vifit^xion I

Three things 1 (hall take leave to propound to ]cur Conjugation) which 1 am certain God requi*eth at your hand. The firfl is, that you grew in knowledge , humi-tit] y hewenlinef$ and Unity, according to the blejfed means that you en\o]. lnm] eyes it is the greatefl (hame to a people in the worlds and a fign ofbarbaroufnefs cr block-ijbnefs, rthenrve can hear and read what a famous, learned powerful Mini/Ierjuch a place, or fuch a place had, and]et fee as much ignorance\ungodltnc(s>unruline[s and fenfnalii] as if the Gofpel had fcarce ever been there. I hope it is not thus with you ^ hut I have found it fo in too man] places of

England.

'England. ,We that never Jaw the faces of their Mini (ten, but have only read their holy Labours, have been ready to think* Sure there arc few ignorant or ungodly ones in fuch a Congregation! Sure they are a people rich in Grace, and eminently qualified above their brethren, who have lived under fuch Teaching as this! Atleaft, fure there can be none left that have an enmity to the fear of God! But when we have come to the Towns where fuch menfpent their '*ves^ and laid out their labours,we have found ignorant fottifh worldlings^ unprofitable o? giddy unft dale Prefefjors, and fome haters of go dimefs amvng them. 0 what a fhame is this to thtm to the eyes of wife men I and what a confounding aggravation of their fin before God ! Thrive there fere and be fruitful tn ihr Vineyardof the Lord, that it mrj not repent him that he hath planted and wa >, tereayou,

' % he [ccondis this $ Improve your inter ef^

the u.mejlifor the continuance of a faith *

fu ! Miniftry among yo# , ana when hny pU~

The Epiltle Dedicatory,

ces are void, do what you can to get a (up-plj of the mo ft Able men. Tour City is the Heart of the Nation : you cannot be fick but we (hall all feel it. if you be infected with falfe Doftrines^ the Countreys will ere long receive the Contagion. Tou have a very great infinenceon alltht'Land, for good or evil I And do you think the undermining enemies of the Church have not a facial Defign upon you in this point f and will not promote it as far as is in their power ? Could they but get in Popifl) or Dividing Teachers among y$u, they know how many advantages they \h odd gain at once I They would have fome to grieve and trouble your faithful Guides y ^r hinder them in the work, and leffen that eftimation which by their lenity they would obtain: And every Deceiver will hope to catch feme fi[h, that cafleth his Net among fuch (lore. We hefeechyou if there be Learned^ Holy^ judicious men in England, that can be hadfor fupply on fuch weapons, let them be yours ; that you may be fed with the Beft^ and Guided by the Wife ft^ and we may have all recomfe to you for

advice ;

The bpiitie Dedicatory. advice • and where there are mo ft Oppofers and Seducers, there may be the mo ft Powerful , Convincing helps\ at hand ^ Let us in the Country have the hone ft raw young Preachers^ and fee that you have the chief . Fathers and Pillars in the Church. Ijpeak^ it not for your fakes alone^ but becaufe we have all Dependance on you.

The third thing which I humbly crave y is that you will Know them whicn Labour among you,and are over you in the Lord 5 andadmonifhyou, and toefteemthem very highly in love for their work fake $ and be at peace among your felves. 1 Thef 5.12,13. And that you will in/lead of grieving or rejecting your Guides^ Obey them that have the Rule over you, and fubmityour felves; for they watch for your fouls as they that muft give account, that they may do it with joy, and not with grief, for that is unprofitable for you, BcL 13. 17. 7. Encourage your Teachers , for their work is ^reat , their \pi r its a>e weak,! bey are but frail men* the enemy is more indufirious againfi them

then

then any men $ and their discouragements arc very many, and the difficulties which they mu(l encounter are very great. Efpe-cially^ obey^ fubmit and encourage them in the work of Government and Exercife of Chrifls Difcipiine, and managing the Keys of the Kingdom which he hath put into their hand. Do you not perceive what a ft rait your Teachers are in ! The Lord fefus requireth them to exercife his Drfcipline faithfully and impartially: Hegiveththem not empty Titles of Rule, but layes upon them the burden of Ruling: It is his work, wore then their honour that he intends : and if they will have the Honor, it mufl be hj the work. The work if, as to Teach the ignorant , and convince the unbelieving and gain fay ing 7 fo to admoni[h the diforder-ly and fcandalous, and to rejetf and cajt out of the Communion of the Church the obftinate and Impenitent $ and tofetbythe Leprous , that they infett not the reft$ and tofeparate thus the precious from the vile by Chrifls Difcipline^ that dividing [e-paraxon, and foul-defiroying Tranfgrefsi-

ons

TheEpiftle Dedicatory* ens may be ft evented or cured. This work Cbriji hath charged upon them y and will have it done whoever is againfi it. If they obey him and do it, what a tumult, what clamours and discontents will they raife ! How many will be ready to rife up againfi them with hatred and [com ! though it be the undoubted work of Chrifi, which even under perfection was performed by the Church-Guides. When they do but keef a fcandalous untraffable Sinner from the Communion of the Church in the Lords Supper, what repinings doth it raife ! But 5 alas, thy is a fmall part of the Dtfcipline: if all the apparently obflinate and impenitent were cafl out, what a fiir would they make I And if Chnfi be not obeyed, what * fiir will conference make ? And it is not only between Chrift and men, but between wen and men, that your Guides are put upon fireights. The Separatip reproach them for fufering the Impenitent to continue members of their Churches, and make it the pretence of their Reparation from them 5 having Itttie to fay of any moment againfi

the

i ne npntie uecucatory. the authorized way of Government % bit only again (I our flacknefs in the Execution. ^A nd if we (houldfet to the clofe Ex~ ercife ofifr as is meet, how would City and Country ring of it, and what Indignation fhould weraife in the multitude again ft us 1 ! O what need have your Guides of your Encouragement and heft Afsiftance in this fir eight! God hath jet them on a work [o ungrateful and difpleafing to fiejh and blood, that they cannot be faithful in it 3 but twenty to one thty will draw a world of Hatred uf on themfelves y if not mensfifts about their ears. Fefiredfores will not be lancht and fear cbt with eafe : Corrupted* members are unwilling to be cut off, and cafi afide: Efpecially if any of the great ones faH under the cenfurt, who are big in the eyes of the world and in their own. And yet our Sove-raign Lord mnfi be obeyed, and his houfe muft befwept^ and the filth caft out, by what names or Titles foever it be dignified with men. He muft be pleafed y if aUbedif f leafed by it. Withdraw not your help then from this needful work. It is by the

Word*

x lie jcpiuic lycuicdiuiyr Word,Spirit, and Miniftery, thatChrifi the Ktng of bis Church doth Govern it: Hot (eparatedly, but joyntly, by all three .■ To dtfobey theft 3 is to difobey Chrifi : and fub]e£iion to Chrift is Effenttal to our Chri-ftiamty. This well thought on might do much to recover the Unruly that are Recoverable. Tou may con\e£iure by the f range off option that Church-Government meets with from all forts of carnal and corrupted minds, that there is fomewhat in it that is eminently of God. I fhall fay no more but thisjhatltism Able, Judicious, Godly ,Faithful Miniftery, not barely heard and applauded , but humbly and pi-oufly fubmitted to, and obeyed in the Lord, that muft be your trueft prefenc glory, and the means of your everlaft-ing Peace and Joy ♦

So teftifiethfrom the Lord, Tour fervent in thefaith of Chrift 7

^Jch. "Baxter.

5*

To the Ignorant or Care-lefs Reader.

\Eeing the Providence of Cod hath ' commanded forth this plain Dif-j conrfe, IJhall hope (upon expert* ence of his dealing in the like cafes 1 with me) That he hath fome work^ for it do in the world, who \nows bat it was intended for the faving of thy foul, by opening thine eyes and awaking thee from thj fin, who art now in Reading of it ! Be it J$nown to the it it the certain Truth of God, and of high concernment to thj foul that it treateth of: and therefore requireth thj moft feber Confideration. ThoH haft in it (how weakly foever it is managed by me) an advantage put into thy hand from God, to help thee in the great eft workjn the worlds even to prepare for the great approaching judgement. In the name of God ^ I require thee, caft not away this advantage : Turn not away thine ars or h;an from this warping that isfent4e thee from

the

To the Reader;

the living God ! Seeing all the ri>orld cannot keep thee from judgement, nor five thee in judgement: let not all the world be able to keep thee from a fpeedj and ferious preparation for it. Do it pre* fently, left God come before thou art ready 1 Do it feriou(ly y left the Tempter overreach thee, and thou fhouldft be found among the foolijh feIf deceivers when it u too late to do it better* I in-treat this of thee on the behalf of thy foul, and as thou tendereft thy everlasting Peace with God, that thou Tpeouldeft afford thefe matters thy deep~ eft Confederation. Thinly en them, whether they are not true and weighty : Thinly of them lying down and rifing up. And feeing this/mail Book^ is fain into thy hands,all that I would beg of thee concerning it,isjhat thou would ft beftow now and then an hour to read it % and read it to thyfamliy or friends as well as to thy felf I and as you go, Confider what you read y and Pray the Lord to help it to thy heart, and to affift thee in the Prattice, that it may not rife up in Judgement againftthee. If thou have not leifure at vtber* take now and then an hour en the Lords dayes, or at night t$ that pnrpofe.andif any parage through brevity (fpecially neertbe beginning) feem dark^ to thee, Read it again, and again, and ask the help of an hftr utter, that thou way eft understand itx May it but help thee out of the fnares B *f

To the deader.

df fift y and promote the faving of ihy Immortal [only and thy comfortable appearance at the great dayofChrifi,Ihave the thing which I intended and defired* The Lord open thy Heart, and accompany his Truth with the Bleffing of his Spirit J Amen.

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mnmmmm

SERMON

Of Judgement, Preached at Fault before the Honourable Lord Maior and Aldermen of ttii City of London^ Bee. \j. 1654.

2 Cor, $. 10, 11. For we mufi all Appear before the judgement feat of Chrifl, that every Si may receive the things done in his body^ accord ing to that he hath done y whether it be good or bad 0 Knowing therefore the terrours of the Lord we perfwade men.

T b not unlikely, that fomc ofthofe wits that are taken more with thuigs new.ched with things Neceffary, will marvel that I choofe fo common a fubjed, and tell me that they all know this already. But I do it purpofely upotixhefe following B % Con-

Confidci'ations. i. Becaufe I well know, that ic is thefe Common Truths chac are the great and neceflary things wljlch mens everlafting happinefs or mifery doth moil depend upon. You may be ignorant of m3ny Controverfies and I nferiour points, without the danger of your fouls, but fo you cannot of thefe Fundamentals. 2. Becaufe its apparent by the lives of men, that few know thefe Common Truths favingly, that think they know them. 3. Be-caufe there are feveral degrees of knowing the fame Truths, and the belt are imperfect in de-gree,thc principal growth in knowledge that we lliould look after, is not to known more matters then we knew before, but to know that better and with a clearer light and firmer appreben-fion,which we darkly and (lightly knew before. You may more fafely be without any Knowledge at all of many lower Truths, then without fome further degree of the knowledge of thofe which you already know. 4. Befides it is known by fad Experience, that many pe-rifh who know the Truth, for want of the confederation of itand maning ufe of what they know, and fo their knowledge doth but condemn them. We have as much n^cd therefore to reach and help you to get thefe Truths which you know into your hearts arV lives, as to tell you more. 5. And indeed, it is tl , ' preiiioi

(I)

preffion of thefe great and Matter. Truth?, wherein the vitals and effentials of Gods Image upon the foul Df man doth confift; And it is thefe Truths that are the very rnftruments of the great works that are to be done upon the heart by the Sprit and our felves. In the right ufe of thefe it is that the Principal part of the skill and holy wifdom of a Christian doth confift ; and in the diligent and conftant ufe of thefe lieth tffc life and trade of Chriftia-nity. There is nothing amifs in mens hearts or lives, but it is for want of found knowing and believing, or well ufing thefe Fundamentals. 6. And moreover, methinks, in this choice of my fubjcd, I may exped this advantage with the Hearers, that I may fpare that labour that elfc would be neceflary for the proof of my Dodrine: and that I may alfo have eafier ac« cefs to your hearts, and have a fuller ftroak at them, and with lefs refiftance. If I came to tell you of any thing not Common, I know noc how far I might exped belief from you. You might fay Thefe things are uncertain to us, or all men are not of this w/W.But when every Hearer confeffeth the truth of my dodrine,and no man can deny it,withoutdenyingChriftianity it fclf, I hope I may exped that your hearts (hould the fooncr receive the impreffion of this Do-ftrinc, and the fooner yield to the duties which B 3 it

it dire$s you to: and the eafier let go the fins which from fo certain a Truth (hall b»e dif-?overe4.

The words of ray text, are the reafon which the Apoftle giveth both of his perfwading other Kien to che fear of God, and his care to approve to God his own heart and life. They contain the A{f?rtion and DefcFiption of the great

2CTicnt, and one life which he makes of ir. It affyreth us, that Judged we muft be, and who wui\ be fo Judged^and kj rrhom^nd about what, • and en what terms * and to what end.

The meaning of the words, fo far as is necef-(ary, I flntall give you briefly^ We rf//,b.oth we Apoftles that Preach the Gofpel,and you that hear it, muft, willing or unwilling, there is no avoiding it, Appear, ftand forth or make your appearance,and there have your hearts and ways laid open, and appear as well as we. Before the judgement feat of Cb/ifi : ; i.e. before the Re-' deemerof he world, to be Judged by him as our Rightful Lord. That every me, even of si! mankind which are,were,or (balibc,without exception; Majreceive,thai is, may receive his fentence adjudging him to his due \ and then may receive the execution of the fencence % and pay go away from the barr with that Reward pr Punifhment that is his due according to rfce

>vby which he is Judged The things done inhis

body,

(5) ioAj that is,the due Reward of the works done in his body ^or as fome copies read xt^The things, proper to the body. i. e. due to the man, even body as well as fowl. According to what he hath done^whetheritbegcedorbadl i.e. This isth§ caule to be tried and Judged/whether men have done well or ill, whiles they were in the flefh ; aud what is due to them according to their deeds. Knowing therefore, &c.i.e. Being certain therefore that thefe things are fo, and that fuch a Terrible Judgement of Chrift will come, we perfwade men to become Chriftians, and live as fuch,that they may then fpeed well,when others fhall be deftroyed ; or as others, Knowing the fetroftheZord, that is the true Religion, we perfwade men.

Dott< i. There will be a Judgement. DoB.z. Chrift will be the Judge. Doth 3- All men (hali there appear. Dtil 4. Men {hall be then Judged according 0 ic works that they did in the flefh, whether g«^d or evil. Do&. 5. The end of Judgement is,that men may receivetheir final due by Sentence and Execution. D08. <>* The knowledge and confideration of the terrible Judgement of God, fhould move us to perfwade, and msn to be perfwaded to careful! preparation.

The ordinary method for the handling of this fubjed of Judgement fhould be this. 1. To

E 4 . fefi»

{hew you what Judgement is in the Genera!, and what it doth contain : and that is, i. The perfons. 2. Thecaufe. 3.The Aftions. i.The parties are, 1. the Accufer. 2. the Defendant. 3. Sometime Affiftants. 4 The Judge. 2. The caufe contains, 1. The Accufation. 2. The Defence. 3-. With the Evidence of both .4. And the Merit.The merit of the caufe is as it agreeth with the Law andEquity 3 .The Judicial Adions are, I. Introdu&ory. 1.Citation.2.Compulfion if need be. 3. Appearance of the Accufed. II. Of the Effcnce of Judgement, rDcbateby 1. the Accufer. 2.Defendant, called theDifcep-ration of the caufe. 2. By the Judge. 1. Exploration. 2. Sentence. 3.To fee to the executi^ on: But becaufe this Method is lefs fuitableto your capacities, and hath fomething humane, I will reduce ail to thefe following heads.

1. I will (hew what Judgement is.

2. Who is the Judge : and why.

3. Who muft be Judged,

4. 'Who is the Accufer.

$ K How the citation, conftraint and appear-ancewillbe.

6. What is the Law by which men (hall be judged.

7.W^at will be the caufe of the day:what the Accufation, and what muft be the juft Defence. 8. What will be the Evidence.

9. What are thofe frivolous inefficient ex-cufcs by which the unrghteous may chink to efcape.

1 o.What will be the fentence : who fhall dj* 9 and who fhall live ; ane what the Reward and Punishment is.

11. What are the Properties of the Sen-tence.,

12. What and by whom the execution will be. In thefe particular heads we contain the whole Do&rineofthis Judgement, and in this more familiar method fhall handle it.

I. TJO R the firft, Judgement, as taken Urge-X, ly y comprehendeth all the forementioned particulars y As taken more ftriBly for the Aft of the Judge, k\s the trial of a Controverted cafe. In our cafe note thefe things follow* ing.

r. Gods Judgement is not intended for any Pifcovery tohimfelfofwhatheknows not already: he knows already that all men are; and what they have done: and what is their due: But it is to difcover toothers and to men themfclves the ground of his fentence, that fo his judgement mayattain its end: for the gloryfying his grace on the Righteous, and for

the

( ay

t he convincing the wicked of their fin and d&* fert,andto(hewtoallthe world the Righte-oufnefs of the Judge, and of his Sentence and Execution,, Rom* 3-4,26. and Rom. 2.2.

2. It is not a Controverfie therefore undecided in the mind of God, that is there to be decided, but onely one that is undecided as to the knowledge and mii*d of creatures.

3. Yet is not this Judgement a bare Declare xion^ but a Decifion^ and fo a Declaration thereupon: the caufe will be then put out of controverfie, and all further expe&ation of Decifioa be at an end ; and with the juftified there will be no more Accufation, and with the condemned no more hope for ever,

II.TJOR the fecond thing, who (hall be JL the Judge; I anfwer, The Judge is Go& . bmfelftjfefts Chrift:

1 .Principally, God as Creator, 2. Asalfo,Godas Rededmer, the humane nature of Jefus drift having a derived fubor-dinate power.God loft not his right to his creature either by mans fall, or the Redemption by Chrift, but by thelkter hath a new further right: but it is in and by Chrift that God Judg-eth : For as mtr Creator ef innocent man % God

judgeth-

{9 J

fadgeth none,buthath committed all jucjgemcnt to the Son, who hath procured this right by the redeeming of fallen man, fohn$. 22. But as the Son only doth itinthe neereftfenfe, fo the Father as Creator doth it remotely and principally.

1, In that the power of the Son is derived from the Father, and foftandeth in fubordina-tion to him as Fountain or Efficient.

'2, In chat the Judgement of the Son fas alfo his whole Mediatorfhip) is to bring men to God their maker as their ultimate end, and recover them to him from whom they are fain, and fo as a means to thac end, the Judgement of the Son is fubordinate to the Father.

From hence you may fee thefe following Truths worthy your confederation.

*. That all men are Gods creatures,and none .are the workmanfhip of themfelvcs or any other ; or elfeche Creator fhould not Judge them on that right.

2. That Chnftdyed for All, and is the Redeemer of the world, and a facrifice for All,or elfehe fhould not Judge them on that Right. For he will not Judge wicked men as he will do the Devils, as the meer enemies of his Redeemed ones, but as being themfelves his fub» jects4n the world, and being bought by him, and therefore become his own, who ought co #

have

have glorified him that bought them, 2 C^.5/1 14,15.2 P*f. 2.1. 1 Cor.6. 19,20. l?ohn.2.2.\ Hcb.zg. 1 Tim.2.6.*/.

3. Hence it appeareth that all men were under fome Law of grace, and did partake of fome of the Redeemers mercy. Though the Gofpell came not to all, yet all had that mercy which could come from no other Fountain but his Blood, and which (hould have brought them neerer to Chritt then they were, (though it were not fufficieat to bring them to believe ;) and which fhould have led them to Repentance. Rom 2.4. For the negle&tng of which they juftly peiifh 5 and not meerly for finning againft the law that was given man in innocency : Were that fo, Chrift would not Judge them as Redeemer, and that for the abufe or not-im-provemcnt of his Talents, ashetels us he will do, Mat . 25. per totnm.

4. IfGod will be the Judge, then none can expeft by any flaifts or indired means to fcape at that day. For how fhould it be ?

1. It is not; pofsiblc that any fhould keep out of/?£k, or hi3e their fin and the evill of their adions, and fo delude the Judge: God will not be mocked now, nor deceived then, GaL 6. 7. they grofly deceive themfelves that imagine any fuch thing: God muft be Omnifcienc # and All feeing, or he cannot be God. Should

you

(»)

you hide your caufe from men and from Devils, and be ignorant of ic your felves, yet cannot you hide it from God. Never did there a thought pafs thy heart, or a word pafs thy mouth, which God was not acquainted with: and as he knows them,fo doth he obfervc them* He is nor as Imperfeft man,taken up with other bufinefs, fo that he cannot mind AIL As eafie is it wirh him to obferve everyThought,or Word> or Aftion of thine, as if he had but that one in the world to obferve: and as eafie to obferve esch particular finner, as if he had not another creature to look after in the world. He is a fool indeed that thinks now that God takes no notice of him, £^.8. 12. and 9.9. or, that thinketh then to efcape in the croud : He that found out one Gueft that had not on a wedding Garment, Mat.22. 12. will then find out every unholy foul, and give him fo fad afalutation as (Wl make him fpeechlefs. Job 1 t . 11. For he knoweth vain man \ he feeth wickedmfs alfo^ and will be not confider it ?

2. It is not poffible that any (hould fcapeat that Day by anyTricks of wit and falfe Reafon-ing in their own Defence. Godknowctha found Anfwer from anunfound, and a Truth from a Lye. Righteoufnefs may be perverted here on earth, by out-witting the Judge; but io will it not be then; To hope any of this, is

to

to hope that God will not be God. It is irii vain then for the unholy man to Fay he is holy . or for any (inner to deny, or excufe, or extenuate his fin: To bring forth the counterfeit of any Grace, and plead with God any (hels of hypocritical performances,and to think to prove a Title to heaven by any thing (hort of Gods. Condition, ail thefe will be vain attempts.

3. And as impoffible will it prove by fraud or flattery, by perfwafton or bribery, or by any other means, to pervert juftice by turning the mind of God who is the Judge: fraud and flattery,bribery and importunity may do much with weak men •, but with God they will do nothing. Were he changeable and partial, he were not God.

4. If God be Judge, you may fee the Cavils of Infidels are foolifh, when they ask, How long will God be in Trying and Judging f$ many ferfons, and taking an account of fe many Words , and Thoughts and Deeds ? Sure it mil be a long time, and a difficult mrk. As if God were as man, that knoweth not things till he feek out their Evidence by particular figns 0 Let thefe fools understand, if they have any underftand-iag, that the infinite God can (hew to every man at once, all the thoughts, and words, and aftions that ever he hath been guilty of. And in the twink of an eye* even at one view,

tan

can m&ke all the world to fee their ways and their defcrvings, Caufing their Conferences and Memories to prefent them all before them in fuch a fort as (hall be equivalent to a verbal debate.PyW.5o.3i,22ohe will fet them in order, before them.

5. If Jefus Chrift be the Judge, then what a comfort muft it needs be to his members, that he fhaij be Judge that loved them to the deatb ? and whom they loved above their lives, and he who was their Rock of hope and ftrengtb^and the defireand delight of their fouls 1

6. And if Jefus Chrift muft be the Judge,whdt confufion will it bring to the faces of his ene-taies,and of all that fet light by him in the day of their vifitation ? to fee Mercy turned againft them, and he that dyed for them, now ready to condemn them: and that blood and grace which did Aggravate their fin, to be pleaded againft them, to the increafe of their mifery ? how fad will this be!

7. If the God of Love^and Grace and Truth, be Judge,then no man need to fear any wrong. No iubtilty of the Accufer, nor darknefs of Evidence, no prejudice or partiality, or what foevcr elfe may be imagined, can there appear to the Wrong of your caufe. Get a good caufc and fear nothing; and if your caufe be bad* nothing can deliver you,

III. FOR

HI. T^OR che Third Point, Who are the] JL that muft be judged ?

*slnfw. All the rational Creatures in this lower world. And it feems, Angels alfo, either all ,or feme ; But becaufe their cafe is more darkly made known to us, and lefs concerns us, we will pafs it by. Every man that hath been made or born on earth ( except Chrift, who is God and man, and is the Judge ) muft be judged. If any foolifti Infidels jfhall kyJ/Vhere (ball fo great a number (land ? Ianfwer him, Thatheknoweth not the things invifible; either the nature of Spirits and fpiritual bodies, nor what place containeth them, or how ^ but eafily he may know that he that gave them all a being, can fuftain them all, and have room for them all, and can at once difclofe the thoughts of all, as I fakJ before.

The firft in Order to be judged, are, the Saints, Mat. 25. and then with Chrift they (hall judge the reft of the World, 1 Cor. 6 P 2,3. not in an equal authority and commifsion with Chrift,but as the prcfent Approvers of his Righteous Judgement.The Princes of the earth ftiall (land then before Chrift, even t& the Pea-fants j and the honourable as the bafe ^ the rich

and

and the poor (hall meet together'and the Loi^ (hall judge them all, Prov* z%. 2. No men ihall be excufed from (landing at that Bar, and giving up their account, and receiving their doom. Learned and unlearned, young and old,' godly ,and ungodly , all rauft ftand there J know fome have vainly imagined, that the righteooa (hall not have any of their fins mentioned, bus their graces and duties only ; but they confidec not, that things will not then be tranfa&ed by words as we do now, but by cleer difcoveriet by the infinite Light ; and that if God fhould not difcover to them their (ins, he would no& difcover the Riches of his Grace in the pardon of all thefe fins: even then they muft be humbled in themfel ves, that they may be glorified, and for ever cry, Not unto us Lord, but unto thy name be the glory.

IV. pO R the Fourth Particular, Who.mll

JL he the Accnfer ?

Anfj». u Satan is called in Scripture tha

Accuferof the Brethren, Revel. 12. 10. and

we find in fohi. and other places, that now

he doth Pra&ife ic even before God ; and

therefore we judge it probable that he will

do fo tjgn. But we would determine of no-tj

G " shing

(16) thing that Scripture hath not clearly deter* mined.

2. Confidence will be an Accufer, though efpecially of the wicked, yet in fame fence of the righceous: for it will tell the truth to all: and therefore fo far a< men are faulty, it will tell them of their faults, The wicked it will accufe of unpardoned fin, and of finunrepent-edofj the godly only of fin repented of and pardoned. It will be a Glafs wherein every man may fee the face of his heart and former

3. The Judge himfelf will be the Principal Accufer; for it is he that is wronged, and he that profecutes the caufe, and will do juftice on the wicked : God judgech even the righteous themfelves to be firmers, or elfe they could not be pardoned finners. But he judgeththe wicked to be impenitent, unbelieving, unconrerted finners. Remember what I faid before, that it is not a verbaf accufation, but an opening of the truth of thetaufe to the viev of our felyes and others, that God will then perform.

Nor can any think it unworthy of God to be mens Accufer by fuch a difclofure, it being no difhonour to the pureft light to reveal a dunghill, or to the greatefl: Prince to accufe a Tray-tor. Nor is it unmeet that God fhould be both Accufer and Judge j feeing he is both abfolute

Lord

Lord, and perfe&ly juft, and fo far beyond 61 i fufpicion of In juftice. His Law alfo doth virtually accufe 3 p^.545. but of this by ic felf.

V. T^ OR the Fifth Particular, How will the JL [inner's he called to the Bar ?

Anfw. God will not ftand to fend them a, Citation, nor require him to make his voluntary Appearance : but willing or unwilling ^ he will bring them in.

i. Before each mans particular Judgement he fendeth Death to call aw^y his foul, a furly Ser jeant i that will have no Nay : How dear fo ever this world may be to men, and how loth fo ever they are to depart, away they rauft* and come before the Lord that made them ; Death will not be bribed. Every man that was fet in the vineyard in the morning of their lives, muft be called out at evening to Receive ae* cording to what he hath done: then muft the naked foul alone appear before its Judge and be accomptible for all that was done in the body % and be fent before till the final judgement to remain in bappinefs or mifery, till the body be raifed again, and joyncd toit.

In this appearance of the foul before God, it

feemeth by Scripture, that there is fome Mini*

C a ftry

( re )

ftry of Angels; for Luke 16, 22. it is faid that the Angels carried L4* t arus y that is, his foul, into Abrahams bofom. What local motion there is, or fituation of fouls, is no fit matter for the enquiry of Mortals : and what it is in this that the Angels will do, we cannot clearly undcrftand as yet; but moft certain it is, that as foon as ever the foul is out of the body, it comes to its account before the God of Spirits.

2. At the end of the world the bodies of all men (hall be raifed from the earth, and joyncd again to their fouls; and the foul and body (hall be judged to their endlefs date; and this is the great and general Judgement, where all incn fhall at once appear. The fame power of God that made men of nothing, will as cafily then new-make them by a Rcfurre&ion j by which he will add much more perfe&ion, even to the wicked in 1 their Naturals, which will make chera capable of the greater mifcry; even they fhall have immortal and incorruptible bo* dies, which may be the fubjeSs of immortal woe, 1 Cor.i$.$}.Joh* 5.28,29!

Of this Refurrection, and our Appearance at Judgement, the Angels will be fome way the Minifters : as they fhall come with Chrift to Judgement fo they fhall found his Trumpet, 1 7*^4; 16. and they (hall gather the wicked

out of Gods Kingdom; andthcyfliall gather the Tares to bum them, Matth. 13.3 9,4Q>4 J • in the end of the world the Angels (hall come forth and fever the wicked from among the juft, and (hall caft them into the Furnace of fire, Mat.1 7-49-S 0 -

FOR the fixth particular, What Lavish that men {ball be fudged by ? Anfw. That which was given them to live by : Gods Law is but the fign of his will y to teach us what /ball be [due from us and tons ^ before we fell he gave us fuch a Law as was fuitablc to our perfe&ion • when we had finned and turned from him, as we ceafed not to be his creatures, nor he to be our Lord, fo he de-, ftroyednothisLaw, nor difchargtd or abfol-ved us from the duty of our obedience. But becaufe we flood condemned hy that Law, and could not be Juftified by it, having once Tranfgreffed it, he was plcafed to make a Lay? ofGnacc^vm a new^ a remedying Law^by which we might be faved from thedefervedpunifli-' ment of the Old. So we (hall be tryed at Judgement upon both thefe Laws, but ultimately upon the Laft. The ffrft Law commanded pcrfeft Obedience, and threat-C 3 xied

(20)

ned Death to us if ever we difobeyed ; the fe-cond Law finding us under the Guilt of fin again!!: the firft, doth command us to Repent and Believe in Chrift, and fo to return to God by him ., and promifeth us pardon of all our fins up on that Condition, and alfo if we perfevere, gverlafting Glory. So that in Judgement though it muft be firft evinced that we are fin-Tiers, and have dcferved Death according to th^ Law of pure nature; yet that is not the upftiot of the Judgement. For the enquiry will be next, whether we have accepted the remedy, and fo obeyed the Law of grace,and performed its Condition for pardon and falvation^ and upon this our Life or Death will depend- It is both thefe Laws that condemn the wicked; but ic is only the Law of grace that juftifieth the righteous.

Ob j. But bow (hall Heathens be judged by the Law of grace ^ that never did receive it ?

Anfw. The exprefs Gofpel fome of them had not, and therefore (hall not dire&Iy be judged by it-but much 6f the Redeemers mercy chey did enjoy, which fhould have led them to repenc, and feek out after Recovery from their mifery, and to come nearer Chrift •, and for the negled and abufe of this, they (hall be judged ^ ^nd not meerly for finning againft the Law ghat was given us in pure innocency : So that b ' Chrift

(21)

Chrift as Redeemer (hall judge them as well a* others : though they had but one Talent, yet rnuft they give an account of that to the Redeemer, from whom they received it.Buc if any beunfatisfiedinthis, let them remember, that as God hath left the ftate of fuch more dark to us, and the terms on which he will judge them; (o doth it much more concern us to look to the terms of oug<6tom Judgement.

Obj. But fkivjball infants bt judged bj the Gofpel, that were uncafable of it ?

Anfw. For ougfet I find in Scripture, they ftand or fall with their parents,and on the fame terms ; but I leave each to their own thoughts.

V11. TJO R the feventh head, what mil be X the caufe of the day to be enquired af m ter ?what the Accttfation^andwhat the Defence -

Anfw. This may be gathered from what was laft faid. The great caufc of the day will be to enquire and determine who (hall die, and who (halllive; who ought to go to heaven, and who to<hc!l for ever, according to the Law by which they muft then be judged.

i • As there is a twofold Law by which they

muft be judged, fo will there then beat wo-

C 4 fold

fold Accufetiom The firft will be, that they weccfinners, and fo having violated the Law of <5pd,they Defcrve Evcrlafting Death, accord-ding to that Law : If no defence could be made, this one Accufation would condemn all the world ; for it is raoft certain that all are iinners, and as certain that all fin defcrveth Death. The only defence againft this Accusation lyeth in this Plea^Confefsing the charge, we rauft plead that Chrift hathf|tisfied for fins, and upon that confideration God hath forgiven us^ and therefore being forgiven,wc ought not to be puniflied; To prove this we muft fhew the pardon under Gods hand in the Gqf .pel. But becaufe this pardoning Ad of the .Gofpel, doth forgive none but thofe that Repent and believe, and fo return to Sod, and to fincere Obedience for the time to come ^ therefore the next Accufation will be, that we did not perform thefe Conditions of forgivenefs And therefore being Vnbeltivers, Impenitent and Rebels againfl the Redeemer , we have no right to fardon, bnt by the fentence of the Gofpel, are Ijable to a greater fmifbmentfor this contempt of ihrift and Grace. This Accufation is cither true or falfe i where it is true, God and Con-fcience,who fpeak the truth,may well be faid to be the Accufers: Where it is falfe ,;t can be $nly the work of Satan the malicious adverfary

who.

wbo,as we may fee in f$fo cafe,will not flick to bring a felfc Accufation.

If any think that the Accufer will not dofo vain a wok, at leaft they may fee that potentially this is the Accufation that lycth againft usr, and which we muft be juftified againft. For all fufiification implyeth an Attual or Potential Accufatoin.

He that is truly accufed of final Impeniten-cy, or Unbelief, or Rebellion, hath no other Defence to make h but muft needs be condemned.

He that is falfly accufed of fuch non-perfer-mance of the condition of Grace, muft deny the Accufation, and plead his own perfonai Righteoufnefs as againft that Accufation* and produce that Faith, Repentance and fin-cere Obedience and Perfeverance by which he fulfilled that Condition, and fo is Evangelically Righteous in himfelf, and therefore hath -part in the blood of Chrift, which is inftead of a Legal righteoufnefs to him, in all things effe s as having procured him a pardon of all his fin t and aright to everlafting glory.

And thus we muft then be Juftified by Chriftsfatisfadion only, againft the accufation of being (inners in general , and of deferving Gods wrath for the Breach of the Law of froJss 5 But we muft be juftified by our faith,

repei>

repentance and fincere Obedienes it felf, 'againft the Accufation of being Impenitent^ Unbelievers , and Rebels tgainft Chrift, and having not performed the Condition of the promife, and fo having no part in Chrift and \ his Benefits.

So that in Summ you fee, that the caufe of the day will be to enquire, Whether, being all known finners, we have accepted of Chrift upon his terms, and fo have right in him and his benefits, or not ? Whether they have forfaken this vain world for /)im,and loved hira fo faithfully, that they have manifeftcd it, in parting with thefe things at his Command ? And this is the meaning of Max. 25. Where the enquiry is made to be, whether they have fed and vi-fited him in his members j or not ? That is, -whether they have fo far loved him as their Redeemer, and God by him, as that they have rnanifefted this to his members according to Opportunity, though it coil them thehazzard or lofs of all: Seeing danger , and labour, and coft, are fitter to exprefs love by, then Empty Complements and bare Profeffi-ons.

Whether it be particularly enquired after, or only taken for granted that men are finners, and have deferved Death according co theq Lavef workj, and that Chrift hath fatisfied

by

by his death, is all 7 #ne asto the matter in hand, feeing Gods enquiry is but the Difcove-ry and Con virion of us. But the Iaft Queftion, which muft decide the Controverfie, will be, whether we have performed the condition of theGofpel?

I have the rather alfofaid all this, to (hew you in what fenfe thefe words are taken in the text, that Every man Jhall be fudged according to what he hath dene in the flejh y whether it be goodorbad. Though every man be Judged worthy of Death for finning, yet every man {hall not be Judged to dye for it: and no man (hall be Judged worthy of Life for his good works: It is therefore according to the Gofpel, as the rule of judgement, that this is meant. They that have Repented and believed, and re-turned to true, though imperfefi Obedience, (hall be Judged to everlafting Life, according to thefe works • not becaufe thefe works De-ferve it, but becaufe the free Gift in the Gofpel through the blood of Chrift, doth make thefe things the condition of our poffeffing it. They that have lived and dyed Impenitent Unbelievers and Rebels againft Chrift ^ (hall be judged to everlafting punifliment, becaufe they have deferved it both by their fin in general againft the Law, and by thefe fins in fpecial againft the Gofpel. This is called the Merit af the

Cattfe,

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C**fe 9 that is, what is a mans due according to she true raeaningof theXaw ^ Though the due may be by free gift. And thus you fee what wiU be the caufe of the Day,and the matter to be enquired after and decided,as to our Life orDcatb.

VIIL HPH E next point in our method,is, I to (hew you, v/hat mil be the £-vidence of the Caufe ?

Anftv. There is a fivefold Evidence among men. i. When the fa& is notorious. 2. Thei knowledge of an unfufpe&ed Competent Judg. 3. The partiesConfeffion. 4 # Witnefs. 5-In-i ltruments and vifiblc effeds of the adion. All thefe Evidences will be at hand, and any one of them fufficient for the conviftion of the guilty perfonatthatday.

1. As the fins of all men •, fo the Imfenitencj and Rebellion of the wicked was notorious, or at leaft will be then. For though fome play the hypocrites, and hide the matter from the world and themfclves,yet God (hall open their hearts and former lives to themfelves,and to the view of all the world. He (hall fet their fins in order before them fo, that it (hall be utterly in vain to deny er excufe them. Jf any men will then chink to make their caufe as good to God as t£vey can now do to us, that are not able to fee

their

(2 7 ) their hearts,they will be foully miftaken/ Nfo# they can fay they have as good hearts as the beft:thcn God will bring them out in the light; and ftiew them to thenjfelves and all the world, whether they were good or bad.Now they will face us down that they do truly Repent,and they obey God as well as they can •, but God that knoweth theDeceivers,will then undeceive them. We cannot now make men acquainted with their own unfandified hearts, nor convince them that have not trueFaith,Repentance or Obedience; but God will convince them of it; They can find (hifts and falfe anfwers to put off a Mimfier with; but God will not fo be fhifted off. Let us preach as plainly to them as we can, and do all that ever we are able to acquaint them with the impenitency and unholinefs of their own heart,and the necefsity of a newheart and life,yet we cannot do itjbut they will Believe whether we will or not, that the old heart will ferve the turn i But how eafily will God make them know the contrary ? wt plead with them in the dark • for though we have the candle of cheGofpcl in our hands when we come to (hew them their corruption,yet they ftiut their eyes, and are wilfully blind; But God will opeo their eyes whether they will or not, not by holy Illumination ,but by forced conviftion ^ and thea K« will plead with them as in the open light.^r

here

(2S) here thy <mn unholy foul\,cafift thw now fay thou didfi love me above all f canfi thou deny but thou didfi love this world before mefandferve thy ficfh andlufts, though Itoldthee if thou didfi fo thou fbouldfi dye? Loo\ updn thy own heart now 9 and fee whether it be an holy or an unholy heart\a fpiritu* aU or a flefhly heart -, a heavenly or an earthly heart t Lookjiow upon all the' courfe of thy life, And fte whether thou didfi live to me+ or to the world and thjpjb I Oh how eafily will God convince men then of the very fins of their thoughts, and in their fecret Clofets, when they thought that no witnefs could have difclofed them ! Therefore its faid that the Books fhall be opcned.and the dead Judged out of the books, ReveLio. 12. Dan.7.1 o.

Thefecond Evidence will be the knowledge of thefudge.lhhefinner would not be convinced-, yet it is fufficient that the fudge knoweth the Caufe; God needeth no further witnefs; he faw thee committing adultery in fecret, lying, ftealing forfwearing in fecret. If thou do not know thy own heart to be unholy, it is enough that God knoweth it. If you have the face to &}\Lord,when did we fee thee hungry ?&CC.Alat. 25.44. yet God will make good the charge againft thee,and there needeth no moreTefti-mony then his own. Can foolifh finners think to lie hid or cfopc at that day,chat will now fin

. wlfu/lf

wilfully before their Judge? that know every day that chcir fudge is looking on them while they forget him, and give up themfelves to the world, and yet go on even under his eye, as if to his face they dared him to punifh them ?

3. The third Evidence will be, the finnen Confefftm. God will force their own Conferences to witnefs againft them, and their own tongues to confefs the AccufatiOn. If they do at firft excufe ic, he will leave them fpeech-lefs, yea and condemning themfelves before they have done.

Oh what a difference between their Ian* .guage now and then ! Now we cannot tell them of their fin and mifery,but they either tell us of our own faults, or bid us look to our felves,or deny or excufe their fault, or make light of it: but then their own tongues (hall confefs them, and cry out of the wilful folly that they committed, and lay a heavier charge upon them then we can now do. Now if wc tell them that we are afraid they are unrege* nerate, and leaft their hearts are not truly fet upon God; they will tell us they hope to be faved with fuch hearts as they have: But then, Oh how they will confefs the folly and falfenefs of their own hearts / You may fee a little of their cafe even in defpairing finners on earth, how far theey are from denying or excusing

fing their fi ns. Judas crycs out,/ have finned in \ betraying t Innocent blotd y M*t.2j.4> OUt of I their own mouth ftull they be Judged. That very tongue that now excufcth their fin, will in their torments be their great Accufer. For God will have it fo to be.

4. The fourth Eridence will be the mtnefs of others. Oh how many thoufand witneffes might there be produced, were there need to convince the guilty foul at that day I

1. All the Minifters of Chrift that ever, preached to th£te, or warned them, will be Sufficient witnefles againft them: yn rnuft needs teftifie that we preached to them the truth of the Gofpel, and they would not believe it. We preached to them the goodnefs of God, yet they fee not their hearts upon him : we fhewed them their fin,aad they were not humbled. We told chem of the danger of an unrege-. nerate ftate,and they did not regard us: we acquainted them with the Abfolute Necefsity of holinefs, but rhey made light of all: We ler them know the deceitfulnefs of their hearts, and the need or a clofe and faithful examination, but they would not beftow an hour in fuch a work ,• nor fcarcc once be afraid of being miftaken and mifcarrying. We let them know the vanity of this world, and yet they would not for fake it no net for Chrift and the hopes. *—; - * of

of glory; we told thcra of the everlafting felicity they might attain, but they would cot fee themfelves to feek it.

What we (hakhink of it then^hc Lord knows-but furely it feemeth now to us a matter of very fad confideration, that we mud be brought in as witnefTes argainft the fouls of our neighbours and friends in the flefh. Thofc whom we now unfeignedly love, and would do any thing that we were able to do for their good, whofe welfare is dearer to us then all worldly enjoyments; Alas, that we muft be forced to. teftifie to their faces for their condemnation 1 Ah Lord, with what a heart muft a poor Minifter ftudy, when he confidereth this, that all the words that he is ftudying muft be bright in for a witnefs againft many of his hearers! with what an heart muft a Minifter Preach, when here-* mcmbrctii that all the words that he is fpeak-ing muft condemn many, if not moft of his hearers ? Do we defire this fad fruit of our Labours ? No , we may fay with the Prophet $er. 17.16. / bdve not drfired the wofulday, thox knowefi \ No, if we defired ic, we would not do fo much to prevent it : we would not ftudy, and preach, and pray, and intreat men, that if it were poffible we might not be put on fuch a task. And doubtlefs it (hould make erery ho-neft Minifter ftudy hard,and pray hard, and ID intreac

intreat hard^ and (loop low to men, and be ear* neft with men in feafon and out of feafon, that if it may be, they may not be the condemnors of their peoples fouls. But if men will not hear, and theiebe no remedy,who can helpt it? Chrift himfelf came not into the world to condemn men, but to fave them, and yet he will condemn thofe that will not yield to his faving work: God takes no pleafure hi the death of a (inner ,but rather thathe repent,and return,and live, £**£. 18.25,32. and yet he will rejoyce over thofe to do them hurt, and deftroy them that will not return, Deut.2$jS$. And if we muft be put on fuch a work, he will make us like minded. The Holy Ghoft tels us, that the Saints fha!l Judge the world, 1 Cor. 6. 2, 3 and if they muft Judge, they will Judge as God Judgeth 5 you cannot blame us for it finners t we now warn you of it before hand, and if you will not prevent it, blame not us, but your (elves. Alas! we are not our own Mafters As we now fpeak not to you in our own names, fo then we may not do what we lift our felves, or if we might, our wills will be as Gods will. God will make us Judge you, and witnefi againftyou^ Canweabfolve you, when the righteous God will condemn you ? when Goc is againft you, whofe fide would you have-uj he of? We muft be either againft God or joh

And

And can you think that we fhould be for any one againft our Maker and Redeemer ? We muft either condemn the Sentence of Jefus Chrift, or condemn you : and is not there more reafon to condemn you then him ? can we have any mercy on you, when he that made you will not fave you, and he that formed you, will (hew you no mercy ? Ifa.27. 1 i.yea when he that dyed for you, will condemn you, fhall we be more merciful then God ? But alas! if we fhould be fo foolifh and un juft, what good would it do you? If we would be falfe witneffes and partial Judges } it would not fave you; we are not Juftified if we abfolve our felves, 1 Cot. 4.4. how unable then {hall we be againft Coc^f Sentence to juftifie you ? if all the world fhould fay, you were holy and penitent, when God knows you were unholy and impenitent, it will do you no good. You pray every day that his will may be done, and it will be done: It will be done upon you, becaufe it: was not done by you. What would you have u* fay, if God ask us, Did you tell this [inner of the need of Chrift , of the glory of the world to come, and the vanit^pfthk ? Should we lye,ancl fay we did not ? what fhould we fay if he ask U9, Bid not you tell them themifcrj of their natural ft ate -, and what would become of them if tkey <mrenot made new} Wou'd you have us lye D 2 to

(H)

%o God,and fay wc did not ? Why,if we did net, your blood will be required ac our hands, £xekjcl 3 3.6. and 3 • 18. and would you have us bring your blood upon our own heads by a lye? Yea, and to do you no good, when we know that lyes will not prevail with God ? No, no, finners ; wemuftymvoidably teftifye to the confufion of your face c j ifOodaskus, we mutt bear witnefsagainftyou and fay, Lord, Xp.e did what we could according to our weak^ abilities, to reclaim them : InJeed our own thoughts of eyerlafting things were fo low^ and our hearts fo dull , that we mufl cenfefs we did wt follow them fo clofe, nor fpeakjfo earneftly & we fhould have done : we did not cry fo loud , or lift up our voice as a Trumpet to awaken them ( Ifa. 5S, 1+) we confefs we did W! Jf^K t0 them with fuch melting compaf-fo/4 , and with fuch flreams of tears befeech thw to regard , as a matter of fuch great concernment fhould have been fpok^n with \ we did nut fall on our knees to them , and fo ttmeflly beg of them for the Lords f ike, to have piercy upon their own fouls , as we fhould have done. But yet we to\d them the Meffage of God; 4*nd we ftudyed to fpeakjt to them as plainly and & piercingly as wefould. Fain we would have fwviftctq them qfihfir fin andmifery } but we tmld mt '• fen yii rrwld have drawn them n the

admiratioi

?, but tl.

admiration of Chrifl f¥ut they made light of it, Mat. 22. 5. We would fain have brought theft f the contempt of thi* vain world, and tofei thciP ryfndon the world to come , bat we could not; Some compafsion thou knorveft Lord we had to their fouls •, many a weeping or groaning hour we have hadinfecret^ becaufe they would not hear and obey; andfome fad complaints we have made over them in pulick, : We told them that iht) mufi Shortly dye and come to judgement * and that this world would dessive them , and leave them in the dujl : we told them that the time was at hand when nothing but Chrift would do them good 9 and nothing but the favour of God would be fuff dent for their happinefs : bat we could never get them to lay it to heart. Many a time did we in* treat them to think foberly of this life^and the life to come , and to compare them together with the Faith ofChrijlians and the reafon of men : but t hey would not do it: many a time did we intrtM them but to take now and then an hour infecret to Confder who made them, and for what he had made them, and why they were fent into this world and what their bufmefs here is: and whether the) are goings and how it will go with them at their later end 1 But we could never get mc(l ofthem to fpend one hour in ferious thoughts if theft weight) matters, M*ny a time did we intreat $htm to try whither they were Regenerate or not l D 3 Wkttkit

whether Chrift and hiTspirit were in them, or not ? Whether their fouls wen brought back to God by SanUifcation ? but they would not try : We did befeech them to make fare work and not leave fuch a matter as everlafving foy or Torment to a boll and mad adventure ; but[we could not prevail We intreated them to lay all other bu-flneffes a/ide a little while in the world, and to enquire by the direttion of the word of God, what would become of them in the world to come ; and to fudge themfelves before God came to fudge them Jeeingthey had the Law and rule of fudges went before them ; but their minds were blinded and their hearts were hardned^ and the profit,and fleafure, and honour of this world did either flop their ears , or quickly fteal away their hearts \fo that we could never get them to a fiber confederation, nor ever win their hearts to God.

This will be the witnefsthat many a hundred JMinifters of the Gofpel muft give in againft the fouls of their people at that day. Alas, chat ever you fhoiild caft this upon us! For the Lords fake Sirs, pitty your poor Teachers if you piety not your felvcs.- We hadracher go a i coo. miies for you-, we had rather be fcorned and abufed for yoarfakes: we had rather lay our hands under your feet, and be feech you on our knees with tears, were j*e able , then be put on fuch a work as this * It

(37) is yen that will do it if k be done. We had ra« ther follow you from houfe to houfe , and teach and exhort you, ifyoilwill but hear us, and accept of our exhortation. Your fouls ari pretious in our eyes •, for we know they were fo in the eyes of Chrift, and therefore we are loth to fee this day; we were once in your cafe, and therefore know what it isto be Wind^ and care-lefs,and carnal as you are, and thercfjgf e woufd fain obtain your Deliverance. But if you will not hear, but we nwft accufe you, and we mufi condemn you,The Lord Judge between you & Us. For we can witnefs that it was full fore againft our wills.We have been faulty indeed in doing no more for you, and not following you withreftlefe Importunity ^thcGood Lord forgive us; ) tut yet we have not betrayed you by filence.

2. Allthofe that fear God, that have lived among ungodly men,will alfo be fufficient wit-tiefles againft them. Alas! they muft be put upon the fame work, which is very unpleafant to their thoughts,as Minifters are :They muft wit-tiefs before the Lord, that they did as friends and neighbours admonifh them : that they gave them a good example, and endeavoured to walke in holinefs before them; but alas/ the moft did but mock them, and cajl them Puritans and precife fools,and they made more ado then needs for their falvations They muft be D4 forced

(38) forced to teftiSe, [ Lord we would fain have drawn them with us to hear the word and to read it, and to pray in their families , and to fan&ifie che holy day, and take fach happy Opportunities for their fouls; But we could not get them to it ^ we did in our places what we were able to give them the example of a Godly Conversion, and they did but deride us; they were readier to mark every flip of our lives and to obferve all our In(irmities,and catch at any Accufation that was againft us, then to follow us in any work of holy obedience,or care for our everlafting peace 5 ] The Lord knows it is a moft heavy thing to confider now, that poor neighbours rauft be fain to come in againft thofe they love fo dearly,and by their Testimony to Judge them to perdition. Oh heavy cafe, to thinkof,thatamafter muft witnefs againft his own fe*vant / Yea a husband againft his own wife, and a wife againft her husband ^ yea parents againft their own children, and fay ; £Lord,l taught them thy word but they would not learn: I told them what would come on it, if they returned not to thee ; I brought them to Sermons , and I prayed with them and for them. 1 frequently minded them of thefe everlafting things, andofthisdreadfull ilay which they now fee. But youthful lufts ^nd the temptations of the flefh and the Devil

led

(39) led them away, and I could never get them throughly and foundly to lay it to theic hearts. ] Oh you that are parents, and friends, and neighbours, in the fear of God beftir you now that you may not be put to this at thatiay of Judgement.Oh give them noreft,takeno nay of them till you have perfwaved their hearts from this world to God* left you be put to be their condemners: It muft lie now that you muft prevent it, or elfe never -, now while you are with them , while you and they arc in the fiefh together, which will be but a little while i Can you but now prevail with them,all will be well, and you may meet them Joyfully before the Lord.

3. Another witnefs that will teftifie againft the ungodly at that day,will be theirfinful companions : thofe that drew them into fin,or were drawn by them, or joyned with them in it. Oh little do poor drunkards think , when they fie merrily in an Ale-houfe, that one of them muft bear witnefs againft another and condemn one another : If they thought of this, me thinks it (hould make them have lefs delight in that company : Thofe that now joyn with you in wickednefs, fhall then be forced to witnefs s j[ * confefs Lord,I did hear him fwear and curie ^ I heard him deride thofe that feared the Lord, and make x jeftofa holy life: I faw him in the Ale-houfe when he fhoujd be hearing

(40) t ing the Word of God, or reading, or calling lapcta God,and preparing for this day: I joyn-cd with him in flcfhly delights, in abufing thy creature and our own bodies. ] Sinners; look your companions in the face the next time you are with them, and remember this that I now lay •, that thofe men (hall give in Evidence againft you, that now are your affociates in all your mirth •, Little thinkech the fornicator and luftfiil wanton, that their finful mates muft then bear witnefs of that which they thought the dark had concealed, and tell their fhame before all the world. But this muft be the fruit of fin. Its meet that they who encouraged one another in fin, ihould condemn one ano- ! ther for it. And marvail not at it ^ for they lhall be forced to it whether they will or no ; Light will not then be hid : They may think to have fome eafe to their confeiences,by accu-fing and condemning others. When Adam isqueftioned forhisfoi, he prefently accufeth the woman, Gen. 3 \ t 12. when fudas his con-feience was awakened, he runs to the Pharifees withthemoney that drew him to it y and they caft it back in his own face, See thou to it, what is that to us ? Mat. zj. 4, 5,6. Oh the cold comfort that finners will have at that day / and the little pleafurc that they will find in re-xnembring their evil waies I Now when a for-'

nicator

(4i) flicator or a worldling, or a merry voluptuous roan is grown old , and cannot aft all his fin again, he takes pleafure in remerabring and telling others of his former folly • what he once was, and what he did, and the merry I hours that he had ^ but then when finners are cometothemfelvesa little more, they will remember and tell one another of thefe things with another heart. Oh that they did but know now how thefe things will then affed them!

4. Another witnefs that will then rife up againft them , will be the very Devils that rempted them • They that did purpofely draw them to fin, that they might draw them to Torment for fin •• They can witnefs chat you harkened to their Temptations , when you would not harken to Gods Exhortations j They can witnefs that you obeyed them in working Iniquity. But becaufe you may think the Accufers Teftimony is not to be taken , I will not ftand on this. Though it k not nothing where God knoweth it to be true.

5. The very Angels of God alfo maybe witnefles againft the wicked { Therefore are we sdvifed in Scripture, not to fin before them, EccL 5. 6. 1 Cer. 11. 10.>i Tim. 5.21. I Charge thee before the Ele& AngeJ^tfr. They

can

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tan tcftific that they would have been mini* firing Spirits for their good , when the wicked rather chofe to be flavcs to the Spirit of malitioufncfs. The holy Angels of God do many a time ftand by you when you are finning. They fee you when you fee not them j they arc iroployed by God in fome fort for your good> as well as we : And as it is the grief of Miniftcrs, that their labours fucceed not, fo may we fuppofe that according to their . ftatc and nature it is theirs. For they that Re* Joyce in heaven ac the converfion of one (inner, may be faid to forrow, or to lofe tkofe Joyes when you refufe to be converted* Thefc noble Spirits, thefe Holy and Glorious attendants of Chrift that (hall wait upon him to Judge* ment ^ will be Witncffes againft Rebellious finners, to their Confufion* Sirs, you have all in you naturally a fear of Spirits, and invifibie powers: Fear them aright, left hearkning to the deceiving Spirits, and refufing the help of the Angels of God, and wilfully finning before their faces you (hould caufe them at that day, to the terroufof your fouls, to ftand forth as witncffes againft you, to your Condemnation.

6. Confcience it felfwillbe a mod effectual witnefs againft the wicked at that day, I before cold you it will be a Difcerner, and force

them

them to a Confefllon.- But a further officelt hath, even to witnefi againft them. If none elfe in the world had known of their fecret fins, eonfcicncc will fay, I was acquainted with them.

7, The fpirtt of Chrift can witnes againft the ungodly, that he ofc moved them to Repent and Return, and they rejeded bis motions that he fpoke to their hearts in fecrer, and ofc fet in-with the Minifter, and often minded them of their cafe,and perfwaded them to God • buc they refifted ' quenched and grieved the Spirit, AEis 7.51. As the Spirit witnefleth with the Spirits of the righteous that they are the children of God, Rom.S. 16, fo doth he witnefsWith the Confcience of the wicked that they were children of Rebellion, and therefore are juftly children of wrath. This Spirit will not alwayftrive with men:ac laft being vexed, it will prove their enemy, and rife up againft them , Gen. 6. 3. lfa.6}.io. If you will needs Grieve it now, it will Grieve joh then. Were it not a Spirit of Grace, and were it not free mercy that it came to offer you, the Repulfe would not have been fo con^ demning, nor the witnefs of this Spirit fo heavy at the laft. But it was the Spirit of Jefus, that came with recovering Grace, which you re* fitted: And though the wages of cxery fin is

death

death, yet you will find that itwIITcoft you fomewhat more to Rejcft this falvation,than to break the Creators Law of works. Kind-nefsjuch Kindnefs,witf notberejeftcd ateafie rates.

Many a good motion is now made by the Spirit to the Heart of a (inner, which he doth not fo much as once obferve ; and therefore doth not now Remember them. But then they lhall be brought to his Remembrance with a witnefs.- Many a thoufand fecret motions to Repentance, to Faith, to a Holy Life, will be Then fet before the eyes of the poor ^unpardoned, trembling finner, which he had quite forgotten: And the Spirit of God (hall teftifie to bis Confufion. [~ At fuch a Sermon I perfwaded rhy heart to Repent, and thou wouldft not ^ Arfuch a time I (hewed thee the evil of thy iin^and perfwaded thee to have forfaken it, but thou wouldft not; I minded thee in thy fecret thoughts, of the neernefs of Judgement, and the Certainty and Weight of evcrlaiting things, the need of Chrift, and faith, and holynefs,and of the Danger of (inning; but thou didft drown all my motions in the cares and pleafuresof the world. Thou harkenedft rather to the Devil than to me: The fenfual inclinations of thy flefh did prevail againft the ftrongeft Arguments that I ufed; Though I (hewed Reafons, \

undenyabte J

\ *t> /

undenyable Reafons, from thy Creator, from thy Redeemer, from nature, from grace, from heaven, and from hell, yet all would not fo much as flop thee, much lefs turn thee, bar thou wouldefi go on •, Thou wottldeft follow thy flefh, and now let it pay thee the wages of thy folly : Thou wotiUeft be thy own guide, and take thine own Courfe,and now take what thoii getteft by it,]

Poor finners,*! befeech you in the fear of God, the next time you have any ftach motions from the Spirit of God, to Repent, and Believe and Break off your fins, and the Occa* fions of them, confider theh what a mercy is fee before you : and how it wil^ confound you at: the day of Judgement, to have all thefe motions brought in againft you, and that the Spirit of Grace it felf (hould be your Condemner I Alas, that men (hould choofe their own Definition, and wilfully choofe it / and that the foreknowledge of thefe things ftiould not move them to relent,

So much concerning the witnefs that will be brought in againft the (inner.

S The fifth Evidence that will be given againft the finner, will be, The Inftruntents and Effetts. You know among men, if a man be found murthered by the high-way, and you are found ftanding by with a bloody fwordin

your

your hand -, cfpecially if there were a fowner diffentionbetween you, it will bean Evidence that will prove a (trong preemption, that you were the Murderer; But if the fad be certain by other Evidence, then many fuch thing? may be brought for aggravation of the fault. •

So a twofold Evidence will be brought againft the finner from theft things. One to prove him guilty of the fad : the other to Aggravate the fault,and proMf that his fin was very great.

For the former, i .The very creatures which finners abufcd tofin,may be brought inagainfl them to their Convidion and Condemnation, for though thcfe creatures (hall be confumed with the laft deftroying Fire, which (hall con-fume all the world, yet (hall they have a Being in the memory of the finner(an ejfe CognitumJ The very Wine or Ale, or other liquor which wasabufed to drunkennefs may witnefs againft the Drunkard. The fweet morfcls by which the Glutton tfid plcafe his Appetite,and all the good creatures of God which he luxuri-oufly devoured, may witnefs againft him Luke 16. 19.25. He that fared delicioufly every day in this life, was told by Abraham when he was dead, and his foul in hell, QRe-member that thou in thy life time receivcdft diy good things, and likewife Lazarus evil

things:

diings: but now he is comforted, and thou arc tormented, ] though their (wett morfels and cups are paft, and gone, yet muft they be R«-roembred at Judgement and in Hell. [ Remember Son] faith Abraham; Yea, and Remember he muft whether he will or no; long was the Glutton in finning, and many a pleafant bit did hetafte : and To many Evidences of his fin will lie againft him, and the fweetncfs will then be turned into gall.

The very cloathing and ornaments by which Proud perfons did manifeft their Pride, will be fufficient Evidence againft them ; as his being clothed with Purple and fine Linnen,is mentioned,/^* 16.19.

The very Lands, and goods, andhoufesof worldlings will be an Evidence againft them : Their Gold and Silver, which the covetous do now prefer before the everlafting Riches with Chrift, will be an Evidence againft them, fames 5.1, 2, 3,4. Go to now, j>c Rich men , weep and howl for )our miferies that jhall come upon you. Your Riches are corrupted, and jour Garments moth-eaten^ your Gold and Silver iscancer ed y and the Ruft of them/hall be a WitriSs againft jou, and (hall eat your fiefh % as it were fire-^ Ye have heaped Treafure together for the Lafl dates. Behold the hire efthe Laborers ,which have reap-tddown jonr fields , which is of joh kept b*ck, by

fraud y cryeth ; and the cryes of them which have reaped, are entred into the 'ears of the Lord of Sabbot'.j. Ye have lived in pleafure on the Earth, and been wanton ^ Tc havenonrifbed your hearts as in a day of {laughter. Oh that worldlings would well conlider this one Text; and therein obfer-ye whether a life of earthly pleafure and fulnefs of worldly Glory and Gallantry, be as defirable a>> they imagine, and to what Time and Purpofe they now lay up their Treaiures j and how they mufthcar of thefe things here* after; and what-effeft the review of their Jovial d^ics uilj have upon their miferablecon-demned fouU-

• 2. 1 "he ver\ circumftances of Time, Place, and the | Evidence againlt his con-

demnation, Ihe Drunkard Jhall remember, inlqchan ';■.-houfe, I was fo oft drunk, and in fuch ?, 1 averg-I walled my t:me. The Adul-terev,arid Fornicator (hall remember the very Time, the Place, the Room, the Bed, where they -committed wickednefs The thief ancjl Deceiver will remember the Time, Place, and the perfons they wronged,and the things which they robbed or deceived them of. The worldling will remember thebufinefs which he preferred before the fervke of God ^ the worldly matters which had more of his heart then his Maker and Redeemer had •, the work which he

was

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demnation. * V,aences *S™n torn to his Con-

dren of a DrSSiS* ■ The W,feand ««*-

quieted by hf m d Th er rSt U r h00d * dif " dencesagainit him V wil Romany Evi.. own Rcafo" Z ° • w,,, thc aDU * of his

- One covetous unmeS I w^ T7 ,e ' *«pan hundred ormam/h i and,ord doth families in fo p' t ^""^ hundre dpcrfons or

^bour,thatthe § v? r «Zf^' and care *«<*

^efer;iceofGodXi-r by,t £ ° <"«!* or any room fori*' u ■ ng fcarcc time for «-

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The many ignorant,world!y,carclefs fiftMflL that have periilicd under an idle, and unfaith : fulMinifter, will be fo many witnefles againft him to his condemnation / They may then cry out againft him to his face [ I was ignorant Lord, and he never did fo much as teach me,chatechize me, nor tell me of thefe things; J was carelefs, and minded the world, and he Jet me go on quietly, and was as carelefs as I s had never plainly and faithfully warned me, to wakeq me frpr# my fecurity. ] And fo their blp.qd will be required at his hands ? though themfelyes alfo (hall perilh in their fins ?

2/ And as i$\cf* gvidenpg^ wijl convince men of Jip, fp tUprg $vg n^ny mqre v|/hich will convince them flfpfig G?f0tt}*ff of their fin. And thefe are fo many, that it would too much lengthen my difcourfp t£ ftapd on tfyepio 4 few I fhall briefly touph.

I. The very mercy of God in C?f& t i*& r P er *? in^giving and continuing their Being to 'them, will be an Evidence for the Aggravation pf their fin againft him. What, will you ahufe Hen by whom it is that you are men ? will you fpeak to his dilfconopr that giveth you your fpeech? will you live to his dilhpnour who giveth you your lives ? will you wrong him by bis own creatures ? and neglect him without ^hom yop cannot ftibfift i 2 . The

(iy)

z~. The Redemption of men by the Lor4 Jefus Chrift, will be an evidence to the exceeding Aggravation of their fins. You finned tgainft the Lord that;bought you, 2 P^r.2.1. When theFeaft was prepared, and all things were Ready, you made light of it, and found escufes, and would not come, Mat. 22.4,5,6. Luke 14.17,18. Muft Chrift Redeem you by fo dear a prke from fin and mifery, and yet will you continue the fervants of fin, and prefer your flavery before your freedom , and choofe to be Sarans drudges, rather then to be thefervantsofGod? Theforrowsand fuf-ferings tfeit Chrift underwent for you, will then prove theincreafe of your own forrows; As a neglefted Redeemer it is that he will condemn you. And then you would be glad that it were but true Dodrine, that Chrift never dyed for you, that you might not be condemned for refufing a Redeemer , and finning againft him that (bed his blood for you. How deeply will his wounds then wound your confeiences 1 You will then Remember, that to this end he both dyed, rofe, and revived, rhat he might be Lord both of the Dead and , the Living ? And that he therefore dyed for all 9 that they which live, (hould not henceforth live to themfelvcs, but to him that dyed for them, And rofe again : Rom. 14.9. 2 Cor. 5.

(S*)

14,15.^4^.28.18,19,20. 1 Pet. 1.17,18. Yoa will then underftand that you were not your own, but were bought with a price, and therefore (hould have glorified him that Bought you, with your Bodies and Spirits, becaufe they were His, 1 Cor. 6.19, 20. This one Aggravation of your fin will make you doubly and remedilefly raiferable: that you Trod underfoot the Son of God, and counted the blood of the Covenant, wherewith you were fanfttfied,an unholy thing, Heb> 10.26, 27,28,29. and crucified to your felves the Son pf God afrefh, and put him to open (hame, H^.6.5,6.

3. Moreover •, All the perfonal mercies which they receievcd,will be fo rnanyEvidences for the condemnation of the ungodly. The very earth that bore them, and yielded them its fruits,while they themfelves are unfruitful to God. The Air which they breathed in: the food which nouriffrd them •• the cloaths with cover'd them,the houfes which they dwelt in, thebeafts that laboured for them, and all the creatures that dyed for their ufe: All thefe may rife up againft them co their condemnation. And the Judge may thus expoftulate witethem, [Did all thefe mercies deferve no more Thanks ? fhould you not have ferved him that.fo liberally maintained you? God thought not all thefe

too

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too good for you, and did you think your hearts and fervices coo good for himPHeferved yours with the weary labours of your fellow creature: and fhould you have grudged to bear his eafie Yoak? They were your flavesand drudges, and you refufed to be his free fervants dnd hisSons: They fuffered Death to feed your bodies,and you would not fuffer the fliort forbearance of a little forbidden fieflily pleafure, for the fake of him that made you and redeemed you.]

Oh how many thoufand mercies of God wilf then be reviewed by thofe that negle&cd them to the hornour of their fouls, when' they (hall be upbraided by the Judge with their bafe requital ! All the deliverancesfrom ficknefs and from danger- all the honours, and pnvi!edges,atid other commodities which fo much contented them j will then be Gods Evidence to (haxne and confound them. Onthisfuppofition doth che Apoftle reprove fuch, Rom. 2.4, $,6. Bdfpl/ejl tbonth? riches of his goodnefs^ and for-btarance, and longfnjf^r'ng^ not knowing that the goodnefs of God leadeth thee tvrepentance!But after thy hardnefs and impenitent heart , treafUrefi' up unto thy felf math againfl the d&y of wrath,& ■ revdatim of the righteous Judgement ofGod,who* will gender to every man according to his Deeds. 1

4. Moreover Ail the m&i^s which God ufed? B4 foic

(54) . for the Recovery of finners in the day of their vifitation,will rife up againft Impenitent fouls, in Judgement,to their condemnation. You can hear Sermons carelefly and fleepilynow ;but O that you would conlldcr, how the review of them will then awake you i You now make light of the warnings of God & man, and of ail the wholefome advice thatis given you,butGod will not then make light of your contempt. ,Oh what cutting Queltions will they be to the hearts of the ungodly ,when all the means that were ufed for their good, are brought to their remembrance on one fide, and the temptations that drew them to fin on the other fide, and the Lord (hall plead his caufe with their confidences, and fay [Was I fo hard a Mafter, or was my work fo unreafonable,or was my wages fo contemptible, that no perfwafions could draw you into my fcrvice? was Satan fo good a Matter, or was his work fo honeft and profitable, or was his wages fo defirable,thatyou would be fo eafily perfwaded to do as he would have you? Was there more perfwading Rea-fon in his allurements and deceits, then in all my holy words, and all the powcrfull Sermons that you heard, or all the faithfull admonitions you received ; or all the good examples of the righteous, or in all the works of God whicli you beheld ? Was not a reafon fetcht from th<

<55) love of God,from the evil offing the blood o£ Chrift, the Judgement to come, the glory pro- # mifed, the torments threatned as forcible with pou, and as good in your eyes,to draw you to bolinefs, as a Reafon from a little flefhly delight or worldly gain, to draw you to be unholy ? ]

In the name ofGod,finflcrs, I intreateyou to bethink your felves in time,how you will fuf-ficiently anfwerfueh Qyeftionsas thefe. You (hould have feen God in every creature that you beheld, and have read your duty in all his works; what can you look upon above you,or below you, or round about you ,which might ■ not have (hewed you fo much of the wifdom, andgoodnefs, andgreatnefs of your maker,as fhould have convinced you that it was your duty to be devoted to his wil?and yet you have his written word that fpeaks plainer then all thefe ; And will you defpife them all ? will you not fee fo great a Light ? will you not hear fo loud and conftant calls ? (hall God and his Minifters fpeak in vain? And can you think that you fhali not hear of this again, and pay for it one day ? you have theBible&other good*books by you-, why do you not read them ? Yx>u have Mini-| fters at band: why do you not go to them,and earneftly ask them, Sir, What mnfi J do to £#//*-w*/?&intreac thera to teach you the way to life:

You

'($6)

you have fome neighbors that fear God: why

4 do you not go to them, and take their good advice, and imitate them in the fear of God, and in a holy diligence for your fouls?Now is the time for you to beftlr your felves • Life and Death are before you. You have gales of grace to further your voyage; There are more for you then againtt you. God will help you: his Spirit will help you : hisMinifters will help you: every good Chriftian will help you: the Angels therafelves will help you, if you willre-folvedly fee your felves to the work ; And yet #ill you not ftir ? Patience is waiting on you ; Mercies are enticing you ; Scourges are driving you: Judgement ftayeth for you: The Lights of Godftand burning by you to direft you And yet will you not ftir, burliein darknefs? And do you think you (hall not hear of this ? Do you think this will not one day coft you dear ?

IX. npHE ninth pa."t of our work,is co (hew JL you, rVh*twe thofefrivolous excafes by which the unrighteous may then indeav'jur their defence ?

Having already fhewed you what the Defence mult be, that muftbe fufficient to our Juftificacion $

If any firft demand,Whether the Evidence o| their fin will not fo overwhelm the (inner, that he will be fpeechlefiand paft excufe? Ianfw. Before God bach done with him, he will be fo ; But it feems at firft his dark underftanding, anct partial corrupted conscience will fet him upon a vain Defence. For Mat 7. 22,23. Chrift telleth us, that £Many will fay to me in that day,Lord s Lord,have we not prophefied in thy name,and in thy name have caft out Devils,and in thy name have done many wonderful works ? And then will I profefs to them, I never knew y©u, Depart from me ye workers, of iniquity. And in Mat. 25. 11. The > foolilh Virgins cry, [[Lord, Lord,open to us.]* And verf. 44. [[Then (hall they alfo anfwer him, faying, Lord, when faw we thee an hun-gred, or thirft, or a ftranger, or naked, or lick, or in prifon,and did not Minifter unto thee ?J And^r/24.25. They fear not to caft fome ofthecaufe of their negleft on God himfelf, [[Then he which had received the one Talent came and faid, Lord, I knew that thou art an hard man, reaping where thou haft not fown, and gatheriisg where thou haft not ftrawed -, and I was afraid, and went and hid thy talent in the earth ^ lo, there thou haft that is thine.] It is deer then,that Excufe; they will be ready

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$y to make, and their full convi&ion will be in order after thefe Excufes (at leaft as in their minds, if not in words) But what the particular Excufes will be, we may partly know by thefe Scriptures which recite them, and partly by hearing what the ungodly do now fay for themfelves. And becaufc it is for their pre-fent benefit that I now make mention of them, that they may fee the vanity of all fuch Excufes, I will mention them as I now meet with them in the mouths of Sinners in our ordinary difcourfe ; and thefe Excufes are of fcveral forts • fome by which they would juftifie their eftate ; fome Excufes of particular aftions > and that either in whole, or in part; fome by which they would put by the penalty, though they confefs the fin ; fome by which they lay the blame on other men: and in fome they would caft ic upon God himfelf. I muft touch but fome of them very briefly.

The firfl: Excufe. I am not guilty of thefe things which lam accufedof. I did love God above All^ and my Neighbour as my felf. I did ufe the World but for Ncceffity, but God had mj heart.

Anfwtr. The all-feeing Judge doth know the contrary-, and he will make thy Confcierfce know it, Lookback man,upon thy heart and life. How feldom and-how uegleftfully didll

(59) thou think of God? how coldly didft thou M/orfhip him, or make any mention of him? how carelefly didft thou ferve him ? and think much of all that thou didft therein ? Thou rather thoughceft that his Service was making more ado then needs, and didft grudge at thofe that were more diligent then thy felf, but for the World, how heartily and how constantly didft thou feek and ferve it? and yet wouldft thou now perfwade the Judge that thou didft love God abpve all? He will fhew thee thy naked heart, and thecourfeof thy former life, which fhali convince thee of the contrary.

The Second Excufe. / lived not in any grofs fin^ but only in [mall Infirmities ; 1 was no Murderer\or Adulterer 3 or Fornicator\or Thief\ nor did I deceive or wrong any^ or take any thing by violence.

esjnfw. Was it not a grofs fin to love the wprld aboye God, and to negleft Chnft that dyed for thee, and never to do him one hours hearty fervice, but meerly to feek thy carnal felf,andtolive to thy flefh? God will open thine eyes then and (hew thee a thoufand grols fins, which thou now forgetteft cr makeft light pf-, and it is not only Grofs fin, but All fin, great or ftnall, that deferveth the wrath of pod, and will certainly bring thee under it for

ever.

ycr,if thou have not part in Chrift to relieve hee. Wo to the man that ever he was born that mod: anfwer in his own name for his fmal-left offices.

The Third Excufe. I did it ignorantlj ^ 1 kntwnot that there was fo much required to my Salvation. I thought lefs ado might haveferv vedthe turn : and that if1 lookt to mj body, Qod would take care of my foul • and that it was better to truft him what would become of me here-after , then to trouble my mind fo much about it. Had I known better , I would have done better.

Anfxv. If you knew not better, who was it long of but your felf? Did God hide thefc things from you ? Did he not telj them you in his Word as plainly as the tongue of man can fpeak, That except you were regenerate and born again, you fhould not enter into the Kingdom of God tfohn 3.3,5. That, without hoJinefs none ftiQuld fee God. Heb. 12. 14. That you muH: ft rive to enter in at the ftrait gate;for many (hall feek^to enter,and (hall flot be able, Luke 13..24. That if you lived after the flefh, you fhould dye : and if by the Spirit you mortified the deeds of the body, you ftouldlive. RQm.8.13. That if any man have not the Spirit of Chrift, the fame is none of his, Rm.$.$ And to be carnally minded is death :

but

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but tp be fpiritually minded is life and peace* Rom.%.9. Thatyou-muft not lay up for your felves a trcafurc on earth,where ruft and moths do corrupt, and thieves break through and ftcal, but muft lay up for your felves a treafi'/e in heaven, where ruft and moths do not corrupted thieves break through and ttea\ y Mdt. 6.19,20. That you muft feek firft the Kingdom of God and the righteoufnefs thereof, Mat. 6.z$. and not Labour for the food that perifhech, but for the food that endureth to everlafting life, which Chrift would have given you, John 6.27. That if you be rifen with Chrift, you mull feek thofe things which are above, where Chrift fittcth at the right hand of God, and not the things that are on earth, CoL 3. 1,2, 3. Yea your very Convcrfation '(hotrfd be in Heaven, Phil.$*i9 20,21.

What fay you ? Did not God tell you all this and much more 5 and plainly tell it you ? Turn to your Bibles and fee the words, and let them witnefs againftyou. 2.And could you think with any Reafon, that your fouls being fo much more precious then your bodies, youflaouldyet do fo much more for your bodies,then your fouls?could you think all the labour of your lives little enough fori frai 1 body that muft lie fhortly in the dirt • and that your Immortal fouls fhouid be no more regarded 1

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garded ? Could you think with any Rcafofl, that your fouls (hould do fo much for a life ol a few years continuance, and do no'more for a iife that fhall have no end ?

5. And whereas you talk oUrnfting God t*it\. jmr fouls , you did not truft him : You did bui on that pretence, carelefly difregard them. li you truft God, (hew any word of Proraife that ever he gave you to truft upon, that ever ar Impenitent,Carnal>CareIefsperfon (hall be fa-ved ? No; he hath told you enough to the contrary. And could you think that it was th< will of God, that you (hould mind your bodie more then your fouls, and this life more ther that to come? Why, he hath bid you ftrive,an< run, and fight, and labour, and care, and feck and ufc violence, and all diligence for the fafe ty of your fouls, and for the life to come : Bu where hath he bid you do fo for your bodies No, he knew that you were prone to do to< much for them : and therefore he hath bid yot £Care nor, and labour not] that is, Do it a: if you did it nor: and let your care and Laboui for earthly things be none in comparifon 0 that for heavenly things. You know God car as well maintain your lives without your car and labour, as fave your fouls without it: Aw yet you fee he will not,he doth not; You muf plough, and fow, and reap, and thrcfh,foral

God

X*i)

Cods Love and Care of you, and not fay, I will let ail alone and truft God. Andmuftyou not much more ufe diligence in much greater things? if you will truft God, you muft truft him in his own way, and in the ufe of his own means.

The fourth Excufc. Iwas never brought up to learnings I cannot fo mrtch as rt*d ; nor did my Parents ever teach me any of theft things, but only fet me about my worldly bufmefs i andpro* t vide food and rayment for me : but never one* told me that I had a foul tofaveorlofe 9 and an everlafiing life to provide and prepare for , and therefore 1 could not come to the knowldge of them.

Anfw* The greater is their fin who thus neglefted ygu. But this is no fufficient Excufc for you. Heaven is not prepared for the Learned only .• nor will Chrift ask you at Judgement whether you arc good Scholars or nor, no nor fo much as whether you could write or read. But confider well, Was not Gods word fo plainly written, that the unlearned might undcrftand it ? Did he not put it into the raoft familiar ftite, though he knew it would be offenfive to the proud Scholars of the world, of purpofc that he might fit it to the capacities of the ignorant ? And if you could not read, yet tell rae, could not you have F learned

learned to read it 20, or 30 years of agc/if you had been but willing to beftow now and then an hour to that end? Oratlcaft, did you not live near forae that could Read ? and could you not have procured them to read to you, or to help you ? and did you not hear thefe things rdad to you in the Congregation by the Mi-nifter ? or might have done if you would ? and if your Parents did negled you in your youth, yet when you came to a fuller ufe of Reafon, ' and heard of the matters of falvation from Gods Word, did it not concern you to have looked to your felves, and to have redeemed that time which you loft in your youth, bj doubling your diligence when you came tc riper years? The A poftles gathered Churchei among Heathens that never h^ard of Ghrif hefone; and converted many thoufand foul that were netcr once told of a Saviour, t)E the way to falvation, till they had part a great pari of their lives. If you loytercd till the latter pari of the day, \t behoved you then to have be , ftirred your felves the more : and not to fey Through the fault of my Parents, I loft the beginning of my life,and therefore I will lofeall fchey taught me not then, and therefore I will pot learn now; have you not fecn fome of yow neighbours who were as ill educated as you; felves,atcain to much inowledg? afterwards fr

ctei

their induftry ? and why might not you have done fo, if you had been as induftrious as they ? May not God and Conscience witnefs, that it was becaufe you cared not for knowledge, and would not be at pains to get it, that you knew no more ? Speak truth man in the prefence of thy Judge ^ was thy heart and mind fet upon it? Didft thou pray daily for it to God? Didft thou ufe all the means thou couldft to get it ? Didft thou attend diligently on the word in publick, and think of what thou heardeft when thou caraeft home ? Didft thou go to the Minifter, or to others that could teach thee, and intreac them to tell thee the way to falvation ? Or didft thou not rather carelefly neglect thefe matters f and hcjar a Sermon as a common tale, even when the Minifter was fpeaking of Heaven or of Hell? It was not then thine unavoidable ignorance, but thy negligence.

Yea further, anfwer as in the prefence of God i Didft thou obey fo far as thou didft know ? Or didft thou not rather fin againft that knowledge which thou hadft ? Thou kneweft that the foul was better then the body, and everlafting life more to be regarded then this tranfitory life ; but didft thou regard i£ accordingly ? Thou fare kneweft that God was better then the world, and Heaven then qyftb; at Igift thpu was told of it,but didft thoirf £ z according*'

accordingly value him, and fove him ta&tk? Thou kneweft furc that there was no falvacion without Faith, and Repentance, and newnefs of life, and yet they were negle&ed. In a word, many a thoufand fins which were committed, and duties that were omitted, againft thy own Knowledge and Confcience,will marre this Excufe.

The fifth Excufe. I lived not finder a powerful Minifter to tell me ofthefe things : but where there was no Preaching at all.

Anfw. And might you not have gone where a powerful Minifter was, with a little paint? Yea, did not the very plain Word that you heard read, tell you of thefe things ? ami might you not have had a Bible your felves, and found them there ?

The Sixth Excufe. I was a Servant, and had ho time from mj labour to mind thefe matters ; / lived with an hard mafter that reqmred all his own work^ of me, but would allow me no time for the fervice of God. Or elfe, / was a poor man, and had a great charge to lookjifter, and with mj hard labour had much ado to live, Jo that I had no time for heavenly things.

Anf. i. Who {hould be firft ferved, God or man ? What (hould be firft fought after ? heaven or earth ? Did not Chrift tell thee, One thing is neajfarj i Luke 10.41,42. Was it not

as

(6 7 ) as needfull] to fee that you efcape Damnation, and get fafe to Heaven when this life is ended, as to fee that you had food and raiment for0 yout felves and yours ?*

z. Did you fpend no time in Recreation, nor Idlenefs nor vain talking ? why might not that at leaft have been (pent about Heavenly things?

3. Gould you have taken no time from your reft, or eating, or at other Intermiflions ? Mans Body will not endure f° greatLabours as have no Intermiffion. And why then might not godlinefs have been your eafe and recreation ?

4. Or might you not have minded thefe things even when you were about your labour, if you had but a heart to them ?

5. At leaft you might have fpent the Lords own Day in hearing, reading, and pondering of thefe matters, when you were forced to for-

1 bear your worldly labours, even by the whol-fom Law of the land. Thefe therefore are all but vain excufes • and God will fhortlymakc thee fpeak out and plainly confefs, It was not fo much for want of Time or Helps, or warning, as for want of a heart to ufc them well. I fhould have found fome time, though it had been when I fliould have flcpt, if my heart had been but fet upon it*

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The Seventh Excufe. Little did I think, id have feen this daj:I did not Believe that ever Ooa 1 would be fo fevere. I thought his Threatningj had been but to keep men in awe ^ and lfufpt&ea either that the Scripture was not his word^on elfe I thought he Would be ietter then his word, I thought all that I heard of another life had been uncertain ; and therefore was loth to let go a cer-taintj for an uncertainty , and lofe mj prefent pleasures which 1 had in hand for the hopes of thai which I never did fee.

sAnfw. He that will not know his mifcry by believing to prevent it, (haUknow it by feeling to endure it. You were told and told again what your unbelief would bring you to. Did Gods Word make Heaven and Earth ? doth it fupporc them, and fecure them : and is not bij Word fofficient fecurity for you to have trufted your fouls upon ? did you know where was any bettq: fecurity to be had ? and where was any furer ground for your confidence ? And die! you think fo bafely and blafphemoufly of God, that he would falfifie his Word , left fuch a< you (hould fuflfcr f and that he was fain to ruf< the world by a Lye ? Did God make the work fo cafily ? and can he not govern it by tru< and righteous rreans? what need God to faj that which he will not do to awe finners? cai he pot awe them by Tructi ? is it not juft tha

thofi

thqk fliould eternally perifh, that will enter-' tain fuch defperate thoughts of God, and then by fuch wicked imaginations encourage them• felves in fin againft him ?

And for the Truth of Scripture,God did not bid you believe it without Evidence. Heftamp-ed on it the Image of his own Purity and Perfection, that you might know it by that Image and fuperfcription , if you had eyes to fte them : He fealcd it by uncontcouled multitudes of Miracles • He delivered it down to your hands by infallible witnefles, fo that he left you no robm for rational doubting.

And you knew that the matters of this world were not only uncertain, but certainly vain and tranfitory, and would fhortly come to nothing, and leave you in diftrefs. If it had then been uncertain whether there were a Glory and Mifcry hereafter (asit was noU fhould not Reafon have taught you to prefer the leafir probabilities of an everlafting unfpeakable hap-pinefs, before that which is certainly perilhing and vain ? Thcfe vain Excufes will but eon-demn you.

The Eigth Excufe. Iwasfo enticed and per* fwtded by firmers to do as they did, that I could not deny them : they would never let me ye ft.

Anfw. And were you not as carneftly per-

fwaded by God to forfake fin and fervehim

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and yet that would not prevail with you ? You could not deny the Devils and fools, butyo« could deny God and all his Me fingers.Were not Miniftersas earneft with yofi every week to repent and amend ? What did men entice you with ? with a little deluding flelhly pleafure for a few daies ? And what did God entice you with ? with the Promife of endlefs unconceivable felicity / And if this were a fmaller matter in your eyes, then the other, then you have ha(J your choicejbe content with it, and thank your feives. ?n your life time you had the good things which you chofe, and preferred before heaven , and therefore cannot cxpeft to have heaven befides.

Xfcfj ninch Excufe. / lived among Hngedlj per* foas, that derided all that feared God-Jo that if 1 had not done as thej did $ but hai made any wort ado t* be faved J fkould h4vebe.cn the viry fcor% pf the place where I lived.

Anfw. And was not h^ven worth the enduring of a fcorn ? Is not he worthy togc without ic that thinks To bafely of it? Did not Chrift tell you, that if you were afhamed oi him before men , he would be afhamed oi you before his Father and the Angels of heaven ? Mark^S- 38. He fuffercd more ther , fcorns for you : and could nor you fuffer a ^orn for him and your feiv^? feeing you chofi

rather

( 70 rather to endure evcrlaftingTorment,than a little derifion from ignorant men,take that which you made choice of. And feeing fo final! a matter would drive you from heaven, and part God and you as a mock, as the wind of a mans mouth, No wonder if you be commanded to Depart from him into everlaftling fire.

The tenth Excufc. / had ungodly perfens to ntj Parents, or Mafteri , or Landlord, or Governors, who threat neb to undo me,ifl had addifted tnyfelf tofoftritt a life, and if I would not {relieve and do as they did.

A*fw- What if they threatned you with pre-fent Death? Did not Godalfothreaten you with everlafting Death, if you were not ruled by him ? And whofe threatning fhould you have chiefly feared ? Is man more dreadful than God ? Is death more terrible then Hell ? Did not drift bid you fear not them that can k}ttthe body, and after that can do no more-, hut fear him that is able to deftroy both body and foul in hell fire ; yea 1 (ay unto you, fear him , Mat* 10.28. Luke I2« 4, 5. and Ifa. 51. 7. Fear ye not the Reproach of men, neither be afraid of their revilings. For the moth Jhall eat them up like * Garment, &the worm Jhall eat them like wool,but my Righteoufnefs Jhall be for ever>& myfalvati-enfrom Generation to Generation. Seeing therefore you have chofen rather to fuffer froraGod

for

(7*) for ever, for your fin, then to fuffer fmal matters for welUdoing for a moment,you muft ever bear your own choice. Chrift told you before hand; that if you could not forfake all the world and your own lives for hira, you could not be Ms Difciples, Matth. 10.3 7,3 8,3 9. And feeing you thought his terms too hard,&would neeos feek you out a better fervice, even take what you have chofen and found.

The eleventh Excufe. I fan fo many folio* their pleafnre and their worldly bufinefs, ana never look^ after thefe higher things 9 andfe ferogt the other way, that I thought Jure God wonla not damn fo great a fart of the yoorld^and therefore I ventured to do as the mofi did.

Anfw. God will make good his word upon many or few.Did you doubt of his will,or oi his power? For his will, be hath told it you in bis word. For his power, he is as able to punifti many as one man. What is all the world tc him, but as a drop of a Bucket, as the<kftoi theballance? He told you before hand that the gate was {trait, and the way to heaven wa< narrow, and few did find it ^ and the gate tc deftru&ipn was wide , and the way wai broad, and many did enter in at it. Mat. 711 3. 14. And if you would not Believe him,you mufl bear what your unbeiief hath brought you to. What if you bad twenty children, or fcrvants,

(7i) or friends, and the greater pare of them (hould prove falfe to you and feek your deftru&iofl, or prove difobedient,and turn to your enemy? would you think it agoodexcufe, if the reft {hould do the like,becaufe of their example? will you therefore wrong God,becaufe you fee others wrong him?would you fpit in the face of your own Father,if you faw others do fo? God warned you, that you (hould not follow a multitude to do evil, Exod. 2 3.2 • And if yet you will do as raoft do, you mud even fpeedzs moft [peed. You fhould not fo much confider,who . they be $ as what they do, and whither they go, and who they forfake,and what they lqfe, and what ftrength is in the Reafons that move them to do this. And then you would find, It is GWthey forfake, it is fin they chcofe^ it is hear ven they lofe,it is hell they run inco^and it is no true reafon, but Satans delufion, and fenlual inclinations that lead them to it. And fhould men be imitated,be they many, or be they few* in fuch a courfe as this ?

The twelfth Excufe. Ifimfo many faults in thofe that were accounted Godly ^andfawfo much Divifion among them, that 1 theught they w^re as bad as others ; and among fo many opinions, J hyei» not what Religion to be of. Anfa. 1. Afpotisfooneafeeninthefaireft doth. And the malicious worid ufeth to .make fuch far worfe then they a*e. 2. But

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2. But fuppofe all were tru.e that malice Iaithofforae,you could not fay the like by others.

3. Or if you could, yet it was Gods Law, and not mens faults, that was made the Rule for you to live by: Will it excufc you that others are bad ?

4. And from their diverfc opinions, you fliould have taken counfel at Gods word,which was right: Did you firft fearch the Scripture impartially, as willing to know the Truth, that you might obey it ? and did you pray daily thatGod would lead you into the truth?and did you obey as much as you knew ? Did you joyn wkh tht godly fo far as they are all agrced?ttiey arc all agreed in the Fundamental Articles oi Chriftianity, and in all things abfolutcly necef-fary to a holy Life, and tofalvation: that all known fin is to be forfaken,and all known duty to be done. Why did you not fo far then agree with them ? Alas,the imperfedions of the godly, and the falfe Accufations of the malicious world, will prove bat a poor cover for youi wilful ungodlinef?,and Chrift will convince you of the vanity of thefc Excufrs

The thirteenth Excufe. The Scriptures wen fod*r\ that I could net underJiand them. And J faw the mfefi men differ fo much in the expojt-tmofthem/htt I thought it was in vain for mt

U

to trouble mjfelf about them. If God would bai# had us live according to the Scriptures, he wouM fare have written them plainly, that meh might mdcrftand them.

Anfw. i. It is all plainly written according to the nature of the fubjed: But a prejudiced, difaffe&ed, yea or but untaught, difufedfoul cannot at firft undcrftand the plaincft Teaching. The plaineft Greek or Hebrew Cramer that can be written,will be utterly obfeure to htm ^hat is but newly entred the Englifh School: yea after many years time that he fpends in learning. Did you ftudy hard, and pray for Gods teaching, and enquire of others, and wait patiently in Chrifts School, that yob might come to further knowledge by Degrees? and were you willing to knoweven thofcTruths that called you out to felkdcnyal, and that did put you on the hardeft flcfti difpleafing duties"? Had you done thus, you would have admired the Light of the Holy Scripture, and now have rejoyced that ever you faw them, and not have quarrelled at its fecming Darknefs. This word might have made you wife to falvation,as it hath done others, AB. 20. 32. 2Tim. 3.15,16, 17. This Law of the Lord is perf iff, converting thefoule •, The Teftimonj of the Lord isfore % ma-king wife \he fimple\ Theftatutesofthe Lord are Right, Rejojcing the heart: the Com*

mandmenP

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tnaridmentof the Lord upure % enfightning the ejes % Pfal. 19. 7, 8.

2. So much as is of Ncceflky to falvation, is as plain as you could defire. Yec if you be Judged by ttiefe, you will be condemned: For you did not obey that which was moft plain. What darknefs is infuch words as thefe, Except je Repent y je /ball Allperijb? Luk. 13.3,5. Love not the world, nor the things in the world : if any man Uve the world, the love of the Father is not in him, 1 John 2.1$.He that will come after me % let him deny himfelf, &c. Matth* 16.24.

3. If there had been nothing that feeraed difficult to you, would you not have defpifcd its fimplicity, and have thought your, felve wife enough at the firft Reading, and needed no more?

The fourteenth Excufe. There were fo many feemmg Contraditftons in the Scripture , am fo many firange improbable things, that lcotila not believe it.

Anfw. The contradt&ions were in youi fancy, that did not underftand the word whid you read. Muft the raw unexperienced Learner defpife his book or Teacher ,as oft as in his ig norance he thinks he meets with contradictions Did you think Sod was no wifcr then you^am underftood not himfelf,bccaufe you underftooi him not ?N<# could rccgncile his own word*

becaul

becaufe you could not reconcile them ? Yo« would needs be a Judge of the Law, inftcad of obeyingit,and fpeak evil of it rather then do i*, fan*. 4. n.

2. And thofe things which you called ira- , prdbablc in the word, were the wonders of God, of purpofe to confirm it. If it had not been confirmed by wonders, you would have thought it unproved ^ and yet now it is fo con-firmed, you will not believe the Do&rine, be-caufe the witnefs feems incredible. And that is, becaufc they are matters above the power of man; as if they were therefore above the power of God! You (hall at laft have your eyes fo far opened, as to fee thoffe feeming contradidions reconciled, and the certainty of thofe things which you accounted Improbable : that you tnay be forced to confefs the folly of your Arrogancy and Unbelief; and then God will Judge you in Righteoufnefs, who prcfumed unrighteoufly to Judge him and his word.

The fifteenth Excufe. It feemtdfo unlikely a thing to me^ that the merciful God Jhsuld damn moft of the world to cyerUfting fire, that 1 could not believe it.

Anfw. 1. And did it not feem as unlikely to you, that hr& word ftiould be faife ?

4« Should k npt have fecmed as unlikely

m

that the Governor of the world fhotild be uii-juft, and fuffer bis Law to be unexecuted, and the wor ft to (peed as well as the heft 1 and to fuffer vile finful duft to defpife hismercy,. and abufe his patience, and turn all his Creatures againft him without due punifhment ?

3 • Did you not feel pain and mifery begin in this life ?

4.1 You faw Toads and Serpents which had never finned And you would rather live in any to) rabie tuff ering, then to be a Toad, And is it not Rcafon, that it (hould go worfe with contemptuous {inncrs,then with thofe creatures that never tinned t

5. Could yeu expeft that thofe (hould come 1 to heaven, urn would not believe there was fuch a ftate, but refafed it, and preferred the world before it ? A nd to be out of heaven,is to bcoutofailHappinefs:and he that is fo out I of all happinefs, and knows that he loft it by his ■ownfolly,rauft needs Torment himfelf with fuch considerations, were there no other Tor* ments. And as man is capable of greater felicity then bruits, fo muft he needs be capable of more mifery.

The fixteenth Excufc. The things which God from fed in heaven , and threatnedin Hell, rvere all out of mj fight: and therefore I could not heartilj believe them. Had I but oncefeen them*

(79) ir fpokgmtb one that had feen them, I Jhmli have beenfatisfied y and have contemned the things of the world.

Anfwer. Will you not believe till you fee or feel ? was not Gods Word fufficient Evidence? would you have believed one from the dead that had told you he had feen fuch things ? and would you not believe Stephen that faw them ? AB 7. 56. Or Paul that heard and faw them ? 2 Cor. 12, 3,4. Nor Chrifl: that came pur-pofely from heaven to reveal them i why flefh and blood cannot fee them. You fee not God 1 will you not therefore believe that there is a God? indeed, what ever you imagine, if you, would not Believe Mofes and the Prophets a Chrift and his Apoftles,neitber would you have believed though one had rifen from the dead : For Gods word is more credible then a deacl mans : and Chrift did rife from the dead to atteftit. Bleffed are they that have not feen > and yet believed, Noah faw no rain when he was preparing the Ark: but becaufe he belie-. ved, be made ready and efcaped, Heb. 11.70 when the world that would not Believe^ did perilh. But feeing Gods word was of no more weight with you, and. no knowledge would ferve your turn but by feting and feeling ; you {hali/a» and feel everlaftingly to your forrow.^ The fevcnteenthExcufc* It msfoftritt a Lams

G th*$

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that God would have Ruled me by y and the way to Heaven was fo (irait and difficulty that I could not endure it, I-was not able to deny my fle/b y and live fuch a life\

Anfa i. You were not Able^ becaufeyou were notWilling.Whzt was there but your own wicked hearts that (hould make fuch a life feetn grievous to you ? Every thihg is hard and grievous to him who loachs it, and whofe heart is againft it. The chief thing that God called you to, was to love him, and make him your Delight : and arc Love and Delight fuch grievous things ? It was not grievous to you to love your meat, or drink, or money : It was no hard matter to you to love a friend that loved you : no nor to io ve your fin, which was your enemy : and what (hould make it feem hard to love God, but a wicked heart ? Is not he better and more Lovely thcnrafl rbefe ? And had you but Loved hin),alhhe reft of his fervice would have feemed eafie to you. To think of him, to fpeak of him, to pray to him, to praifc him, yea to deny all and fuffer for him,would have been fweet and pleafant to you, fo far as you had Loved him. It was not God therefore, but your own naughty hearts, that made his work feem grievous to you, and the way to heaven feem hard. He told you truly, that his yoak Was eafie, and his burden light, and his Commandements

were

were not grievous, Af4tth.11.29. 1 John 5.3* They that tryed them found them the very Joy ind Delight of their fouls •, and why could not youdofo?

2 But what if the way to Heaven had been harder then it was? was not heaven worth your labour ? were you affratd of being a lofcr by it? Could not God requite your labour or fuf-ferings ? Doth any Repent when they come to Heaven, that it coft them fo dear to come thither ? And is not hell worfe then the hard-eft way to Heaven ? Seeing you have dio-fen hell to fave you a labour and fuffering in this life, you muft have your choice. And feeing you thought not everlafting life to be worth fo much as God required,that is, the accepting thankfully, and minding, and feeking, and preferring it before this life, you have none to blame for the lofs of it but your felvcs.

The eighteenth Excufe. It was God thai made me ofa fenfualnature : He gave me an Appetite to Meat^and Drin^and Eafaand Lufi . he gavi me that fle/h which ruled me^ how then can he con* demn me, for living according to the nature which he gave me f

Jnfw. He gave that Appetite to be exerri-fcd moderately under the rule of reafon, for thd prefcrvation and propagation of mankindc/buc did he not alfo give you Reafon to govern that Appetite? aod the Revelation pf his will to G % guide

(Zz)

guide that Reafon ? He gave you your flefh, to be a fervant, and noc a matter. Your beaft hath fleftily App-tite without reafon ^ and therefore God hath put him under you who have Reafon that you ftiould Rule him. Will you let your beaft do what he lift, and madly run upon whom he lift, and fay, you do but let him live according to his nature,which God hath given him ? Why God that gave him fuch a nature,did intend him to be Ruled by a higher nature, even by the Reafon which he gave to you : and fohcdidalfoby your flelhandfenw fual Appetite

The ninteenth Excufe. Bxt I lived among fomany baits which enticed this fiefh jhat 1 could not refifl them. My meat was afnare to me,my drinks a fnare, my cLaths, my houfe, my land a fnare y every beamy that 1 [aw was afnare : and the better all thefe were, the (ironger was mj fnare. If God would not have had my heart enr fnared and drawn from him, he Jbould not have putfe many baits in my way. Tea and they were ft Neer to me, and Daily with me, that though l\ was refolved to forbear them before, yet when they were brought to my hand, 1 could not forbear.

Anfw. Is this the thanks that God hath for his mercies ? He fent you all thefe as favours from his own hand; he wrote his own name opon thcra f that ip them you might fee his pow^

er,and wifcdome,' and goodnefs, and fo be lcdt up to the Confideration pf him', that you migbe fall in love with himfelf, who was the fountain, the life, the end of all. And do you overlook God in the creature, and live as without him in the world, and dote upon that which fhould have drawn you to himfelf, and then lay the blame on God ? If he fend a suitor co fpeak to you in his name, and write you a love Letter with his own hand, will you fall in Love with the Meffengers or the Lectcr, and neglcd the Sender, and then blame him that wrote his letter on fo fair a paper, or in fo neat a hand, or that fent k by fuch a comely Meflenger ? Certainly, thefe Excufes are too grofs, to take with the wife and righteous God, or to fcem fuffici-ent to a well informed Confcience.

2. And whereas you fpeak of the power of thefe objefts, was there not much more in God, inChrift,inthepromifedglory, to have drawn your heart another way 2 Why then did not thefe take as much with you as the other ? You could not choofe forfooth, but be enticed with fuch baits as were fitted to your fenfual Appetite, and fuch things as a dog, or a fwine may enjoy a9 well as a man ; but you could choofe jNhenChriQ: and glory were offered you: yea you did choofe to refufc the Offer,and tread them under feet by your negleft. When G 3 Satan

Satan fet your Cup$,and your harlot§,and your profits before you, on one fide ^ did not God fet his favour and everlafting happinefs on the other fide ? And waste wife or equal dealing, to prefer your lufts before that glory ?

3. Moreover it was not in the power of any of thofe baits to force your will, or to nccefii«-tate you to choofe them. They could be but Baits to entice you, and it was ftill in your own choice, whether you would yield to the enticement and choofe them or not. Shall every man be falfe to God that hath any bait to entice him from him ? will you excufe your child or friend, if he would be falfe to you, upon as great en-ticements as thefe ? If a'cup of drink, or a whore, or a little gain, could draw him more then all your love and intereft, I do not think you would hold him excufed.

And whereas you fpeakof the Neermfs and Continnance of thefe allurements,! would fain know, was not God as Neer you, and Continually necr you, to draw you to himfelf ? Faith might have Teen him, though flefh and blood cannot. Did he not ftand by you when you were in your cups and luftful Plcafures? Did he not tell you of the danger, and offer you far better things, if you would obey him and de-fpife thofe baits ? But you would hearken to none of this j you (hould have remembred that

he

cm

he flood over you,and was looking on yoo^and you Choqld have laid as fofeph, Gen. 39.9. How can 1 do this great wickednefs , and fin again/} God ? You had alfo Scripture neer you, and Reafon neer you, and Conference neer vnn^ as well as the bait was neer you. And therefore this is a vain Excufe.

The twentieth Excufe, It was God that let loofe the Devil I* to tempt me: and he was toe fnbttle for me to deal with ; and therefore what wonder if I finned and were overome ?

*sin\w. . 1. He did not let loofe the Devil to conftrain you to fin. He could but entice^ and you might choofe whether you would yield. The Devil could neither make you fin againft your will, noryetNeceilkateyou to be wil-

ling.

2, You were a fure friend to Chrift that while, that would ibrfake him as ofc as you were tempted by the DeVhl. Is that a friend orafervant worthy to be regarded, that will difobey you, or betray you as oft as he is tempted to it ?

2. Will you excufe your fervant, if he leave your work undone, and follow cards, or dice, or the Ale-houfe , and fay I was tempted to ic by one that was cuninger then I? (hall every Murderer or Thief efcape hanging, becaufe the Dcvill was too cunning for him in his Tempts 4 rations

tattons r 1 would you nave tnc jury or tne jujge to take this for a good cxcufe ?

4. And why did you not hearken to God that enticed you the othet way ? Y ou forget whan helps he afforded you to difcover the wiles of Satan, and to vanquifti the Temptation ? He told you it was an enemy that tempted you : and would you hearken to an enemy ? He told you it was a dream,alhadow, a painted pleafure, a guilded carkafs, a lying promtfe,and deceitful vanity by which you were tempted \ And yet would you regard it" before your God ? He told you that ic was your pod,your Saviour, you hope, your everlafting hap^inefs that the Tempter would beguile you of: And yet would you be beguiled? 'He told you,and plainly,-and-often told you that the'Tempcet; would lead you to eternal fire, and undo yo r u ev*rlaftir ; g!y before you wereaware.-and that a faftal hook was covered with that bait: And yet would youfwallow it ?

5. Jt is plain by all this that it was notyeur natural weaknefs of faculties that caufed you to be overcome by the fubtilties of the Devil,as z fil'y child is deceived by a era fey--fellow that overwits him .-But it was yourcarelefnefs^n-eonfideratenefs, yourfenfual inclinations/and vicious difpofition, that drew you to a wilful obeying of the tempter ? and reje&ing the whol-

fom

1pm advice or uinit. l nis tnererore is a two-Ileus Excafe of your fin. 1 The one and twentieth Excufe. But Hoofs youwill not fay that all men have Tree Will / And if my will were net free, how could Ichoofe but fin ?

A n fw. Your will was- not free from Gods Rule and Government • nor was it free from its natural inclination to Good in general; for cither of thefe were more properly flavery. 3. Nor was it free from the Influence of a dark tinderftanding, 4. Nor free from its own con-traded vitious inclination. 5. Nor freed from the Temptations of the flefh, the world and the Devil.

But it was 1. Free from any natural Determination to evil, or to any thing that was doubtfull. 2. And free from theCoa&ion or Violence of any. 3. And free from an irrefift-ible Determination of any exteriour caufe, aD left ordinarily. So that naturally, as men^ you have the power or faculy of determining your own wils, and by your wils, of Ruling your in* Feriour Faculties in a great meafure; yea of Ruling the fenfes and the Phantafie it felf, which doth fo much to difpofe of our Underftanding. And if your wils which are naturally free, arc ye: fo habitually vitious, that they encline you 90 do evil,that is not an excufe, but an Aggravation

vanon gi your nn. jbuc or cms more under the next.

The two and twentieth Excufe. But I have not Power of my [elf to do any thing that is good: what can the creature do ? without Chrifi we can d$ nothing. It is God that mufi give me Ability, or I can have none: andif he had given it me, I had not been an Unbeliever or Impenitent. I can no more Believe ofmyfelf, than lean fulfill the Lm rfmyfelf.

Anfw. i. Thefe are the vain Cavils of learned folly,whichGod wil eafily anfwer in a word. The word [] Power] is taken in feveral fenfes. Sometime, and moft commonly and fitly, for a faculty or a ftrength by which a man £an do his ducy if he WUL This Phyfical Power you have, and the worft of finners have while they are men on earth. Were they a&ually willing, they might acceptably perform fincere obedience ^ and were they Difpofitively willing, # they might a&ually believe and will. And thus the ungodly have Power to believe.

Sometime the word £ Power ] is taken for Authority or Leave ^ for legal or civil Power. And thus you have all not only Power or Liberty to Believe, butalfo a Command which makes it your Duty, and a Threatning adjoyn-cd,which will condemn you if you do not. Sometime the word [ Power ] is taken

Ethically

dination, Habit or Freedom from the contrary habit or difpofition. And in ttys fenfe its true, that none but the Effe&ually called have a Power to Believe. But then obferve, i.That this is but a moral lefs proper ,and not a Phyfi-cal proper Impotency : And therefore Anftin chufeth rather to fay that all men have power to bclieve,but all have not a mllfit Tmh it felf ; becaufe weufe to differencc/W^ from willing* nefs; and willingnefs a&uatethlhe/wm- which we had before. And therefore our Divines choofe rather to call Grace a Habit when they fpeakexa&ly,then a Power; and Dr.Twifs derides the Arminians for talking of t Power fub-je&ed in a Power. 2. Note that this Impotency is but the fame thing with your unwillingnefs and wilful blindnefs,in another word. 3. Note that this Impotency is long of your felves as to the Original, and much more as to the not curing and removing of it.HathGodgiven you no means towards the cureof this difability,which you have negle&ed ? 4. Note that this Impotency isanunjuft excufe,butan Aggravation of your fin.If you were willing to be the fervant of Chrift,and yet were not Able,either becaufe ht would not accept you, or becaufe of a want of natural faculties,or becaufe offomc other natural difficulty which the willmgeji wind could

not

#ot overcome, this were fome Excufc: But tQ be Habitually wilful in refufing Grace, is worfethento be meerly A&u&lly unwilling. If a man havefo accuftomed himfelf to murder, drunkenefs, ftealing or the like wicked-ncfs, fo far that he cannot leave it, will you therefore forgive him, or will any Judge or Jury hold him excufed ? Or rather think him the more unfit for mercy ? 5 Note alfo that the want of a fupernatural Habit, no nor the prefence of the contrary Habit, do not Efficiently determine the will to particular afts, much lefs take away it natural Freedom. 6. And that till Habits attain an utter predominancy, fatleaft; there is a Power remaining in the will torefift them, and ufe means agamft them. Though Eventually the perverfe Inclination may hinder the ufe of it.

The three and twentieth Excuk.l have heard from learned men, that God doth determine all Attions, Natural and Free , as the firfi Efficient Phfical'immediate Caufe : or elfe nothing could j4El. And then it was not long of me that 1 chsfe forbidden 0 bjeth s ,but of him that irre/ijily moved me thereto, and whofe Inftrttment I was.

Anfw. This is a trick of that wifdom which is foolifhnefs with God, and to be deceived by vain Philofophy.

I. The very principle it felf is raoft likely to

^ - " . . be

be falfe, and thofe that tell you this, to errJ Much more, I thiak,may be faid againft it then for it.

2.1 am fare it is either falfe,or reconcileable with God Holinefs , and mans liberty and culpability ^ (o that its a mad thing to deceive your felves with fuch Philofophical uncertainties, when the Truth which you oppofe by it is infallibly certain. That God is not the Author of fin,but man himfelf,who is juftly condemned for it, is undoubtedly true: and would you ob r cure fo clear a Truth, by fearching into poifits beyond humane reach if not unfound,as you conctode them ?

The four and twentieth Excufe. But at leafl, thofe learned Divines among us that doubt of this, do yet fay that the willis neceffarilj and infallibly Determined by the Praftical Vnder-ftanding, and that is as much unrefftibly necessitated by Objefts : and therefore whatever a£t was done by my under ft anding or will, was thus necejfttated, and 1 could not help it. They fay, Liberty is but the Atiing of the faculty agreeably to its nature : And it was God as Creator that gave Adam his faculties*, and God by providential difj>ofe,that prefented allOb]eUs to him,by which his underflanding,andfo his will were unavoidably neceffitated.

Anfw. This is of the fame nature with the

former

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former : uncertain,ifnot certainly falfe. Were this true, for ought we can fee, it would lay all the fin and mifery of this world on God, as the unreliable neceffitatingCaufe^ which becaufe we know infallibly to be falfe, we have no rea-fon to take fuch principles to be true which infer it. The underftanding doth not by a ne-ceffary efficiency Determine the will, but morally ; or rather, is regularly a Condition or neceffary Antecedent, wichout which it may not Determine it felf. Yea the Will by commanding the fenfe and phantafie, doth much to determine the Underftanding. As the eye is not neceffary to my going, but to my geing right ,fe is not the Underftandings Guidance neceffary to my willing (there the fimple Apprehenfion may fufficej but to my Right willing. There are other wayes of Determining the Will. Or if the Underftanding did Determine the Will Efficiently and Neceffarily, it is not every act of the Underftanding that muft do it. If it be fo, when it faith,This rnuft be done, and faith it importunately ; yet not when it only faith, This may be done, or you may venture on it $ which is the common part which it hath in fin.

I am not pleafed that thefe curious Objections fall in the way, nor do I delight to put them into vulgar beads; but finding many

young

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young Schollars and others that have converted with them, affaulted with thefc Tetpptati- / ons, I thought meet to give a touch, and but a touch, to tak? them out of their way : As Mr.Fenner hath done more fully in the Preface to his Hidden Manna,ox\ this laft point, to which I refer you. I only add chis v ?

The will of man in its very Dominion doth bear GodsIraage.lt is a felf Deter raining Power, though it be ijajfed by Habits and needs a Guide. As the Heart and Vital Spirits by which it adeth, are to the reft of the Body, fo is/r to the foul. The Light of Nature hath taught all the world to carry the Guilt of every crime to the rvillof man, and there to leave it, Upon this all Laws and Judgements are grounded. From Ignorance and Intellectual jweaknefs,mefi commonly fetch Excufes for their fauJts; but from the will "they are Aggravated. If we tthink it ftrange that mans will (hould be the firft caufe, fo much as of a finful mode> and anfwer all oc-curing Objections: it may fufficethat we arc certain the Holy Majefty is not the Author of fin., and he is able to make all this as plain as theSun,andeafily anfwer all thefe vaim Excufes, though we (hould be unable. And if we be much ignorant of the frame and motions of our own fouls, and efpecially of that high felf d?tennining principle, Free Will the great

fpring

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spring of our a&ions, and the curious Engine by which God doch Sapientially Govern the world,«it is no wonder, Confidering that the foul can know ic felf but by Reflection, and God gave us a foul ro #/>, rather then to know it felf-, and to know its quaJities and operations, rather then its EfTeiicc. ,

The five and twentieth Excufe. No man can be faved,nor avoid any fin, nor believe in: Chrifl) bstt thofe whom God hath predefimated thereto. I was under an tr r ever fib le Sentence before I was born : and therefore I do nothing but what I was predeftinated to do ; and if God decreed not tofave me, how could 1 help it ?

Anfo. i. Gods Judgements are more plain, but his Decrees or fecrec purpofes are myfte-rious : And to darken certainties, by having recourfe to points obfcurc,is no part of Chrifti-an Wifdom. God told you your Duty in his word, and on what terms you mud be Judged to Life or Death •, Hither fhould you have re-courfe for Direftion, and not to the unfearch-able myfteries of his mind.

2. God decreeth not to Condemn any but for fin. Sin, I fay, is the Caufe of that Condemnation, though not of his Decree.

3. Gods Decrees are aets Immanent in himfelf, and make no change on you, and therefore do not ncceffitate you to (in, any

mors

(9$) more then his fore-knowledge doth. For both caufe only a neccflity of Confequence, which is Logical, as the Divines on both fides do Confefs. And therefore this no more caufed youtofin, then if there had been no fuch Decree. And its a doubt whether that Decree be not negative; a willing fa fpending of the Divine will, as to evil-, or at moft a purpofc to permit it.

The fix and twentieth Excufe. If it be no more^ yet doth it make my perdition unavoidable^ for even Gods foreknowledge doth fo ; for if he foreknow it , all the world cannot hinder it from toming tofafs.

Anfw. Muft God cicher be Ignorant of what you will do, or elfe be the caufe of it ? If you foreknow that the Sun will rife to morrow, that doth not caufe it to rife. If you foreknow that one man will murder another, you arc not the caufe of it by foreknowing iti So is it here.

The feven and twentieth Excufe. God might have hindered my Sin and Damnation if he would.

Anfw. And will you wilfully fin, and think to fcape becaufe God doth not hinder you? The Prince that makes a Law againft murder, could lock you up, and keep you from being a Murderer. But are you excufable if he do pot i H Vii

(96) We are certain that God could have hindered all the fin and death , and confufion, and mifery that is in the world : and we arc as certain that he doth not hinder it ( but by forbidding it, and giving men means againft it; J and we are certain that he is Juft , and Good, and Wife in all . and not bound to hinder it: And what his Reafons are, you may better know hereafter : In the meantime, you had been better have looked to your own Duty.

The eight and twentieth excufe. How could Ibefaved iffhrift did not dje fer me t He dyed but for his EleEl 9 and none could befaved without his Death.

Anfw. He did dye for you, and for more then his Eled, though he abfolutely purpofcd only their falvation. Your fins crucified him, and your debt lay upon him; and be fo far ranfomed you, that nothing but your wilful re-fufal of the benefits could have condemned

you.

The nine and twentieth Excufe. U wat Adams fin that brought me into this Depraved-nefs of will, which 1 can neither cure y nor could prevent.

Anfw. I. If Adam c& away his holinefs,he could no more convey that to us which hecaft away, then a Nobleman that is a Tray tor, can

convey

(91) convey his loft Inheritance or Honours to his fon.

2 You perifti not only for your Original fin, but for re jefting the Recovering mercy of the Redeemer: you might have had Chrift and Life in him for the Accepting.

The thirtieth Excufe. God will require no more then he gives. He gave me not Grace to Repent and Believe; and without his gift I could not have it.

Anfw. i. Godwill juftly require more then he gtveth ; that is, The improvement of his Gifts, as Mat. 25. (hews. He gave Adam but a Power to perfevcre, and not ABnal per fever ance : Yet did he juftly punifh him for want of the Aft ; even for not ufing by his own will the Power which he bad given him.

2. It is long of your fclf if God did not give you Grace to Believe : It was becaufe you wilfully refufed fome preparatory Grace. Chrift found you at a great diitance from him, and he gave you Grace fufficient to have brought you neerer to him than you were; you had Grace fufficient to have made you better than you were, andreftrained many fins, and brought you to the means, when you turned your back on them • though this were not fufficient to caufe you to Believe, it was fufficient to have brought you neprer to Relieving ± and through H 2 your

(98) ^our own wilfulnefs, became not Effetiual • even as Adam had fuffcitnt grace to have ftood which was not Effectual. So chat you had not only Chrift offered to you, if you would but Accept him •, but you had daily and precious helps and means, to have cured your wills, and <:aufed you to Accept him; for negled of which, and fo for not believing, and fo for all your other fins you juftly pcrifh.

The one and thirtie th Excufe. Alas,man is a worm,a dry leaf Job 13.25. a fillj foolijh crea* ture, arid therefore his Attions be not regard** ble,mr deferve fo great a pftnijbmcnt.

An fa. "Though he be a worm, and as nothing to God, and foolifti by (in,yet he is naturally fo noble a creature,that the image of God was on him, Gen. 12. 26. and 5.1. James 3. 9. and the world made his fervants,and Angels his Attendants, Heb. 1.14. fo noble,that Chrift dyed for him, God takes fpecial care of him; he is capable of knowing and enjoying God, and heaven is not thought too good for him if he will obey. And he that is capable of fo great Good, muftbe capable of as great Evil, and his waies not to be fo overlooked by that God that hath undertaken to be his Governor. When it tendeth to Infidelity, the Devil will teactvyou co debafe man, even lower than God would do.

The

(99) The two and thirtieth Excufe, Sin is no Being : and [halt men be damned for that which U

*s4nfa. i. It is fuch a mode as deformeth Gods creature. It is a moral Being. 11 is a Relation of our anions and hearts to Gods will and Law,

2. They that fay, Sin is nothing,fay Pain and Lofs is nothing too. You (hall therefore be paid with one nothing for another. Make light of your mifery,and fayjt is nothing, as you did of your fin,

3 • Will you take this for a good Excufr from your children or fcrvants, if they abufe you ? Or from a Thief or a Murderer ? fhafl he efcape by telling the Judge that his fin was No-thfgfQT ra ther havedeath,which is nothings the Juft reward of it ?

The three and thirtieth Excufe. But fin is a TranJSent thing. At leajl it doth God no harm^ and therefore why fhould he do hs fo much harm for it ?

An fa. i. It hurts not God, becaufe he is above hurt. No thanks to you if he be out of your reach. 2. You may wrong him,when you cannot Hurt him. And the vrong deferves as much as you can bear. If a Traytor endeavour the death of the Prince, in vain, his endea-H 3 vou?

{ IOO)

vour dcferves death,though be never hurt him. You defpife Gods Law and Authority • you caufetheBlafphcmingofhis name, Rom.2.24. He calls it A preffing him as a Cart is preffed with (heaves, Amos 2.13. and a grieving of him.

3. And you wrong his Image,his Church, the publick good, and the fouls of others.

The four and thirtieth Excufe. But Gods nature is fo good and merciful, that fure he mil not damn his ewn creature.

tsfnfa* 1. A merciful Judge will hang a man for afaultagainft man ; By proportion then what is due for fin againft God ?

2. All the death and calamity which you fee in the world, comes from the anger of this merciful God : why then may not future mife-ry come from it ?

3 God knoweth his own mercy better then you do ; and he hath told you how far it (hall extend.

4 He is infinitely merciful • but it is to the Heirs of mercy •, not to the final Rejcders of his mercy.

.5. Hath not God been merciful to thee in bearing with thee fo long, and offering thee Grace in the blood of Chrift, till thou didft wilfully rejeft it ? Thou wilt confefs to thy ever-lafting wo that God was merciful ^ had he not

been

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been fo mercifull, thou wouldft not have been fo miferable for rejedingat.

The five and thirtieth Excufe. I would not fo Torment mine enemy my felf

Anfw. Noreafonyoufhould. It is all one to * wrong you, and to wrong the God of Heaven? God is the only Judge of his own wrongs.

The fixth and thirtieth Excufe. *s4ll men are ftnners -, and I was but a (inner.

Anfw. All were not Impenicent,Unbelieving, Rebellious finners, and therefore all are not unpardoned condemned finners. All did not live after the fle(h, and refufe to the laft to be converted as you did. God will teach you better to difference between finners and finners.

The feven and thirtieth Excufe. But if Chrijl have fatisfed for my fins, and dyed for me, then how can I juftlyfuffer for the fame (ins ? willGod^ punijb one fin twice ?

dnfw. i.Chriftfuflferedfor man intheNa^ tureof man-, but not in your perfon^nor you in him. It was not you that provided the price,but God himielf: Chrift was not mans Deligate in fatisfying,and therefore received not his Inftru-dions from us, nor did it on our terms, but his own. It was not the fame thing which the Law threatned,that Chrift underwent: for that was the Damnation of the finncrhimfelf, and not the fuffering of another for him^it cannot there-H 4 fore

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fore be yours, butonChriftsown terms. He dyed for thy fin, but wich this intent, that for all that, if thou Reftife him, thou (halt dye thy fclf. It is therefore no wrong to thee to dye, for it was not thou that dyedft before: and Chrift will take it for no wrong to him: for be will Judge thee to that Death. It is for refufing a Chrift that dyed for thee, that thou muft pe-ri(h for ever.

The eight and thirtieth Excufe. But I did not Rtfufe Chrift. I believed andtruftedinhimto the lajl ; and Repented of my fens, though I fome-time was overtaken with them.

tAnfw. Had this been true, thy fin would not have condemned thee. But there is no mocking God. He will (hew thee then thy naked heart, and convince thoufands that thought they Believed and Repented a that indeed they did not. By thy works alfo will this be difcorer-ed, that is, by the main bent and fcope of thy life, as Afat.2$. throughout, and fam.2.

The nine and thirtieth Excufe. / did many Good works ; and I hope Cjod willfet thofe againfi my evil works.

Anfw. Thy good works were thy fins, be-caufe indeed they were not good, being not done in fincerity of heart for God. Thcbcft mans works have fome infirmity,which nothing can clenfe but the blood of Chrift, which thou

haft

(103) ^ haftmadclightof,and therefore Daft no part in. If all thy life had been fpentinpcrfeft works except one day, they would not make fatisfa&ion for the fins of that day. For they a*e but part of thy Duty. Wo to him that hath no better a Saviour at Judgement,then his own good works.

The Fortieth Excufe* Hived in poverty and tniferj m earthy and therefore 1 hope 1 have had mjfuftering here jnd/ball not faffer in this world and anotjper too.

i. By that Rule all poor men, and murder, crs.and thieves that are tormented and banged* (houldbefaved. But as Godlinefs hath the promife of this life and that to come, fo Impe-nitency and Wickednefs hath the Threatning of this life and that to come.

2. The Devils and the damned have fuffered much more then you already ^ and yet they arc never the nearer a Deliverance. When thou haft fuffered ten tboufand years, thy pain will be never the nearer ?n end. How then can a little mifery on earth prevent it ? Alas poor foul, thefc are but the foretafts and beginnings of thy forrow. Nothing but pardon through the blood of Chrift could have prevented thy Condemnation • and that thou rejedeft by Infidelity and Impenitcncy, His Sufferings would have faved thee, if thou hadft not Refuted

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fed him • but all thy own Sufferings will ycild thee no Relief.

So much for the anfwering of the Vain Excti-fes which poor Sinners arc ready to make for therafelves ^ Wherein I have been fo large, as that this part I confefs is difproportionable to the reft: but it was for thefe two Reafons.

i. That poor carelefs fouls might fee the vanity of fuch defences ^ and confider, if fuch a worm as I can eafily confute them, how eafily and how terribly will they be all anfwered by their Judge ?

2. I did it the rather, that godly Chriftians might the better underftand how to deal with thefe vain Excufes when they meet with them : which will be daily, if they deal with men in this fad Condition.

X. YV7 E have done with that part of the ™ Judgement which confifteth in the exploration or tryal of the caufe •, we now come to that which is the Conclufion and con-furaimtion of all-and that is, to (hew you what the Sentence will be % and on whom.

And for this, we muft go ftrait to the word of God for our light, it being impoffible for a-ny man to have any particular knowledge of it,

(ios) if Cbrift had not there revealed it unto us. Indeed almoft all the world do acknowledge a Kfe after this, where it (hall go well with the good, and ill with the bad. But who (hall be then accounted Righteous, and who Vnrighteous, and on what terms and grounds, by whom they ftiall be judged, and to what conditon, they know not.

The Sentence in Judgement will be, i .Either on thofe that never had means to know Chrift. 2. Or on thofe that had.

i. For the former, as it lefs concerneth us to enquire of their cafe, fo it is more obfeurely revealed to us in the Scripture. It is certain that they (hall be Judged according to their life of the means which they had, Rom.z.i 1,12,13, 14,15,16.and theTalents which they received, Mat. 25. But that it ever falleth out that he that hath but the One Talent of natural heips > doth improve it to falvation;or that ever they who knew not Chrift, are Juftified and faved without that knowledge (being at age and ufe of reafon ) I find not in the Scriptures. I find indeed that [As many as have finned without Law,fhall alfo perifti without Law : and as many as have finned in the Law,(hall be Judged hj the Lavr.Rom.z. 12.But not that any are Juftified by the works of nature, fuch as are here faid to be mtbtmt Law. I find alfo, that

£They

[They have the work of the Law written in their hearts, their confcicnceSWb bearing wit-nets, and their Thoughts the mean while accu-fing, or elfeExcufing one another, in the day when God (hall Judge the fecrets of men,by Je-fus Chrift according to the Gofpel 1 Rom.2. 15, 16. And I believe it is ajuft Exeufe^nd not an unjnft which is here meant.But it will be but an Excufe fo far as they were guilclefs: and that will be but in tanto^nA not in toto^xn part only; and () not a full Jurtification. A Heathens con-fcience may excufe him from thofe fins which be was never guilty of- but not from all. But ro more of them.

2.The cafe of thofe that have had (heGofpel, is mure plainly opened to us in Gods word. Their Sentence is opened in many places of Scnp-ure,but moft fully in M*th.2$. whence wewillnowcolie&ir.

There we find that Jefus Chrift the Redeemer, as Kmg of the world, (hall /it in Judge menton all men at thclaft; and (hall feparate them one from another, as a Shepherd divideth the Sheep from the Goats, and fo fhall pafs the final Sentence. This Sentence is twofold, according to the different Condition of them that are Judged. To them or the right band,ther*| is a Sentence of Judication, and Adjudication to everlafting glory; To them on the left hand^ there is a Sentence of Condemnation to everlafting Puni(hment. The

(167) The Sentence on each of thefe containeth both the ftate which they arc Judged to, and the rcafon or caufc of the Judgement to that ftate. For as God will not Judge any to Life or Death without juft caufc, fo he will publifh this caufe in his fentence, as it is the manner of Judges to do ^ If you fay, Chrift will not ttfca voice ; Let it fatisfie,that though we know noc the manner, yet if he do it but by mental dif-covery ,as he (hews men what fiiall evetlafting-ly befall them,fo he will (hew them why it (hall fo befall them.

i .The Sentence on them on thei%&*hand,will contain, 1.Their Jpftification and Adjudication to Blejfednefi,znd that both as generally denominated, and as particularly determined, and defcribed. 2. And the caufe of this Judgement, 1 .In general they (hall be pronounced2?/fjf^ Satan would have had them curfed and mife-rable : the Law did curfe them to mifery ■ Many a fearful thought hath poflefTed their own breafts, leaft they fhould prove at laft accurfed and miferable^ But now they hear the contrary from their Judge. All the Promifes in the Gof-pcl could not perfedly overcome thofe their fears; all the comfortable words of the Mini-fters of the Gofpel could not pcrfedUy fubdue them ^ all the tender mercies of God in Chrift did not perfectly fubdue them; But now they

are

arc vanquifhed all for ever. He that once had heard his Redeemer in Judgement call him Bleffed, will never fear being Curfed more.For he that Chrift Bieffcth, (hall be Bleffed indeed. The Defcription of their bleflednefs fol-loweth, Come inherit the Kingdom prepared for you from the foundation of the world. And alfo they are called Blefled Of the Father. Here is the fountain of their Bleflednefs, The Father ^ and the ftate of their bleflednefs in Being the Fathers; Fcr I fuppofe they are called the Blef-fed of the Father, both becaufe the Father blef-feth them, that is, makes them Happy, and becaufe thefe blefled ones are the Fathers own. And fo Chrift willpublifti it to the world in Judgement,thac he came to glorifie the Father, and will proclaim him the Principal Efficient, and Ultimate end of his work of Redemption and the bleflednefs of his Saints; and that hirafelf is (as Mediator) but the way to the Facher. It is the Father that prepared the Kingdom for them, and from the foundati$n of the world, prepared ic- Both for £them] as, chofen ones, and for them a9 future believers and Righteous ones. It is called a Kingdom, partly in refped to God the King, in whofe glory we lhall partake in our places: and partly Metaphorically from the Dignity of our Condition. Forfoitisthatourfelvesare fa id to be made

Kings,

Kings, 2teM.6. and 5.1. i Pn.2>9- and not that wc arc properly Kings; for then we nuift have Subjefts who muft be Governed by us.

Thus wc fee their Bleflednefs in the Fountain, end and ftate of Dignity. As to the Receptive A A on their part.it is expreflcd by two words; one fignifying their firft entrance on it, £ome : the other their Pojfeffion, Inherit : that is, poffefs it as given by the Father, and Re* deemed by the Son, and hold it in this Tenure forever.

The true Believer was convinced in this life, that indeed there was no true blefTednefs, but this enjoyment of God in the Kingdom of heaven. The Lord revealed this to his heart by his Word and Spirit: And therefore he contemned the feeraing happinefs on earth,and laid up for himfelf a Treafure in heaven, and made him friends with the Mammon of unrighteouf-nefs, and ventured all his hope in this vefTel. And now he findeth the wifdom of that choice in a rich return. God made him fo wife a Merchant as to fell AH for this Pearl of greateft price: and therefore now he (hall find the gain. As there is no other true Happinefs but God in glory ^ fo is there nothing more fait able and welcom to the true Believer. O how welcome will the face of that God be, whom he lovid, whom he foxght, whom he

longed

longed and waited for. How welcome will that Kingdom be which he lived inHopc oflwhichhc parted with All for! and fuffcred for in the flelhlHow glad will he be to fee the Blcffed foce of his Redeemer, who by his manifold Grace hath brought him unco this / I leave the believing foul to think of it, and to make ic the daily matter of his Delightful Meditation ; What an unconceivable Joy in one moment,thisSentence of Chrift will fill his foul wi th. Undoubtedly it is now quite paft our comprehenfiomthough our imperfect forethoughts of it may well make our lives a condriual Feaft.

Were it but our Jullification from rfie Ac-cufations of Satan, who would have us Condemned either as yj<wrj in general, or as Impenitent, Unbelieving Rebels, againft him that Redeemed u$,in/jw/W,itwouldliftupthe heads of the Saints in that day : After all the fears of our own hearts,and the flanderous Accufations of Satan and the world,Thatwe were either impenitent Infidel?,orHypocrites 5 Chrift will then Juftifie us,and pronounce us Righteous.So much for the Condition u -which they are Judged.

2. The Rcafon or Caufe of this Juftificati-on of the Saints, is given us both i. In a ge* neral denormnation,and 2.In a particular Description. 1. In General, it is becaufe they were Righteous > as is evident, Mat. 25.46*

The

Cm;

fjhe Righteous Jball go into life Everlafting* And indeed it is the bufineft of every juft Judge to juftifie the righteous, and condemn the unrighteous. And (hall not the Judge of all the earth judge righteoufly?Gm 18.25 .God makes men Righteous before he Judges them fo : and Judgeth them Righteous Becaufe they are fos He that abominateth that man who faith to the Righteous,Thou art wicked,or to the wicked, Thou art Righteous y who Juftifieth the wicked,andCondcmneth theRighteous;will certainly never do fo himfelf.

Indeed he will Juftifie them that are finnersj but not againft the Accufation that they are fin* ners ; but againft the Accufation, that they are guilty offHnifbmentforfin : but that is, becaufe he firft made them juft •, and fo Juftifiable, by pardoning their fin, through the blood of Chrift.

And its true alfo, that he will Juftifie thofe that were r*ieked,but not thofe that are rrickgd z but Judgement findeth them as Death teaveth them, and he will not take them for wicked; that are fanftified and eleanfed of their former wickednefs. So that Chrift will firft pardon them before he Juftifie them againft the charge of being finners in general •, and he will firft give men Faith, Repentance, and new Obedience, before he will Juftifie them againft the

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charge of being Impenitent, Infidels or Hypocrites, and confequently unpardoned, and doubly guilty of damnation. This twofold righteoufnefs he will firft Give men, and (o conftitute them Juft, before he will Declare it, and Sentence them juft.

2. The Reafon of the Sentence, particularly Defcribed, is from their Faith and Love to Chrift, exprefled in their Obedience, felf-deny al and forfaking all for him. For I was hungry and ye fed me •, 1 was thirjly and ye gave me drinks I was aftranger and ye tookjne m\ Naked and ye cloathed me : 1 was fck^andye viftted me ; 1 was In frifon and ye came to me. Verily I fay unto yon, in as much as je have dvnt it to one of the leajl of'[theft my Brethren ye have done it unto me, Mat. 25 ,3$. to 41. Here is 1. The caufal conjunftion for. 2. And the Caufeor Reafon it felf.

Concerning both which, obfervc, 1. How it is that mans obedience and felf denyal is the Reafon and Caufe of his Juftification. j 2. Why it is that God will have the Reafon or Gaufe thus declared in the Sentence.

For the firft, obferve that its one thing to gitc a Reafon of the Sentence, and anocher thing to exprefs the Caufe of the Benefit, Given us by the promife, and Judged to us by the Sentence. Man? Obedience was no proper

Caufe

Caufe why God did in this life Give pardon of fin to us, or a Right to glory : much lefs of his Giving Chrift to dye for us. And therefore as to our Conftitutive Juftification atourCon-verfion, we muft noi fay or think, thu God dothjuftifieus, For, or Becanfe of any works of our Obedience, Legal or Evangelical. But when God hath fo Juftified us, when he comes to give a Reafon of his Sentence in Judgement, he may and will fetch that Reafon partly from our Ooedience, or our performance of the Conditions of the New Covenant. For as in this life, we had a Righteoufnefs confifling in free pardon of all (in through the blood of Chrift, and a Righteonfnefs confiding in our perfcntl performance of the Conditions of the promifc which giveth that pardon and continued it to us : fo at Judgement we (hall ac* cordingly be juftified. And as our Evangelical perfonal Righteoufnefs, commonly called Inherent , was at firft only in our Faith and Re-] pentance, and Difpofition to obey .* but after-* ward in our aftual fincere Obedience, in which fenfe we are Conftitutively Juftified or made Righteous here by our works, in James hia fenfe, fames 2.24. fo accordingly a double Reafon will be affigned of our fentential Juftification; one from our pardon by Cbrifts blood and merits j vjfcich will prove our Right to Ira-I 2 punkj

n*4j

punity and to Glory. The other from tmt own Faith and holy Obedience, which wil! prove our Right to that pardon throughChnft;, and to the free Gift of a Righc to glory :and fo this laft is to be pleaded in fubordination co the former. For Chrift is become the Author of Eternal falvation to all them that Obey him. H^.5.9. He therefore that will be faved, muft have a C/?™'/? tofavehim as the Author, and an Obedience co that Chrift as the Condition of that falvation; and consequently both muft be declared in the Judgement.

The Reafon why the Judge doth mention our Good works, rather then our Belitving 5 may be becaufethofeholy ^elf-denying expref* fions of Faith and Love to Chrift do contain or certainly imply Faith in them, as the life of the tree is in the fruit % but faith doth contain our works of Obedience but only as their caufe. Thefc works aifo are 2 part of the perfonal Righteoufnefs which is to be enquired after, xhat is,we (hall not be judged righteous,meerly becaufe we have Believed, but alfo becauie we have added to our Faith vertue , and have improved our Talents, and have loved Chrift to the hazard of all for his fake. For it is not only or principally for the goodnefs of the work confidered in it felf, or the good that is done by it to the poor; but it is as thefe works did ex

prcfs our Faith and Love to Chrift by deiag him the moft coftly and hazardous fervice-that by Faith we could fee Chrift in a poor beggar or a prifoner; and coald love Chrift in thefe better then our worldly goods or liberties-which we muft part with, or hazard by the works that are here mentioned.

2. The Reafons why Chrift will fopublick-ly Declare the perfo'nal righteoufnefs of men,to be the Reafon.or Caufe.of his juftifying fen-tence, it is becauie it is the bufinefs of that day, not only to glorifie Gods meer Love and Mercy, but eminently to glorifie his Remunerative juftice ^ and not only to exprefs his love to the Eleft, as fuch, but to exprefs his love to them as Faithful and Obedient, and fuch as have de-nyed all for Chrift, and loved God above all & And to (hew his juftice to the men,and faithfuK' nefs in fulfilling all his promifes, and alfo his hoiinefs in the high eftimation of the holinefs of his people. I fhall exprefs this in the words of a Learned Divine (Dr. Twifs againtt Mr. Cmon t pag.40 ) Was there no more in Gods intention when he eleBed fome y then the manifeflation ef the riches of his glorious grace? Did not God pur" pofe alfo to manifefi the glory of his Remunerative fuflice ? It is not Hndenjahle that God mil be^ flow Salvation on all his EleS ( of ripe years ) fy way of reward and Crown of righteQ*feefs# I i Tfthiefa

ivhich God the Righteous fudge mil give? 2 Tim* 4. 2Thcf. I. It is great pittj this is not confi-dered^ as ufually it is net : Efpeciallj for the moment ohs Confequence thereof in my Judgement. So far he. So much of the Sentence of Juftification which lhall be patted by Chrift at Judgement upon th$ Righteous.

2. We are next to confider of the Sentence of Condemnation which (hall then by Chrift be paffed on the unrighteous. Which is deli. vered to us by Chrift, Mat.25 . in the fame order as the former.

This Sentence contained], 1. The Condemnation it felf. 2. The Reafon or Caufe of it.

The Condemnation expreffeth the mifcry which they are Judged to. 1. Generally in the Denomination, Curfed. 2. Particularly by Defcription of their Curfed ftate.

To be curfed , is to be a people deft mated and adjudged to utter unhappinefs -, to all kind of mifery without remedy.

2. Their Curfed condition is defcribed in the Bext words .Depart from me into Everlajiing fin prepared for the'Devil and his Angels.

1. Depart: From whom ? from the God that made them in his Image* From the Redeemer that bought them by the price of his blood, and

oi&red

("7;.

offered to favc them freely,for all their unwor* ihynefs, and many a time intreated them to Accept his offer, that their fouls might live. From the Holy Ghoft the San&ifier and comforter of the faithful, who ftrove with their hearts, till they quenched and expelled him. O fad Departing / who would not then choofe rather to Depart from all the friends he had in the world, and from any thing imaginable ; from his life, from himfelf, if it werepofiible, then from Chrift ? Depart: from what ? why from the prefence of the Judge 5 from all further hopes of falvacion for ever : from all pof-fibility of ever being faved, and Jiving in the joy ful inheritance of the Righteous. Depart : Not from Gods Eflential prefence,for that will bewithchem to their everlafting mifery, but from the prefence of his Grace, in that meafurc as they enjoyed it. Depart ; Not from your flelhly pleafures, and honours, and profits ©f the world •, thefe were all gone and paft already : and there was no further need to bid them, Depart from thefe : Houfes and Lands were gone. Mirth and Recreations were gone.. Their fweet mor fds and cu ps were gone. A11 the Honour that men could give them was gone, before they were fet at Chrifts bar to be Judged. But from all expectations of ever eojoying thefe again, or ever tafting their for-1 4 itm

mcr Dclights^from thefe they muft Depart: hot from their fin fox that will go with them. But the Liberty of committing that part of it which was fweet to them, as Gluttony, Drunkennefs y Whoredom, Idlencfs, and all Voluptuoufnefs 9 from thefe they muft Depart. But this is con-fequential ; It is Chrift and the poffibility of falvation, that they arc Sentenced to Be fart from.

But whither muft they Depart ? i. Into fire* 2. Into that fire which was prepared for the Devil and his Angels. 3. Into eYerlafting fire.

I. Not into a Purifying, but a Tormenting fire. Whether Elementary or not; whether properly or Metaphorically called fire, let us not vainly trouble our felves to enquire. It is" enough to know, that as fire is one of the raoft grievous Tormentors of theflcfh, fo grievous will be thofe infernal Torments to the whole man, foul and body; fuch as is raoft fidy rcpre-fented to us under the notion of fire, and of burning* It is eafie for a fecurc unbelieving foul to read and hear of it ^ but woe , and ten thoufand woes to chem that muft endure it! In this life they had their good things, tfhenic went harder as to the fiefti with better men ; but now they are tormented, when the godly arecomforted,as£#^ 16.25.

(ug) 2. But why is it called a fire prepared for ihi Devil and his Angels ? 2. What is this Devil that hath Angels? 2. Who are his Angels? j. When was it prepared for them ? 4. Was ic notalfoprepared for wicked men? To chefc m order.

1. Itfeemsby many paffages in Scripture, that there is an Order among Spirits, both Good and Bad ; and that there is one Devil that is the Prin ce over the reft.

2. It feems therefore that its the reft of the evil fpirits, that are called his Angels. And fome think that the wicked who ferved him in this life, (hall be numbred with his, Angels in the life to come. Indeed the Apoftle calls him TheGodofthis world, 2 O.4.4. as is ordinarily Judged by Expofkors;and the Prince of the power of the Ayr, the Spirit that now worketh in the children of difobedience. Eph.Z.2. And he calleth falfe feducing Teachers the Miniftersof Satan. 2 Cor. 11.15. But that wicked men arc here meant as part of his Angels, is not clear.

3. If it be the preparation of Gods purpofe that is here meant, then it was from Eternity ; but if it be any Commination of God as Ruler of the Angels, then was this fire prepared for them Conditionally,from the beginning of that Commination, and was Dm t^them at their Ml

% It fcems that the Reafon why here i7nO inention of preparing Hell-fire for the wicked J but only for the Devil;, is not becaufe indeed it •mas not prepared alfo for the wicked ; but to note that it is thcTorraent which was firfi prepared for, or afiigned to the Devils, thereby fliewing the greatnek of the mifery of the wicked, that the Devil and his Angels rnaft be their] Companions. Though fome think, as is faidi before,that the reafon why wicked men are not; mentioned here, is,becaufe they are part of the Angels of the Devil, and fo included. And fome think it is purpofely to manifeft Gods General Love to mankind, that prepared not Hell for them, but they caft themfclves into the Hell prepared for the Devils. But the firft feems to be the true fenfe.

And how apparently Righteous are the Judgements of the Lord ! that thofe men who would here entertain the Devil into their heart! and daily familiari:y,fhou1d be then entertained by him into his place of Torments, and there remain forever in his fociety ! Though few entertained him into Vifible familiarity with their bodies as Witches do, who fo make him their JFamilUr ; vet all wicked men do entertain him in o more full and conftant familiarity with tbcii fouls then thefe witches do with their bodies how familiar is be in their thoughts, to fil

rhem

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:hem with vanity ,luft, or revenge / How familiar is he in their hearts to fill them with cove-:oufnefs,malice, pride, or the like evils ? and to banifh all thoughts of returning to God,and to quench every motion that tendeth to their recovery ? Hotf familiar is be with them, even when they feem to be worfhiping God in the publikt Affcrablies, ftealing the word out of their hearts, filling them with vain and wan-dring thoughts, blinding their minds that they cannot underftand the plaineft words that we arc able to Ipeak to them, and filling them with a proud rebellion againft the Diredtion of their Teachers, and an obftinate refufal to be ruled by them, be the matter never fo necefTary to their own falvation? How familar are tbcfe evil Spirits in their houfes, filling them with ignorance, worldlinefs, and ungodlincfs, and turning out Gods fervicc,fo that they io not pray together once in a day, or perhaps at all ? How familiarly doth Satan ufe their tongues, in curfing,fwearing,lying, ribaldry .backbiting, or flandring?and is it not juft withGod to make thefe fiends their familiars in Torment, with whom they entrtained (uchfamiliarity in fin ? AsChrift with all the Bleffed Angels and Saints will make but one Kingdom or fomily^and (hall live altogether in perpetual Delights; fotbe Devil and all his HelHflv Angels and wicked

mm

men (hall make but one houfe-hold- and fhafi live altogether in perpetual mifery. O poor J finners 1 you are not troubled now at his pre-fence and power in your hearts- but will] you not then be troubled at his prefence and] tormenting power ? As long as you do rioci fee him, let iSim do what he will with >ou,it grieves you little or nothing at all » but what will you fay when you muft fee him, and ebide with him for ever ? Oh Sirs, his name is eafilj heard, but his company will be terrible to the ftouteft heart alive. He fhewethyou a fmU ling face when he tempteth you, but he hath a grimmer face to fhe# you, when temptations nave conquered you, and torments muft fuc-ceed \ As thofe that write of Witches, fay, he appeareth at firft to them in fomc comely tempting fhape, till he have them faft tyed to him • and then he beats them, and affrights them, and feldom appears to them but in fome ugly hew. Believe it, poor finners, you do not hear or fee the word of him, when you are merry about your finful Pleafures, and Rejoycing in your Hopes of the Commodities or Preferment of the world : he bath another kind 6f Voice which you muft hear, and another face to (hew you, that will make you know* £ little better, whom you had to do with! You would be afraid now to meet him in the dark:

what;

tin)

what will you be to live with him in everlafting Sarknefs? Then you will know who it was that you entertained and obeyed, and plaid with in your fins.

3. And as the Text tells us, that it \safire prepared for the Devil and his <*s4ngels : So it telleth us, that it is An everlafting fire. It had a beginning, but it fhall have no end. if thefe wretches would havechofen the fervice of God, they would have met with no difficulty or trouble, but what would have had a fpeedy end* Poverty and Injuries would have had an end: fcorns and abufes would have had an end : fading, humiliation, forrow for fin, watching, and fighting againft our fpiritual enemies,would all have had an end. But to avoid thefe,they chofe that eafe, that pleafure, which bath brought them to that torment which never will have end. I have faid fo much of thefe things already in my Book called the Saints Reft, that I will now fay but this much. Ic is one of the wonders of the world, how men that do believe, or think they do believe this word of Chrift to be true, that the wickedJballgo into Evtrlafting fire, can yet venture on fin fo boldly, and live initfofearlefly, or fleep quietly till they are out of this unfpcakable Danger ! Only the Commonnefsofit,and the known wickednefg of mans heart, doth make this lefs wonderful

And

And were there nothing elfc to convince w that tinners are Mad and Dead as to fpiricual rhings, this were enough-, Thac ever the great-eft pleafures or profits of the world,or the mofl: enticing baits that the Devil can offer them, fhouldonce prevail with them to forget thefe endlefs things, and draw them to rejed anE-ver!aftingGlory,and caft thcrafelves defpetately into Sverlafiing fire; Yea and all this under daily warnings and inftrudions • and when its told them before hand by the God of Truth him-felf I For the Lords fake, Sirs,and for your fouls fakes, if you care not what Minifters fay, or what fuch as I fay,yet will you fobcrly read now and then this 25. Chapter of Matthew, and Regard what is told you by him that muftbc your Judge ! and now and then bethink your (elves fobcrly, whether thefe are matters for wife men to mike light of ? and what it is to be Everlaftingly in Heaven or in Hell fire. 2 We have feen what is the Penalty contained in the fentenceagainft theungodly; Thenext thing that the Text dire&s us to,is the Caufe or Reafon of the Sentence, verf. 42. For I was hnngrj,andj/e gave me no meat y &c.Thc Reafon is not given exprefly either for their fin againft the Law of works, that is, Becaufe they were finners, and not prfeftly Innocent ^Nor ycc f ,iT from

0*5) from their unbelief which is the great fin againft the Law of Grace : Bin it is given from their not expreffing their Faith and Love to Chrift in works of mercy and felf-denyal. A nd why is this (o ?

i. We muft not fuppofe that thefe words of Chrift do exprefs the whole Judicial procefs in every point •, but the chief parts. It is fuppofed that ail men are convided of being finnersa-gainft the perfed: Law of the Creator, and that they are guilty of Death for that fin: and tbac there is no way but by Chi ill to obtain delive-rance.But becaufe all this muft be acknowledged by the righteous thernfelves, as well as by the wicked, therefore Chrift doth not mention this,but that only which is the turning point or caufe in the Judgement. For it is not all fin-nersthat (ball be finally Condemned,but all, rropcnicent,Unbelieving fkiners^who have Re* belled finally againft their Redeemer.

2. And the reafon why Faith it felf is not exprefTed, is. i. Becaufe it is clearly iroplyed, and fo is love to Chrift as Redeemer: in tbac they (hould have Relieved fhrifi himfelFin his members: that is, as its expreffed, Matth % 10.42. they (hould ha*e received a Prophet in the name of a Prophet* and a Difciple in the name of a Difciple • All (hould be done for Chrifts fake j which could not be, unlefs

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they Believed in him, and Loved him. 2. Alfo becaufe that the bare Ad of Believing is not all that Chrift requireth to a mans final Juftifica-tion and Salvation ; But holy felf-denying O-bediencemuft be added. And therefore this is given as the Reafon of their Condemnation that they did not fo obey.

We muft obferve alfo, that Chrift here put-teth the fpecial for the general; that is, one way of felf-denying Obedience, and exprefti on of Love, inftead of fuch Obedience in general I For all men have not ability to relieve thofe in mifery,being perhaps fomeof them poor themselves. But all have that Love and felf-denyal, which will fome way exprefs it felf. And all have heart9 and a Difpofition to do thus, if they bad ability ; without fuch a Difpofition, none can be faved.

It is the fond conceit of fome, that if they have any love to the godly 3 orwi(h them well, it is enough to prove them happy .But Chrift here purpofely lets us know that whoever doth not Love him at fo high a rate, as that he can part with his fubftance or any thing in the world,to thofe ufes which he (hall require them, even to relieve his fervants in want and fufferings for the maftcrs fake,that man is none of ChriftsDif-ciple, nor will be owned by him at the laft.

XI. THE

X I* TP H E next point that we come to, is i to (hew you the Properties of this Sentence at judgement.

When man had broken the Law of his Creator at the firft, he was lyable to the Sentence of Death, and God presently fate in judgement on him, and Sentenced him to fome pare of the Punifhment which he had deferved ; but upon the Interposition of the Son, he before the reft, refolvcd on a way that might tend to bis Recovery; and Death is due yet to every finner for every fin which he commits, till a pardon do acquit him. But this Sentence which will pafs on finners at the laft judgement, doth much differ from that which was pafled on the firft fin, or which is Due according to the Law of works alone ^ for,

i. As to the Penalty, called the pain of Lofs, the firft judgement did deprive man of the fa-* vour of his Creator, but the fecond will deprive him of the favour both of the Creator and Redeemer-the firft judgement deprived him of the Benefits of Innocency: the fecond deprives him of the Benefits of Redemption ^ the lofs of his hopes and poflibility of a pardon; of the Spirit, of Juftiikation and Adoption, and of the bene-K fic«

f"8)

fits which Conditionally were promifed and offered hirn ^ chefearethe Punifhments of the laft Judgement, which the Law of works did never threaten to the firft man, or to any, a it flood alone.

Alfo the iofs of glory as recovered,is the proper penalty of the violated Law of Grace: which is more then the firft lofs. As if a man (hould lofchis Parfe tfae fecond time,whcn another hath once found ft for him,or rather as if a Tray tor Redeemed by another, and having his life and honours offered him,if he will thankfully accept it and come in,(hould by his refufal & ob'tinacy,lofe this recovered lif^which is offered him;w ch is an addition to his former penalty.

Befides that the Higher degree of Glory will be loft, which Chrift would beftow on him, more than was loft at firft. The very work of the Saints in heaven, will be to Praife and Glo-rifie him that Redeemed them ; and the Father i in him^which would not have been the work of rnan,if he had been innocent.

2. As to the pain of fence,the laft Judgement by the Redeemer will Sentence them to a far forer punifhraent then would have befaln them ^ if no Saviour had been offered them, Heb.io. 29. The confeience of ssddam if he had not been Redeemed, would neve- have tormented him for aejeftinga Redeemer,nor for refufing

( ™9)

or abufing his gracious offers, and his mercies • nor for the forfeiting of a Recovered Happi. nefs; nor for refufing the eafie terms of the Gofpel, which would have given him Chrift and Salvation for the Accepting; nor for neg-ledingany means that tended to Recovery: no nor for refufing Repentance unto Life, nor for difdbeying a Redeemer that bought him by his blood. As all thefe are the penalties of the Redeemers Law and judgement, fo is it a forcr penalty then Confcience would have infli&ed mcerly for not being perfe&ly innocent ; and they will be far foarer gripings and gnawings of the never-dying worm for the abufe of thefe Talents, than if we had been never trailed with any after our fir ft forfeiture. Yea and God himfelf will accordingly proportion his punifh-ments. So that you fee that privatively and pofitively,or as to their Lofs and their Feeling, the Redeemer will pafs on them a heavier doom then the Creator did, or would have done according to the firft Law to perfed man.

3. Another Property of the judgement bf Chrift, is, that It will-be Final, Peremptory, and Excluding all further hopes or poffibilities of. 4 Remedy. So was not the firft Judgement of the Creator upon fain man. Though the La?? of pure Nature knew no Remedy, nor gave man any hope of a Redeemer: yet did it ribc K % exclude

(HO)

exclude a Remedy, nor pat in any bar again one; but God was free to Recover his Creature' if he pleated. But in the Law of Grace he hath refolved, that there fhall be no more fa-l crifice for fin,but a fearful looking for of Judgement and fire which fhall devour the adverfarie, Beb. 10.26.27. and that the fire (hall be E-verlafting, the worm fhall not dye, and the fire! fhall not be quenched, Mat.2%. alt. Mat. 13. 42,50. fobn 5.27. Mat.$.26. Mat.3. 12.and 'L*ks3* 17. Marks. 43, 44, 45.46,48- He that now breaketh that pure Law that requirctb perfeft innocency ( as we have all done) may fly to the Promifeof Grace in Chrift, and Appeal to the Law of Liberty, or deliverance, to be Judged by that. But he that falls under the penalty of that Law which fhould have faved him, as all final Unbelievers and Imptni-tent Ungodly perfonsdo, harh no other to Appeal to. Chrift would have been a SanSuary and Refuge to thee from the Law of works, hadft thou but Come in to him : But who (hall be a Refuge to thee from the wrath of Chrift ? The Gofpel would have freed thee from the Curfe of the Law of works,if thou hadft but believed and obeyed it: But what fhall free thee from the Condemnation of the Gofpel ? Had there no Accufation lain againft thee, but that thou waft in general a finner, that is, that thou

waft

waft not perfectly Innocent, Chrift would have anfwercd that charge by bis blood. Buc feeing thou art alfo guilty of thofe fpecial lins which he never fhed his blood for, who (hall deliver thee from that Accufa.rion ? When Chrift gave hirafelfa ranfom for finners, it was with this rcfolution both in the Father and himfelf, that none fhould ever be Pardoned Juftified or Saved by that ranfom, that did not in the time of this life, fincerely return to God by Faith in the Redeemer, and live in fincere obedience to him, and perfevcring herein. So that he plainly excepted final Infidelity,lmpenitency andRebel-lion from pardon ; He never dyed for the final non-performance of the conditions of the New covenant. So that his judgement for thefe will be peremptory and rexnediiefs.If you fay, Why cannot God find out a remedy for this fin, as well as he did lor the firft ? I fay, God cannot lye, Tit. 1.2. He muft be True and Faithful, as neceffarily as he muft be God, becatifeof the Abfolute perfection of his nature $ and he hath faid and refolvcd, that there (hall be no more remedy.

Many other Properties of Gods judgement general there are, as that Rightcoufnefs, Impartiality inflexibility,and the like, which be-raufe I would not make my Difcourfe too long, I will pafs over, contenting my felf with the K 3 mention

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menrion of thcfc which arc Proper to the Judgment of the Redeemer according to his own Lawsinfpecial.

XII. THE twelfth and laft thing which I I promifed to unfold,is, The Execu^ tionoftbis Judgement. Here I fhould (hew you both the certainty of the Execution, and by whom it will be, and how : but having done all this already in the third Part of the forefaid Book^of Reft, I (hall now only give this brief touch of ir.

No fooner is the dreadful Sentence part, Goje cur fed into Ever lafting fire y but away they muft begone : There is no delay : muchlcfs any Reprieve co be expefted; and yet much lefi is there any hope of an Efcape. If the Judge once hy,Take him faylor^nd ifChrift fay ,7*4? him Devils , joh that Ruled and Deceived him, now Torment him, all the world cannot refcue one fuch foul. It will be in vain to look about! for help. Alas there is none but Chriftl can help you; and he will not, becaufe you refuted his help: Nay, we may fay, He can not; not for want of Power; but becaufe he is True and Juft, and therefore will make good that word which you believed nor. It is in vain then to cry to hils to fail on you,and the mountains!

tains to cover you from the prefencegfhim thatfittethonthe Throne. It will be in vain now to Repent, and wifh you had not fleighted your falvation, nor Ibid it for a little pleafure to your flefh.lt will be then in vai« to cry Lord y £ord, open to us -, O /parens ; 0 pity us ; O do not caji us into thefe hideous flames ! J)o not turn us among Devils I do not Torment thy Redeemed ones in this fi<e 1 All this will be then too hte.

Poor finncr,whoever thou art that readeft or heareft thefe lines, i befeech thee in companion to thy foul, Conlider, How fearful the cafe of that man will be, that is newly doomed to the JEverlaftingfire, and is haled to the Execution without Remedy I And what mad men arc thoffp that now do no more to prevent fych a mifery, when they mi^ht do ic on fuch eafie terms, and now have fo fair an opportunity in their hands ?

The time was when Repentance might have donctheegood; butThen all thy -Repeating* be in vain. Now while the day of thy Visitation l&ftetb, hadft thou but a heart to pray and cry for mercy,in faith and fervency through Chrift $ thou mightcft be heard* But then Praying and Crying will do no good, fliouldfl thou roar out in the extremity of thy horror and smaze? n.$nt, and befeech the Lord Jefus but to for-K 4 l giv^

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give thee one fin, or to fend thee on earth once more, and jto try thee once again in the flefh, whether thou wouldft not love him, and lead an holy life, it would be all in vain. Shouldft thou befeech him by all the mercifulnefs of his nature, by all his fuflferings and bloody death, by all the merciful proraifes of his Gofpel, it would be all in vain. Nay, (houldft thou beg but one daies reprieval, or to (lay one hour before thou were caft into thofe flames, it would not be heard; it would do thee no good. How carneftly did a deceafed Gentleman, Lukfi6. 24. beg of Abraham for one drop of water from the tip of Lazarus 9 s finger to cool his tongue, becaufe he was tormented in the flame ? And what the better was he ? He was fent to Remember that he had his Good things in this life •, and that Remembrance would torment him more. And do not wonder or think much at this,that Chrift will not then be intreated by the ungodly. You (hall then have a Remember too from Chrift or Confcience. He may foon flop thy mouth, and leave thee fpcechlefs, and fay, Remember , man x that I did one day fend thee 4 Meffage of peace , and thou wouldft not hear it. 1 once didjloop to 'Befeech thee to return and thou jvou/dft not hear.! be fought thee by the tender mer-sies of God ; / be fought thee by all the Love that Jbadfiewedthefe; by my holy Life ^ by my cur-

fed

035) \fed Death: by the Riches of my Grace: by the offers of my Glory: and I could not get thee to for* fake the world Jo deny theflefi, to leave one beloved fin for all this ! Ibefought thee over and over again}/ fent many a Minifier to thee in my namei I waited on thee many a day , and year , and all would not do : thou wouldft not Conftder> Return and Live : And now it is too Ute : my fentence is paft, and cannot be recalled: Away from me thou worker of iniquity, Mat.7.22^23.

Ah Sirs,what a cafe then is the poor defperate (inner left in / How can I write this, or how can you that read or hear it,without trembling once think of the Condition that fuch forlorn wretches will be in ! When they look abovS them,and fee the God that hath forfaken them, becaufe they forfook him firft-, when they look about them, and fee the Saints on one hand whom they defpifed,now fentenced unro Glory : and the wicked on the other hand whom they accompanied and imitated, now Judged with them toeverlaftingmifery:wben they look below them, and fee the flames that they muftabide in,even for evermoretand when the Devils begin to hale them to the Executi-omOh poor fouls!Now what would they give for a Chrift,for a promife,for a time of Repen-tance,for a Sermon of mercy, which once they flept under,or made no account of/ How is the

cafe

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cafe altered aow with them.! who would think that thefe are the fame men, that made light of all this on earth, that fo ftoutly fcorned the re-proofs of the word, that would be worldly, and fleflily, and drunk, and proud, Jet Preachers fay what they would • and perhaps hated thofe that did give them warning. Now they are of another minde; bur all too late. Oh were there any place for Refiftance, how would they draw back, and lay hold of any thing, before they would be dragged away into thofe flames I But there is no refilling«; Sarans Temptations might have been refifted,but hisExecutions ca$-noc •, Gods Judgements might have been Prevented by Faith and Prayer, Repentance and a holy life: but they'cannot be refitted when thev are not prevented.Glad would the raifera-ble (inner be,if he might but tarn to nothing find ceafe tohe^ or that he might be anything rather than a reafonable creature ; but thefe wiflies are all in vain. There is one Time, and ens Way of a [inner s Deliverance; If he fail in that one, he perijhsth for ever : all the world cannot help him after that. 2 Cor. 6. 2. J have heard thee in a time accepted ■ and in the day of falvation have 1 faccoredthee:Beheld now is the Accepted time : behold now is the day of falvation. Now he faith, Rev. 3. 20. Behold, J (land 0 the door and knock, ; If any man hear my voice

as>4

and open the door, J will come to him, and mil fup with him, and he with me. Bub for the time to corse hereafter, hear what he faith, Prov.i. 24,25,26. Becaufe I have called and ye Refu-fed, 1 have fir eched out m) hand, and * 0 man regarded, But ye have fet at mught^ all mj counsels, and would none of my Reproof: lalfo will laugh at jour Calamitj ; J will mocl^ when jour fear cometh : when your fear cometh as Defolation, and jour deftruttion cometh a whirlcwind : when diftrefs and anguijh cometh uponjou ': then /ball thej call upon me, but I will not sAnfwer; theyjhallfeekjne early, but theyjhall net find me, for that the j hated knowledge, and did not choofe the fear of the Lord ^ They would none of my counfels : they defpifedallmj Reproof j -, therefore Jball the j eat of the fruit of their own way, and be filled with their own devices ; for the Turning away of the fimple Jball flay them, and theprofpe-rity of fool j flail deflroy them • But who fo harkz neth to me, Jball dwel fafely, and Jball be quiet from fear of evil. I have recited all thefe words that you may fee and confider, whether I have fpoke any other thing than God himfelf hath plainly told you of.

Having faid this much of the Certainty of the Execution, I fhould next have fptffce fome-what of the manner and the Inftruments, and have (hewed how God will be for ever the

Principal

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Principal Caufc,and Satan and their own Confidences the Inflruments, in part: and in what mannerCohfcienccwill doits part,and how impoffible it will be to quiet or refift it. But having fpoke fo much of all this already elfe-where, as is faid before, I will forbear here to repeat it, leaving the Reader that defireth it, there toperufeit.

TheVfes.

Vfe. I. T>Eloved hearers, it was not to fill J3 your fancies with news chat God fent mc hither this day; nor co tell you of matters chat nothing concern you : nor by fome terrible words to bring you to an hours amazement and no more : But it is to tell you of things that your eyes (hall fee, and to fore-cell you of your danger while it may be pre. vented, chat your precious fouls may be faved at the laft, and you may ftand before God with comfort at that day: But becaufe this will not be every mans cafe, no nor the cafe of moft, I mutt in the name of Chrift defire you to make this day an enquiry into your own fouls, and as in the prefence of God let your hearts make anfwer to thefe few Queftions which 1 (haU propound and debate with you.

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6)jt. i. T~>kO jou foundlj Believe this Bo* Ly Urine which Ihave preached to you f What fay you Sirs ? do you verily Belitve it as a moft certain Truth, that you and I, and all the world muft ftand atGodsbarr and be Judged to everlafting Joy or Torment? I hope you do ail infimefort Believe this: but blame me not if I be jealous whether you found-ly believe it, while we fee in the world fo lit* tleofthccffe&offucha Belief. I confefslam forced to think that there is more infidelity then faith among us, when I fee more ungod-lynefs then godlynefs among us: And 1 can hardly believe that man that will fay or fwear that he believech thefe things, and yet liveth as carelcfly and carnally as an Infidel. I know that no man can love to be damned *, yea I know that every man that hath a reasonable foul, hath naturally fome love to himfelf, and a fear of a danger which he verily apprehendeth; he therefore that liveth without all fear,I muft think liveth without all apprehenfion of his danger. Cuftom hath taught men to hold thefe things as the Opinion of the Country-, but if men foundly believed them, furely we flbould fee ftranger effe&s of fuch a faith, then in the

mod

C Ho,) moft we do fee. Doth the fleepy foul that liveth in fecurity, and followed) this world as eagerly ] as if he had no greater matters to mind -, that never once trembled at the thoughts of this great day, nor once asked his own foul in good fadnefs, My foul, How doji thou thinks then to efeafe ? 1 fay, doch this man believe that beis going to this Judgement ? Well, Sirs, whether you believe it or not,you will find it true ; and believe it you mull before you can be fefc.For if you do not Believe it, you will never make ready. Let me therefore perfwade you in the fear of God to confider, that it is a matter of undoubted Truth.

i. Confider that it is the exprefs word of theGod of Truth jrevcaled in Scripture as plainly as you can defire. So that you cannot be unbelieving without denying Gods Word, or giving him thelye, ^^.13.38,39,40,41,42, 43,49,50. Mat. 25. throughout, Rem. 2.5. 6,7,8,9,10, 1 6. and 1.32. John. 5.28,29. The hour is coming in which all that are in the graves/ball hear his voice 9 and /hall come forth :. they that have done good, unto the refurreftion of life,and they that have done evil unto the Refurrc ttion of damnation,Btb 9.27. It ii anointed to all men once to dye, and after thit, the Judgement* Rom. 14.9,12. So then every one of usjhallgive Accountofhimftlfta God* Rev. 20.12. And 1

f*w

faw the dead/mat and great ft and before Godvand the Books were opened:and another bookjvas of en* ed^which is the Book^oflife ^ and the dead were Judged out ofthofe things which were written in the books according to their works. Mat. 12.3 6. 37. But I fay unto you that every idle word that men/ball fpeal^t hey fhall give account thereof at the day of Judgement ; For bj thy words thou fhalt be fufttfied, and by thy words thou /halt be condemned. Many more ftidfi exprefs Texts of Scripture do put the Truth of this Judgement out ofall queftion toall that believe the Scrip, ture, and will underftand it. There is no place left for a Controverfie in the point: It is made as fure to us as the Word of the living God can make it 1 And he that will queftion that, what will he Believe ? What fay you Sirs / Dare you doubt of this which the God of Heaven hath fo poiitively affirmed ? I hope you dare not.

2. Confidcr, it is a matter part of your faith, if you arc Chriftians, and a fundamental Article of your Creed, that Chrift (hall come again to Juige the quick and the dead. So that you muft Believe it, or renounce your Chriftia-nity, and then you renounce Chrift and all the hopes of mercy that you have in him. Its im. poflible that you fhould foundly Believe in Chrift, and not believe his Judgement and Life Ererlafting: becaufcas he came to bring

Life and immortality to light in the Gofpef, iTim.i.io. fo it was the end of his Incarna-tion,Death and Refurredion,to bring you thi- I ther • and its pare of his honour and office which he purchafed with his blood, to be the Lord and Judge of all the world, Rom. 14.9. ?oh.$.t2. If therefore you believe not heartily this Judgement, deal plainly and openly, and fay you are Infidels, and caft away the hypocritical vizor of Chri(Hanity,and let us know you, and take you as you are.

3. Confider that it is a Truth that is known by die very light of nature, that there (hall be a happinefs for the Righteous, and a mifery for the wicked after this life : which is evident,

1. In that we have undenyablc natural rea-fon for it* 1. God is the Righteous governor of the world, and therefore muft make a difference among his Subje&s, according to the nature ot their waies: which we fee is not done here, w/iere the wicked profper, and the good are amifted • therefore it muft be hereafter.

2. We fee there is a neceflity that God (hould make promifes and threatnings of ever-lafting happinefs or raifery,for the right governing of the world; for we certainly perceive that no lower things will keep men from dc-ftroyingaU humane fociety, and living worfe

then

then bruit beads h and if there be a neceffity of making fuch threats and promifes, then there is certainly a neceffity of fulfilling them. For God needeth no lye or means of deceiving, to rule the world.

2. And as we fee it by Reafon, fo by certain experience, thatthisisdcfcernableby the light of nature ^ for all the world, or alraoft all do believe it. Even thofe nations jvhere the Gofpel never came,and have nothing but what they have by nature, aven the raoft barbarous Indians acknowledge fome life after this , and a difference of men according as they are here : therefore you muft believe thus much,or renounce your common reafon and humanity, as well as your Chriftianity. Let me therefore perfwade you all in the fear of God to confirm your fouls in the belief of this, as if you had heard Chrift or an Angel from Heaven fay to you, Oh man, thou art bafting to judgement.

t ^' 2 ' \A Y neXt QH e ^ on * s > Whcftw XSjLjoh do ever foberly cwfider of this great day ? Sirs, do you ufe when you are alone to think with your felves,how certain and how dreadful it will be? how faft it is coming on ? and what you (hall do ? and what anfwec you mean to make at that day ? are your minds L ' ta*

taken up with thefe confiderations ? Tell rae, is it fo, or not?

Alas Sirs! Is this a matter to be forgotten ? Is not that man even worfe then mad, that is going to Gods judgement and never think* of it ? when if they were to be tryed for their lives at the next Affize, they would think of it, and think again, and caft ioo times which way to efcape.Methinks you fhould rather forget to go to be J at night, or to cat your meat,or do your work, then forget fo gfeat a m'attcr'as this.

Truly, I have often in my ferious thoughts been ready to wonder thac men can think of ai-mo3 any thing elfe, when they have fo great a thing to think of. What , forget that which you mull: remember for ever ! forget that which (hould force remembrance, yea and doth force it with fome, whether they will or noc ! A poor defpairing foul cannot forget it: He thinks which way ever he goes fee is ready I to be judged. Oh therefore Beloved, Fix thefe thoughts as deep in your hearts as thoughts can go. Oh be like that holy man, that thought which way ever he went,he heard the Trumpet found, and the voice of the Angel qating to the world, Arifeye dead, and come to Judgement. You have warning of it from God and man, to caufe you to remember it; do not then forget it. It will be a cold excufe

another

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another day, Lord, I for gate this day, or elfe i might have been ready: you dare noc fure truft to fuch excufcs.

Jga. 3. \A Y nextqueftiontoyou,is,flW i VI are jqh affeHed with the Confederation of this day ? Barely to think of it will not ferve : to think of fuch a day as this with a dull and fenflefs hearth's a fi gn of fearful ftupi-dity. Did the knees of King Beljhazzar knock together with trembling,when he faw the handwriting on the wall ? Dan. 5.6. How then {hould thy heart be affe&ed that feeth the hand* writing of God as a fummons to his bar ?

When I began to preach of thefe things long ago, I confefs the matters feemed tome fo terrible, that I was afraid that people would have run out of theirs wits with fear • but a little experience (hewed me, that many are like a dog that is bred up in. a forge or furnace, that being ufed to it, can fleep though the hammers arc beating,and the fire and hot iron flaming about him,when another that had never feen it,would be amazed at the fight. When men have! heard us 7 years together ; yea 20 years, to talk of a day of Judgeraent,and they fee it not, nor feel any hurt, they think it is but talk, and begin to make nothing of it. This is^heir thanks to L 2 God

God for his patience : Becaufc his Sentence is not executed fpeedilytherefore their hearts ar$ fet in them to do evil, Ecclef.8. i i. As if God were flack of his promife,as fome men account flacknefs, 2 Pet. 3. 9. when one day with him is as a 1 ooo.years,and a 1000.years as one day. What if we teli you 20 years together that you mull dye, will you not believe us, be-caufe you have lived fd long and feen no death comming ?

Three or four things there be that fhould bring any matter to the heart. 1. If it be a matter of exceeding weight. 2. If it concern not others only, but our Tel ves. 3. I fit be certain. 4. If neer.

All thefe. things are here to be found, and therefore how fhould your hearts be moved at the Confederation of this great day !

1/ What mattter can be mentioned with the Tongue of man of greater moment ? For the poor creature to {land -before his Maker and Redeemer, to be judged to everiafting Joy or Torment ? Alas / all the matters of this world are pJayes, and toyes, and dreams to this •, Matters ofprofit or difprofit are nothing to it, • Matters of credit or discredit are unworthy to be named with it; Matters of temporal life or death are nothing to it. We fee the poo: fcruit beafts go every day to the daughter, an<

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we make no great matter: of it, though their life be as dear to them a* ours to us. To be Judged to an Everlafting death or torment, this is the great danger chat one would think fhould fhake the ftouteft heart to confider it^ and awake the dulleft finner to prevent it.

2. Its a matter that concerneth every one of your [elves , and every man or woman that ever lived upon the earth, or ever (hall do •, I am not fpeaking to you of the affairs of fome far Country that are nothing to you but only ro marvail at -, which you never faw, nor ever fliall do 5 no; U is thy own feif man or woman that heareft rae this day that (halt as furcly appear before the Judgement-feat of Chrift, as the Lord liveth, and as he is true and faithful -, and that is as fure as thou liveft on this eartb, or as the heaven is over thee. That man that heareth all this with themoft carelefs blockifti heart,(hall be awakened and (land with the reft at that day; that man that never thought of it, but fpent his time in worldly matters,fliall leave all and there appear 5 that man that will not believe thefe things to be true, but make a jeft of them, (hall fee and feel what he would not" Believe^and he alfofhall be there; the godly that waited in hope for that day, as the day of their full Deliverance and Coronation, they (hall be there; Thofe that have lain in the duft, L 3 tJKcfer

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thefe 5000. years (hall rife again, and all ftand there. Hearer, whoever thou art, believe it, thou maift better think to live without meat,to fee without light, to efcape death, and abide for ever on earth, then to keep away from that Appearance. Willing or unwilling, thou fbalt be there. And fhould not a matter then that fo concerneth thy /elf, go necr to thy heartland awake thee from thy fecurity ?

3. That it is a matter of unquestionable certainty , I have partly (hewed you already, and more would do if I were preaching to known Infidels.If the carelefs world bad any juft reafon to think it were uncertain, their carelcfsnefs were more excufable.Methinks a man (hould be affe&ed with that which he is certain (hall come to pafs, in a manner as if it wci;e now in doing. 1 The/. 5.2 Te perfe&ly know that the day of the Lerdfo cornet &,&c faith the Apoftle.

4. This day is not only certain, but it is neer ; and therefore (hould affeft you the more. I confefs, if it were never fo far off, yet feeing it will come at laft, it (hould be carefully regarded ; But when the Judge is at the door, fames 5.9. and we are almoft at the bar, and itisfoftiorta time to this Affize, what foul that is not dead will be fecure ?

Alas, Sirs I what is a little time when it is gone ? how quickly (hall you and I be all in

another

another world, and our fouls receive their particular Judgement, anu fo wait till the body be raifed and judged to the fame Condition ? It is not a i oo. years in all likelyhood,till every foul of us (hall be in heaven or hell: and its like, not half or a quarter of that time, but it will be fo with the greater part of us: and what is a year or two or a i oo*? how fpeedily is it come? how many a foul that is now in heaven or hell, within a ioo years dwelt in the places that you now dwell in, and fate in the feats you now fit in? And now their time is paft, what is it? Alas • how quickly will it be fo with us 1 You know not when you go to bed>but you may be judged by the next morning: or when you rife, but you may be j'udged before night; but certainly you know that (hortly it will be; and ftiould not this then belaid to heart? Yea the General judgement will not be long : For certainly we live in the end of the world.

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gu. 4. A yTYnextQueftionis.W^^^rf i V J yon ready for this dreadful Judgment when it comes , er not ? Seeing it is jour [elves then muft be tryed, I think it concerns you to fee that you be prepared. How often hath Chrift warned usin the Gofpcl, that we bcalwaies ready , becaufe we know not the day or hour of his coming ? J^r/7.24.44.42 and 25.13. iThef.$.6. and told us how fad a time it will be to thofe that are unready ? Mat.2$. 11,12* Did men but well know what a meeting and greeting there will be between Chrift and an unready foul,it would fure ftartle them, and make them look about them. What fay you Beloved Hearers, are you ready for judgement, or are you not? Mcthinksa man that knowefh he fhafl be judged, fhouldask himfelf the queftion every day of fys life; Am I ready to give up my Account to God ? Do not you ufe to ask this of your own hearts ? un-lefs you be carelefs whether you be favedor damned, me thinks you fhould, and ask it ft-rioujly.

Qu. But who be they that are ready ? how fhall 1 know whether Ibe ready or not ?

Anfw. There is a twofold readinefs. 1. When*

you

you are in a/^/* cafe. 2. When you are in a comfortable cafe, in regard of that day. The latter is very defir able ,but the firft is of abfolate necejfity : this therefore is it that you muft principally enquire after.

In General, all thofe, and only thofe are ready for Judgement,who (hall be juftified and faved, and not condemned when Judgement comes •, They that have a good caufe in a Gof-pel fcnfe. It may be known before hand who thefe are^ for ChriftJudgeth,as I told you, by his Law. And therefore find out whom it is that the Law of grace doth juftifie or condemn, and you may certainly know whom the Judge will Juftifie or condemn-, for he Judgcth righteoufly,

If you further ask me who thefe are • remember that I told you before that every man that irPerfonally righteous by fulfilling the Conditions of Salvation in the Gofpel, (hall be faved •, and he that is found unrighteous, as having not fulfiHed them, (hall perifh at that day,

Qu. who are thofe ?

Anfw. I will tell you them in a few words, left you (hould forget, becaufeitis a matter that your Salvation or Damnation dependeth upon.

1. The foul that unfeignedly repenteth of his former finful courfe, and turneth from it in

heart and life, and loveth the way of godlinef which he hated.and hateth the way of fin whicfc he loved,and is become throughly a New Creature, being born again and fandified by the Spirit of Chrift,(hall be Juftified : but all others] (hall certainly be condemned. .

Good news to repenting converted finners but fad to Impenitent, and him that knows not what this means.

2. Thac foul that feeling his mifery under fin, and the power of Satan, and the wrath of God, doth believe what Chrift hath done and fuffer-ed for n?,ans reftaurarion and Salvation, and thankfully accepteih him as his only Saviour and Lord, on the terms that he is offered in the Gofpel, and to thofe ends, even to Juftifiehim, sad fanftifie and guide him, and bring him at laft to everlafting glory-,that foul (hall be Jufti-fieu at Judgement: and he that doth not, (hall becondemed.

Or in (hort, in Scripture phrafe, He that be-lieveth Jhall be faved^andhe that believeth not Jhalibe condemned, Mar. 16.16.

3. The foul that hath had fo much knowledge of the goodnefs of God, and his love to roan in Creation, Redemption, and the following mercies, and hath had fo much convi&ion of the vanity of all creatures, as thereupon to Love God more then all things below, fo that

hi

he hath the chiefeft room in the heart, and is preferred before all creatures ordinarily # in a time of try al: that foul (hall be Juftified ac Judgement and all others {hall be condemned.

4. That foul that is fo apprehenfive of the absolute Soveraingty of God as Creator and Redeemer, and of the Righteoufnefs of his Law, and the Goodnefs of his holy way, as that he is firmly Refolved to obey him before all others, and doth accordingly give up him-felf to ftudy his will, of purpofe that he may o-bey it, and doth walk in thefe holy waics, and hath fo far mortified the flefh, and fubdued the world and the Devil, that the Authority and Word of God can do more with him, then any other -, and doth ordinarily prevail againft all the perfwafion and interefl: ofthe fkui, fo that the main fcope and bent ofthe heart and life is ftill for God ^ and when he finneth, he rifeth again by true Repentance; I fay thac foul, and that only, (hall be Juftified in Judgement, and be faved.

5. That foul that hath fuch Believing thoughts ofthe lifetocome,that he taketh the promifed blcfTednefs for bis portion, and is refolved to venture all elfe upon it, and in hope of this glory, doth fet light comparatively by all things in this world and waitethforit as theendofthislife,choofingany fuffering that

God'

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Godfhall call him to, rather then to lofe&is hopes of that felicity, and thus perfevereth to the end: I fay that foul, and none but that, (hall be Juftified in Judgement, and cfcape Damnation.

In thefe five marks I have told you truly and briefly, who (hall be Juftified and faved, and who ftiall be condemned at the day of Judgement. And if you would have them all in five words, they are but the Defcription of thefe five Graces, Repentance, Faith, Love, Obedience, Hope.

But though I have laid thefe clofe together for your ufe,yet left you (hould think that in fo weighty a cafe lam too fhort in the proof of what I fo determine of, I will tell you in the exprefs words of many Scripture Texts, who fhall be Juftified, and who (hall be condemned.

\Jfohn 3.3. Except a man be born again, he cannot enter into the Kingdom of God. Heb. 12.14. Without holinefs none (hall fee God. Luk- 13. 3, 5. Except ye repent, ye (hall all like wife perifh. Acts 26. 38. I fend I thee to open their eyes and turn them from' darknefs to light, and from the power of Satan unto God, that they may receive forgive-nefs of (ins, and an Inheritance among the fan-&ified by Faith that is in me. fob. 3 ♦ 15,16.

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(155) } 7> T 8 5 1 9- Whoever believeth in him (hall not pcrifti, but have everlafting life: he that believeth on him,is not condemned;he thatbelieveth not, is condemned already, becaufe he hath not Believed in the name of the only begotten Son of God; and this is the condemnation, that light is come into the toorld, and men loved darknefs rather then light, becaufe their deeds were evil, ^fe 5.28,29, The hour is coming, in which all that are in the graves (hall hear his voice,and (hall come forth, they that have done good to the Refurre&ion of life, and they that have done evil to the Refurre&ion of damnation. Jldat-2%.%0. Caft the unprofitable fervant into outer darknefs, there fhall be weeping and gnaftiing of Teeth ^Luk. 19.27. But thofe mine enemies which would not that Ifhould raign over them, bring hither and flay them before me, Mat.zz. 12,13. Friend, how cameft thou in hither, not having on a wedding garment ? And he was fpeechlefs. Then faid the King to the fervants: Bind him hand and foot, and take him way, and caft him into outer darknefs, &c. Mat. 5.20. For I fay unto you, that except your Righteoufnefs exceed the Righteoufnefs of the Scribes and Pharifees,ye fhall in no wife enter into the Kingdom of heaven. Mat. 7. 21. Not every one that faith, Lord, Lord, (hall enter into the King,

dom

dora of Heaven; but he that doth the will o; my Father which is in Heaven. H^.5.6. Hel is become the Author of eternal falvation to all them that obey him. Rev. 22.14. Bleffed are they that do his Commandments, that they may have right to the tree of life, and may en term by the Gate into the City, Rom.%.1.11 - There i* then no condemnation to them that are in Chrift Jefus,that walk not after the flefh, but after the Spirk.For if yelive after the flefli, ye (hail dye; but if ye through the Spirit do morufie the deeds of the body, ye (hall live, Rom.8.9. If any man have not the Spirit of Chri 1, he is none of his. GaL 5. 18. But if yc be Led of the Spirit, yc arc not under the Law. GaL 6. 7,8. Be not deceived: God is not mocked: for whatfoever a man foweth, that (hall he alfo reap: for he that foweth to the fle(h, (hall of the flefli reap Corruption« but he that foweth to the Spirit, (hall of the Spirit reap life EverlafHng. Mmk.6.zi. For where your Treafure is,there will your heart be alfo^ReadPyi/.i.and many other Texts to this purpofe, of which fome are cited in my Diredions for Peace of Confciencc •, Dir.i 1. p.115.116.

And thus I have told you from Gods Word, how you may know whether you are ready for Judgement •, which is the

fourth

(157) Fourth thing that I would advife you to enquire after.

O Sirs, what (hift do you make to keep your fouls from Continual Terrours, as long as you remain unready for Judgement ? How do you keep the Thoughts of ic out of youf mind, that they do not break vour fleep 3 and meet you in your bu{inefs 5 and haqnt you every way you go, while Judgement is fo neer, and you are fo unready r But I flba I proceed to my next Qiie-fiion.

Qu. 5. AND in thelaft place, to thofc J~\ of jou .thacare notyetReady, nor in a Condition whertin you may be fafeac that day ; my QuefUon is t How r ' are you refolvedto prepare for judgement forth? time to come? Will )on do no more than you have done hitherto ? Or will you now fet your felves wirh all your might,to make preparation for fo great a day ? me thinks you fhould be now pall all demurs, delays or further doubt-ingsabout fuchabufinefs •, and by the confi-deration of what 1 have faid already, you fhould be fully Refolved to lofe no more time, but prefently to awake, and fet upon the work* Me thinks you fhould all fay, We will do any thing that the Lord {hail Direft us to do,

rather

(iS3)

rather then we will be unready for this final doomlO that there were but fuch hearts in you, that you were truly witling to follow the graci ous Guidance of the Lord, and to ufe but thofe fweec and reafonable means which he hath prescribed you in his Word, that you may be ready for that day ! Alas, it is no hard matter for me to telLyou, or my ielf, what it is that we muft do, if we will be happy; and it is no very hard matcer to Do it fofar as we are truly willing • but the difficulty is to be truly and throughly willing to this work. If I (hall teil you what you muft do for preparation 5 (hall I not lofe my labour? Will you refolveand promife in the ftrength of Grace, that you will faithfully and fpeedily endeavour to pra&ife it, whoever (hall gainfay it ? U pon hope of this, I will fet you down fomc brief Direftions, which you muft follow, if ever you will with comfort look the Lord Jefus in the face at the hour of Death, or in the Day of Judgement.

The

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THE firft Dire&ion is this, Set that your fouls be Jincerely efiablifhedin the Belief of this judgement and evtrlafting life .-For if you do not foundly believe it, you will not ferioufly prepare for it. If you have the Judgement and belief of an Infidel, you cannot have the Heart or the Life of a Chriftian. Unbelief (huts out the moft of the world from heaven; fee that it do not fo by you. If you fay, You cannot Believe what you would: I anfwer,Feed not your unbelief by wilfulnefs,or unreafonablenefs • ufe Gods means to overcome it, and (hut not your eyes againft the light, and then try the iffuc, H*£.3.12,13,15,16,17,18,19,

THE fecondDiredion. Labour diligently to have a found understanding of the nature tf the Laws and Judgement of God. On whafc terms it is that hedealeth with mankinde: and on what terms he will Judge them to Life or Death: and what the Reward and Puniftiment is. For if you know not the Law by which you muft be Judged, you cannot know how to preparefor the Judgement. Study the Scripture H therefore

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*hercfore,and mark who they be that God pro-mifeth to fave, and who they be that he threat-neth to Condemn. For according to that Word will the Judgement pafs.

T!

^HE third Diredion. See that you tafy it as the very bafinefs of your Lives , to make ready for that ^j.Underftand that you have no Other bufinefs in this world, but what doth neceflariiy depend on this. What: elfe have you to do, but to provide for everlaiiing ? and to ufe means to fuftain your own bodies and others, of purpofe for this work, till it be happily done ? Live therefore as men that make this the main fcope and care of their lives; and let all things elfe come in but on rhe by. Remember every morning when you awake, that you muft fpend that day in preparation for your Account, and that God doth give it you for that end. When you go to bed, ex. amine your hearts, what you have done that day in preparation for your laft Day : And take that time as loft which doth nothing to this end.

THE

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TH E fourth Dirc&ion. Vfe frequently to thinks of the Certainty , neernefs and dreadfulnefs of that day, to kjtep Life in your idffeEtions and Endeavours ; left by Inconfide-ratenefs your fouls grow (lupid and negligent^ Otherwife, becaufe it is out of fight, the heart will be apt to grow hardened and fe-curc. And do not think of it fleightly, as a common thing, but purpofely fet your felvcs to think of it, that it may rouze you up to fuch Affeftions and Endeavours as in fome meafure are anfwerable to the nature of the thing.

Tl

^E fifth Direftion. Labour to have a lively feeling on thy heart , of the evil and weight of that fin which thou art guilty of \ and of the mifery into which it hath brought thee y and would further bring thee if thou be not delivered, and fo u feel the need of a Deliverer. This mult prepare thee to partake of Chrift now ^ and if thou partake not of him now, thou canft not be favcd by him Then. It is thefe fouls that now make light Hz of

(i6i) of their fin and roifery, that muft then feel them fo heavy, as to be preffed by them into the infernal flames. And thole that nm feel little need of a Saviour, they fhall then have none to fave them, when they feel their heed.

THE fixth Diredion. Vnderfland and Believe the fufficiency of that Ranfom and Satisfaction to fnftice, which Chrifi hath made for thy fins and for the voorld^ and how freely and miverfallj it is offered in the Gofpel. Thy fin is not uncurable or unpardonable, nor thy mifery rcmedilefs ^ God hath provided a remedy in his Son Chrift, and brought it fo neer thy hands,that nothing but thy negle&ing, or wilful refufing it, can deprive thee of the Benefit. Settle thy foul in this belief.

THE

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HPHE feveftth Dire&ion. Vnderfiand and ■*■ Believe, that for all Chrifls fatisfaSion r there is an Abfolute Neceffity of found Faith and Repentance to be in thy own felf y be* fore thou can(i be a member of him , or be Pardoned, Adopted, or fnjiified by his blood. He dyed not for final Infidelity and Impeni-tency, as predominant in any foul. As the Law of his Father which occafioned his Suffering, required perfeft Obedience, or fuftering : So his own Law, which he hath made for the conveyance of his Benefits, doth require yet true Faith and Repentance of men themfelves, before they (hall be pardoned by him; and finccre Obedience and Pcrfeve-ranee, before they (hall be glorified.

TH E eighth Dirc&ion. Reft not therefore in an unrenewed, un/knUifieid ft ate ^ that is , till this Faith and Ref entente be wrought on thy own foul, and thou be truly broken off from thy former ftnful courfe, and from all things in this world; and art Dedicated, Devoted and Refigned unto God. Seeing this change muft be made, and thefe graces muft be had, or thou muft certainly perifh: in the fear of God, fee that thou give no eafc to thy minde till thou art thus changed. Be content with nothing till this be done. Delay not another day. How canft thou live merrily, or fleep quietly in fuch a Condition , as if thou fhouldft dye in it, thou fhouldft perifli for ever ? Especially when thou art every hour uncertain whether thou fhalt fee another hour, and not be prefently fnatcht away by death ? Methinks while thou art info fad a cafe, which way ever thou art going, or what ever thou art doing, it fhould fiill come into thy thoughts, Ob what if 1 fhould dye before I be Regenerate, and have part in Chrlft !

THE

TH E ninth Dire&ion. Let it be the daily care of thy foul , to mortifie thy fie/hly defires, and overcome this werld ; and Uveas in a continual Conflict with Satan, which will not be ended till thy life do end.* If any thing deftroy thee by drawing away tny heart from God, it will be thy carnal felf, thy flefhlyde-fires, and the allurements of this world, which is the matter that they feed upon. This therefore muft be the earneft work of thy life , to fubdue this flefh, and fet light by this world, and rcfift the Devil, that by thefe would deftroy thee. It is the corn-mon cafe of miferable hypocrites, that at firft they lift themfelves under Chrift.as for a fight, but they prefently forget their ftatc and work ^ and when they are once in their own conceit Regenerate, they think themfelves fo fafe, that there is no further dan-, ger •, arid thereupon they do lay down their Arms, and take that which theyjnifcall their Chriftian Liberty, and indulge and pleafe that flefh which they promifed to mortifie/ and clofe with the world which, they promifed to contemn, and fo give uprfcem-j felves to the Devil, whom they promifeii! M 4 to

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to fight againft. If once you apprehend that all your Religion lieth in meer Believing, that all (hall go well with you, and that the bitternefs of death is paft, and in a forbearance of fome difgraceful fins, and being much in the Exercife of your Gifts, and in. external waies of Duty, and giving God a Cheap and^jpiaufible obedience in thofe things only ^which the Flefti can fpare • you are then fain into that deceitful hypocrifie, which will as furely condemn you , as open prophanenefs, if you get not out of it. You muft live as in a fight, or you cannot overcome. You muft live loofe from all things in this world, if you will be ready for another. You muft not live after the flefh, but mortifie it by the Spirit, if you would not dye, but live for ever, Rom&.ii. Thefc things are not indifferent, but of flat nc-ceflity.

THE tenth Direction. Bo all jour works-as men that muft be judged for them. It is not enough (at leaft in point of Duty and Comfort) that you Judge this preparation in General to be the main bufinefs ef your lives, but you fhould alfo order

your

(I6 7 ) your particular ssittions by thefe Thought^ and meafure them by their Refpetts to this approaching Day. Before you venture on them, enquire whether they will bear weight in Judgement, and be fweet or bitter when they are brought to tryal ? Both for matter and manner, this muft be obferved, Oh that you would Remember this when Temptations are upon you, When you are Tempted to give up your f minds to the world, and drown your felves in earthly cares, will you bethink you foberly whether you would hear of this at Judgement ? and whether the world will be then as fweet as now ? and whether this be the bell preparation for your Tryal: When you are Tempted to be Drunk, or to fpendyour precious time in Alehoufes, or vain unpro-j fitable company, or at Cards or Dice, or any finful or needlefs fports-, bethink you then, Whether this will be comfortable at the Reckoning ? and whether time be no more worth to one that is fo neer eternity, and muft make fo ftrift an accout of his Hours ? and whether there be not many better works before you, in which you might fpend your time to your greater advantage, and to your greater comfort when it comes to a Review ? When you

ar^

arc tempted to wantonnefs, fornication, o any other fleftily intemperance, bethink yot fobcrly/with what face thefe Anions wit appear at Judgement, and whether the; will be then pleafant or difpleafant to you So when you are tempted to negleA th< daily worshipping of God in your families and the Catechifing and Teaching of youj children or fervanrs, efpecially on the Lordi Day, bethink your felves thea, WhatacJ count you will give of this to Chrift. when he that entrufted you with the care 01 your children and fervants, (hall call you td a reckoning for the performance of thai truft ?

The like muft be Remembrcd in the very manner of our Duties. How diligently fhould a Mtnifter ftudy ? how earneftly fliould he perfwade ? how unweariedly fhould he bear all oppofitions and ungrateful returns ? and how carefully fhould he watch over each particular foul of his charge fas far as is poffibte ) when he Remembers that he muft fhortiy be Accountable for all in Judgement ? And how importunate fhould we all be with finners for their Con-verfion, when we confider that we our felves alfo muft ftiorcly be Judged ? Can a roan be cold and dead in prayer, that hath any

true

xueapprehenfion of that Judgement upon his nind, where he cnuft be accountable for all his prayers and performances ? O Remember, and irioufly Remember, when you ftand before :he Minifter to hear the word, and when you ire on your knees to God in prayer, in what i manner that fame perfon, even your felves uuft fliortly ftand at the Barr of the dreadful Sod ! Did thefe thoughts get throughly to aens hearts, they would waken them out of :heir fleepy Devotions, and acquaint them :hat it fs aferious bufinefstobe aChriftian. How careful fhould we be of our thoughts and words, if we believingly remembred thatwc muft be accountable for them all I How careful-y (hould we confider what we do with our Riches,andwith all thatGod giveth us,and how much more largely (hould we expend it for his fervice in works of Piety and Charity, if we be-jicvingly remembred that we muft be Judged according to what we have done, and give ac* count of every Talent that we receive ? Certainly the believing confideration of Judgement, might make us all better Chriftians then i we are, and keep our lives in a more innocent and profitable frame;

THE

(i7o)

THE eleventh Dire&ion. As you m, certainly renew your failings in this lift fobcfuretbatjopi daily renew your Repentant and fly daily to Chriftfor a renewed pardon, thd no fin may leave its fling inyourfotdr. ft is nc your flrfl pardon that will fcrve the turn k your latter fins. Not that you rauft Purpofe t fin, and Purpofe to repent when you have don* as a Remedy: for that is an hypocriticalan wicked purpofe of repenting 3 which is mad a means to maintain us in our fins ^ But fin mu be avoided as far as we can •, and Repentanc and Faith in the blood of Chrift muft remed that which we could not avoid. The Rightc oufnefs of pardon in Chrifts blood is ufefult us only fo far as we are finners 5 and cometh i where our ImperfeA Inherent Righteoufnc doth come (bort ^ but muft not be purpofe chofen before innocency: I mean, we mu rather choofe, as far as we can, to obey and I innocent, than to fin and be pardoned, if u were fure of pardon.

TH

jfipHE twelfth Dire&ion. In this vi0. j X lant, obedient, penitent courfc, with confidence upon God as a Father, Reft upon the Promife of Acceptance and Re-fjniffion, through the Merits and Intercef-'fion of him that Redeemed you ; Look up in hope to the Glory that is before you, and believe that God will make good his Word, and the patient expedition of the righteous fliall not be in vain. Cheerfully hold on in the work that you have begun: and as you ferve a better mafter than you did before your change, fo ferve him with more willfngncfs, gladnefs and delight. Do not entertain hard Thoughts of him, or of his fervice, but rejoyce in your un-fpeakable happinefs of being admitted into his family and favour through Chrift. Do not ferve him in drooping deje&ion and difcouragement, but with Love, and Joy, and filial Fear. Keep in the Communion of his Saints, where he is cheerfully and faithfully praifed and honoured, and where is the greateft vifible fimilitude of heaven upon earth; efpecially in the celebration of the Sacrament of Chrifts Supper, where he

fells

(*7i)

feals up a Renewed pardon in his blood] and where unaniraoufly we keep the Re membrance of his Death until he come. Di not caft your fel ves out of the Communion o the Saints, from whom to be caft out by jufil Cenfure and Exclufion, is a dreadful emblcnd and fore-runner of the Judgement to come.! where the ungodly (hall be caft out of thej prefence of Chrift and his Saints for ever.

I have now finifhed the Dirc&ions, whicti I tender to you for your preparation for thq Day of the Lord ; and withall my whold Difcourfe on this weighty point. What effeft all this (hall have upon your hearts, the Lord knows; it is not in my power to determine. If you are fo far blinded and hardened by fin and Satan, as to make light of all this, or coldly to commend the Do drine, while you go on to the end in your carnal worldly condition as before-, I can fay no more, but tell thee again, that Judge ment is neer, when thou wilt bitterly bewail all this too late. And among all the reft of the Evidence that comes in againftthce, this book will be one, which (hall teftifie to thy face before Angels, and men, that thou waft told of that Day, and intreated to prepare.

But if the Lord (hall (hew thee fo much mercy as to open thy eyes, and break in

upon

upon thy heart, and by fober Confideration turn it to himfelf, and caufe thee faithfully to take the warning that hath here been given thee, and to obey thefe Dire&ions, I dare allure thee from the word of the Lord, that this Judgement which will be fo dreadful to the ungocHy, and the beginning of their cndlefs terror and mifery, will be a9 joyful to thee, and the beginning of thy glory. The Saviour that thou haft believed in, and fin-cerely obeyed will not condemn thee. PfaL 1.5,6. Rom.8.1. Iohn$. 16. It is part of his bufinefs to Juftifie thee before the world, and to glorifie his merits, his Kingly power, his holynefs, and his rewarding Juftice in thy Absolution and Salvation. He will account it a righteous thing to recompence Tribulation tothyTroublers,and Reft to thy felf; when the Lord Jefus fhall be revealed from heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gofpcl of our Lord JefusChrift. who fhall be punifhed with everlafting deftruftion from the prefence of the Lord, and from the glory of his power : Even then (hall he come to be glorified in his Saints, and to be admired in all them that I believe, in that day ; Even becaufe his fervants Teftiraony, and his Spirits among them was

believed.

believed, 2 Thef. i. 6,7,8, 9*10. That day will be the great marriage of the Iamb, and the Reception of thee, and all the Saints into the glory of thy beloved, to which they had a Right at their firft Confent and Con-trad upon earth; And when the Bridegroom comes, thou who art Ready £halt go into the Marriage,when the door lhall beftut againft the fleepy negligent world * and though they Cry,Lord, Lord, open to us, they fhall be re* pulfed with a Verily I know joh not, Mat. 25. 10,11,12,13. For this day which others fear, tnayft thou long,and hope,and pray, and wait, and comfort thy fclf in all troubles with the remembrance of it, 1 CV.15.55,56,57,58. 1 Thef. 4.17,18. If thou were ready to be offered to death for Chrift, or when the time of thy departing is at hand, thou raaift look back on the good fight which thou haft fought, and on the courfe which thou haft fi-nifhed, and on the faith which thou haft kept, andmayft confidently conclude, that hence forth there is laid up for ,thee a Crovrn of Righteoufnefs, which The Lord the Righteou, fudge fhall give thee at that day : and nott< thte only, but unto all them alfo t'.at Love hi Appearing, 2 Tim. 4. 6,7,8. Even fo % Com* Lord Jefus,Rzv. 22.20.

FINIS.

Making light of

CHRIST

AND

SALVA TION

Too oft the IffueofCjo-fpeUnvitations.

Manifefted inaSERMON preached at Laurence lury in London.

By Rich. Baxter, Teacher

of the Church of Chrift at Kedcr-

minfter in Worcefter-jhire.

Heb .2 '34. How Jba/l we efcapejf we rug* leSt fo great falvation ?

LONDON,

Printed by 21. white, for Nevit Simmm

Bbok-fellerinlT^rwi^r, 1658V

fcfc ^2^6 ^g6 m*, ^6 ^,6 «£££ «£& J • &f#l ^§-f ^S?£

To the 'Reader.

Reader,

[Eing called on in London to Preach, when I had no time to ftudy, 1 was fain to preach fome Sermons that I had preached in the Country a little before* This was one, which I preached at Si Laurence, in the Church where my Reverend and faithful Brother in Chrifi: ^ Mr.Kkbard Vines is Pallor : when I came home, I was followed by filch importunities by Letters

io the Reader. to Print the Sermon, that I have yielded thereunto , though I know not fully the ground of their defires. Seeing it muft abroad, will the Lord but blefs it to the cure of thy contempt of Chrift and Grace, how comfortable may the occafion prove to thee and me! It is the fleight-ing of Chrift and Salvation, that undoes the world. Oh happy man if thou fcape but this fin ! Thoufands do fplit their fouls on this Rock which they fhould build them on. Look into the world, among rich and poor, high and low, young and old, and fee whether it appear not by the whole fcope of their

Com-

To the Reader^ Conventions, that they fet more by fomething elfe then Chrift < and for all the procla* mations of his Grace in the Go-fpel ? and our common profef* fing our felves to be his Difciples, and to Believe the Glorious things that he hath promifed us in another world, whether it yet appear not by the deceitful-nefs of our fervice, by our heart-lefs .endeavours to obtain his Kingdom, and by our bufie and delightful following of the world, that the moil who are called Chriftians, do yet in their hearts make light of Chrift ?j And if fo, what wonder if they perifli by their contempt! Wilt N i thou

To the Reader. thou but foberly perufe this fhort Difcourfe, and confider well as thou readeft , of its truth and weight, till thy heart be fenfible what a fin it is to make light of Chrift and thy own falvationjand till the Lord that bought thee be advanced m the eftimation and affections of thy foul,thon (hale hereby rejoyce, and fulfill the dellres of

Thy fervantin the faith.

Rich. Baxter.

Mat. 22.5. "But the] made light of it.

HE blcffcd fon of God, that thought it not enough to die for the world, but would himfelf alfo be the Preacher of Grace and Salvation , doth comprize in this Parable the fumme of his Gofpel. By the King that is here faid to make the marriage, is meant God the Father that fent his Son into the world to cleanfe them from their fins, and efpoufe them to himfelf. By his Son for whom the Marriage is made, is meant the Lord Jefus Chrift the eternal Son of God, who took to his God-head the nature of man, that he might t>e capable of being their Redeemer when they had loft themfelves in fin. By the Marriage is meant The Conjundion of Chrift to the foul of finners, when he giveth up himfelf to them to be their Saviour, and they give up them-N 4 felves

felves to him as his Redeemed ones, to be ♦raved and ruled by him •, the perfedion of which Marriage will be at the day of Judgement, when the Conjun&ion between the whole Church and Chrift fhall be folemni-zed. The word here tranflated Marriage, rather fignifieth the Marriage- Feafi ; and the meaning is, that the world is invited by the Gofpel to come in and partake of Chrift and Salvation, which comprehended! both Pardon, Juftifkation and Right to Salvation, and all other Priviledges of the Members of Chrift. The Invitation is Gods offer of Chrift and Salvation in the Gofpel ^ the fervants that Invite them, arc the Preachers of the Gofpel, who arc fent forth by <$od to that end ; the preparation for the Feaft there mentioned, is, The Sacrifice of Jefus Chrift, and the enacting of a Law of Grace, and opening a' way for revolting finners to return to God, There is a mention of fending fecond Meffengers, becaufe God ufcth not to take the firft denyal, fyut to exercife his patience till {inner* are ObfHnate. The firft perfons invited are the Jews •, upon their Obftinate Rcfufal they are fentenced to pu-nilhment^ and the Gentiles are invited, and hot only invited, butbv powerful Preaching, and Miracles, and Effectual Grace compelled

led, that is, infallibly prevailed with to come in. The number of them is fo great, that the houfe is filled with the Guefts • Many come tincerely, not only looking at the pleafure of the Feaft, that is, at the Pardon of fin, and Deliverance from the wrath of God, but alfo at the honour of the Marriage, that is of the Redeemer, and their profeffion by giving up themfelves to an holy Converfati-bn • But fome come in Only for the Feaft, that is Juftification by Chrift, having not the wedding Garment of found Refolution for Obedience in their life, and looking only at themfelves in Believing, and not to the glory of their Redeemer- and thefe are fen-cenced to everlafting mifery, and fpeed as ill as thofe that came not in at all; feeing a Faith that will not work, is but like that of the Devil; and they that look to be pardoned andfavedby it, are miftaken,as James (hew-eth, 2.24.

The words of my Text contain a Narration of the ill entertainment that the Gofpel findeth with many to whom it is fent, even after a firft and fecond invitation, They make light of it{, and are taken up with other things. Though it be the Jews that were firft guilty,they have too many followers among us Gentiles to this day.

Doft.

Dod. For all the wonderful love and mercy that God hath manifefted in giving his Son to be the Redeemer of the mrld, and which the Son hath manifefted in Redeeming them by his Blood ; for all his full preparation by being a fefficient facrifice for the fins of all-, for all his Perfonal excellencies ^ and that full and glorious Salvation that he hath procured^ and for all'his free offers of thefe, and frequent and earnefi Invitation of finners : yet many do wake Ught of all this y and prefer their worldly enjoyments before it. The ordinary entertainment of all is by contempt.

Noc that all do fo, or that ail continue to do fo who were once guilty of it: for God hath his chofen whom he will compcll to come in. Bat till the Spirit of grace overpower the dead and obftinate hearts of men, they hear the Gofpei as a common (lory, and the great matters contained in it go not to the heart.

The Method in which i (hali handle this Doctrine, is this.

i, I (hall fliew you what it is that men make light of.

2. What this fin of making light of it is.

3. Thecauieofthefin.

4. IheufeoftheDodrine.

THE

<**5)

J. np H E thing that carnal hearers make f: light of, is, i. The Do&rine of the

Gofpd it felf, which they hear regardlefsly. 2.The benefits offered them therein: which are, i. Chrift himfelf. 2. The benefits which he giveth.

Concerning Chrift himfelf, the Gofpel 1. Declarech his pcrfon and nature, and the great things that he hath done and fuffered for man : his Redeeming him from the wrath of God by his blood, and procuring a grant of folvation with himfelf. Furthermore, The fame Gofpel maketh an offer of Chritx to tinners, that if they will accept him on his eafie and reafonable terms, he will be their Saviour, the Phyfian of their fouls, their husband and their head.

2. The benefits that he offereth them, are thefe. !. That with thefe Blefled Relati-ons to him, himfelf and intereft in htm, they ihall have the pardon of all their fins paft, and be faved from Gods wrath, and 1)e fet t in a fure way of obtaining a pardon for all the fins that they ihall commit hereafter, fo they do but obey fincerely, and turn not again to the rebellion of their unregene-ntcy. 2, They fhall have the Spirit to become

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come their Guide and San&ifyer, and t< dwell in their fouls, and help them again their enemies, and conform them more and! more to his Image, and heal their difeafesj and bring them back to God. 3. They (hall have right to evcrlafting glory when this' life is ended, and fhall be raifed up thereto at the laft ^ Befides many excellent privi ledges in the way, in Means, prefervation, and Provifion, and the foretafte of what they (hall enjoy hereafter : all thefe Benefits the Gofpel offereth to them that will have Chrift on his reafonable terms. The fumm of all is in 1 John 5. 11,12. This is the Record , that God hath given us eternal life, and this life is in his Sen : He that hath the Son hath life y and he that hath not the Son hath not life.

II. A » \ J Hat this fin of the making light of V V the Gofpel is? 1. To make light of the Gofpel, is, to take no great heed to what is fpoken, as if it were not a certain Truth , or elfe were a matter that little concerned them, or as if God had not written thefe things for them. 2. When the Gofpel doth not affeft men, or go to their hearts j but though they feem to attend to

what

(i8 7 ) what is faid,yettnenare not dwaktned by it from their fecurity, nor doth it work in any meafure fuch holy paffion in their fouls, as matters of fuch everlafting Confequence fliould do ; this is making light of the Gofpel of Salvation. When we tell men what Chrift hath done and fuffered for their fouls, and it fcarce moveth them : We tell them of keen and cutting truths, but nothing will pierce them ^ We can make them hear, but we cannot make them feel • Our words take up in the porch of their ears and fancies, but will not enter into the inward parts; as if wefpake to men that had no hearts or feeling ^ this is a making light of Chrift and Salvation, A&$2%.z6, 27. hearing ye (hall hear, and lhall not underftand: feeing ye (hall fee and (hall not perceive. For the heart of this people is waxen grofs, and their ears are dull of hearing, their eyes are clofed,

Zl When men have no high eftimation of Chrift and falvation, but whatfoever they may fay with your tongues, or dreamingly and fpeculatively Believe, yet in their feri-ous and pra&ical thoughts, they haveV higher eftimation of the matters of this world, then they have of Chrift and the falvation that he hath purchafed ^ this is a

making

making light of him. When men accounj thcBo&rineof Chrift to be but a matter a words .and names, as GalRo, ABs 18.4. o} as Feftns, Atts2$. 19. a fuperftitious mat ter about one Jefus who was dead, and Pa* faith is alive. Or ask the Preachers of th Gofpel as the Athenians , Ails 17.18. wh* will this babler faj ?. This is contempt O Chrift.

4. When men are informed of the truth of the Gofpel, and on what terms Chrifi and his benefits may be had, and how it i the will of God that they (hould Believe and Accept the offer •, and that: he commanded them to do it upon pain of damnation ^ anc yet men will not confent 5 unlefs they could have Chrift on terras of their own : They will not part with their worldly contents nor lay down their pleafures and profits and honour at his feet, as being content t take fo much of them only as he will givcj them back, and as is confident with his will' and intereft, but think it is a hard faying, thas they muft forfake all in Refolution for Chrift •, this is a making light of hinv and their falvation* When men might have part in him and all his Benefits if they would, and they will not, uniefs they may keep the world too •, and are refolved to pleafe their

flcfti

%

elh, whatever comes of it -, this h a high con* impVof Chrift and everlafting life. Mm. i 3. 1,22. Lnks 18.23. you may find example! fluch as I here defcribe.

5. When men will promifefair, and profeis heir wjllingnefs to have Chrift on his terms, nd to forfake all for him ; but yet do fiickto he world and their finful courfes; and when it :omesto prafiice^mW not be removed by all hat Chrift hath done and faid: this is making ight of Chrift andialvation 5 ^r.42.Sxompa-cd with 43.2.

[II. *T>H E caufes of this fin are the next X thing to be enquired after. It may feem a wonder that ever men that have the »fe oftbeirreafon,fhouldbefo fottifhas to make light of matters of fuch confequence. But the caufeis;

1. Some men underftand not the very fenfeofthewordsof the Gofpel, when they hear it, and how can they be taken with that which they underftand not ? Though we fpeaktothem in plain Englifh, and ftudy to fpeak it as plain as we can • yet people have fo eftranged tbemfelvcs from God, and the matters of their own happinefs, that they know flQt wfcat we fay, as if we fpoke in

another

(190)

another language, and as if they were und< that Judgement, Ifa.2S.11. with ftaramerin lips, and with another tongue will he fpeak t this people.

2. Some that do underftand the Wr< that we fpeak, yet becaufe they are carna underftand not the matter : for the natur man receiveth not the things of the Spir of God 5 neither can he know them, becau they are fpiritually difcerned, 1 £or. z.n They are earthly, and thefe things are heavei 4 ty>M*3.i2. The things of the Spir are not well known by bare hearfay, but b 1 a fpiritual tafte, which none have but thol that are taught by the Holy Ghoft, 1 CorA 12. that we may know the things that ai given us of God.

3. A carnal mind apprehendeth not futablenefs in thefe fpiritual and heaveni things to his mind, and therefore he fe light by them, and hath no mind of thcnj When you tell him of everlafting glory, h heareth you as if you were pcrfwadinghit to go play with the Sun ; they arc matter of another world, and out of his element and therefore he hath no more delight i them then a Fifh would have to be in th faireft Meadow, or-then a fwine hath in Jewel, or a Dog in apiece of Gold : The

msl

fxpl)

may be good to others, but he cannot apprehend them as fuitable to him, becaufe he hath a nature that isotherwife inclined: he favour* eth not the things of jhe Spirit, Row.8-$.

4. The main caufe of the flighting of Girift and falvation, is, a fecret root of unbelief \n mens hearts, Whatfoever they may pretend,, they do not foundly and throughly believe the Word of God", they are taught in general to fay, the Gofpel is true ; but they never faw the Evidence of its truth fo far as throughly to, perfwade thcra ofit; nor have they got their JouU fetled on the Infallibility of Gods Tefti-r rnony, nor confidcred of the truth of the particular Do&rines revealed i/i the Scripture, fo far as foundly to believe them. Oh didyou allbutfoundJy Believe the words of this Gofpel, of the. evil of fin, of the need of Chrift, and what he hath done for you, and what you irmft be and dq if ever you will be faved by him ^ arid what will become qf you for ever, if you do it not; I dare fay, it would cure the contempt of Chrift $nd you would not make fo light of ohfc matters of yo.urjfalvfltioa. But men do not believe while they fay they do, and would face us dqwn that they do, and verily, think, that they do therafelves. Thesis a root of b*t^ O ternaf^

(192) ternefc, and an evil heart of unbelief, that makes them depart from the living God, #££.2.12. and 4.1,2,6. Tell any man in this Congregation, that lie (hall have a gift of 10000 li. if he will but go to London for it * if he believe you, he will go ; but if he beli ere not, he will not ^ and if he will not go, you may be fure he believeth not, fup-pofing that he is able. I know a flight belief may ftand with a wicked life : Such as men have of the truth of a prognoftication, it may be true and it may be falfe -, but a true and found belief is not confident with fo great neglect of the things that arc Believed.

5. Chrift and falvation are made light of by the world, becaufe of their defperate hardnefs of heart. The heart is hard naturally , and by cuftom in finning made more hard, efpecially by long abufe of mercy, and neglect of the means of grace, and refitting the Spirit of God. Hence it is that men are turned into fuch (tones : and till God cure them of the ftone of the heart, no wonder if they fee I not what they know f or regard not what we fay, but make light of all • tis hard preaching a ftone into tears, or making a rock to tremble. You may Hand over a dead body long enough,

and

and fay to it, Oh thou carcafs, when thou haft lain rotting and mouldred to duft till the Refurreftiofl, God mil then call thee to account for thj fin y and eafl thee into everlafiing fire, before you can make it feel what you fay, or fear the mifery that is never fo truly threatned: when mens hearts arc like the high-way that is trodden to hardnefs bylongcuftomein finning, or like the clay that is hardned to a ftone by the heat of thofe mercies that (hould have melted them into Repentance: when they havecon-fciences feared with an hot Iron, as the Apoftle fpeaks, 2 Tim.^.x, No wonder then if they be paft feeling, and working all un-cleannefs with greedinefs, do make light of Chrift and everlafting glory. Oh that this were not the cafe of too many of our hearers ! Had we but living fouls to fpeafc to, they would hear, and feel, and not make light of what we fay. I know they arc naturally alive, but they are fpirituaJly dcad ? as Scripture witneffeth, Efhef.z. 3. Ob if there were but one fpark of the life of grace in them, the Doctrine of Salvatioo by Jcfus Chrift, would appear to them to be the weightieft bufinefs in the world. Oh how confident fhould I be, me thinks, to prevail with men, and to take them off this O z world,

world, and bring them to mind the matter of another world, if I fpake but to men that had life and fenfe, and reafon I But when we fpeak to blocks .and dead men, how fhould we be regarded ? Oh how fad, a cafe are thefe fouls in, that are fallen under this fearful judgement of fpiritual mad-nefs and deadnefs 1 To have a blind mind, and an hard heart, to be fottifh and fenflefs, MarkA* iz.fohjeiz. 40. left they fhould be converted, and their fin fhould be forgiven them.

6. Chrift and falvacion are made light of by the world, becaufe th^y are wholly enflaved to their fenfe, and taken up with lower things : the matters of another world are out of fight, and fo far from their fenfes, that they cannot regard them ^ but prefent things arc nearer them, in their eyes, and in their hands : there muft be a living faith to prevail over fenfe, before men can be fo taken with things that are notfeen, though they have the Word of God for their fecurity, as to negled and let go things that are ftill before their eyes. Senfe works with great advantage, and therefore doth much in refitting faith where it is. No wonder then if it carry all before it, where there if no true and lively faith torcfift. and to

lead

fi95) lead the foul to higher things : this caufe of making light of Chrift and falvation, is exprefled here in nty Text : one went to his farm, and another to his merchandize: men have houfes and la nds to look after : they have wife and children to mind, they have their body and outward eftate to regard, therefore they forget that they have a God, a Redeemer, a foul to minde ^ thefe matters of the world are ftill with them. They fee thefe, but they fee not God, nor Chrift, nor their fouls, nor everlafting glory. Thefe things are near at hand, and therefore work naturally, and fo work forcibly -, but the other are thought on as a great way off, and therefore too dtftant to work on their affedions, or be at the prefentfo much regarded by them. Their body hath life and fenfe, and therefore if they want meat, or drink, or cloaths, will feel their want, and tell them of it, and give them no reft till their wants be fupplyed; and therefore they cannot make light of their bodily neceflities ; but their fouls in fpiritual refpeds are dead, and therefore feel not their wants,but will let them alone in their grcateft neceflities ; and be as quiet when they are ftarved and languiftiing to deftrudion, as if all were well and nothing ayledthem. O 3 And

(1 9 6) And hereupon poor people are wholly taken up in providing for the body, as if they had nothing elfe to minde. They have their trades and callings to follow, and fo much to do from morning to night, that they can find no time for matters <j>( falvation h Chrift would teach them, but they have no leifure to hear him: the Bible is before them, but they cannot have while to read it: A Mi-nifter is in the Town with them, but they cannot have while to go to enquire of him what they fhould Ao to be faved : And when they do hear, their hearts are fo full of the world, and carried away with thefe lower matters, that they cannot minde the things which they hear. They are fo full of the thoughts, and defires, and cares of this world, that there is no room to pour into them the water of life : The cares of the world do choak the Word, and make it become unfruitful, Mmh.13.22. Men cannot ferve two mafters, God and Mammon, but they will lean to the one, and defpife the other, Mattb.6.24. Hcthatloveththe world, the love of the Father is not in him. 1 f obn 2.15,16. Men cannot choofe but fet light by Chrift and falvation, while they fet fo much by any thing on earth ^ it is that which is highly efleemed among men , is

abominable

abominable in the fight of God, £#k-16.15-Oh this is the mine of many thomand fouls > It would grieve the heart of any honeft Chriftian, to fee how eagerly this vain world is followed everywhere, and how little men fet by Chrift, and the world to come • to compare the care that men have for the world, with the care of their fouls ^ and the time that they lay out on the world, with that time they lay out for their falvation : To fee how the world fils their mouths , their hands, their hnufes, their hearts j and Chrift hath little more then a bare title s to come into their company, and hearna difcourfe but of the world, to come into their houfes, and hear and fee nothing but for the world, as if this world would laft: for ever, or would purchafc them another J When I ask fomctime the Minifters of the Gofpel how their labours fuccced, they tell me, People continue fill Ithe fame , and give up themfelves wholly to the world, fo that they minde not what Minifters fay to them, nor will give any full entertainment to the Word, and all becanfe of thedeludingworld : And oh that too many Minifters themfelves did not make light of that Chrift whom they preach, being drawn away with the love of this world / In a word, men of a worldly O 4 difpofition

( W) difpofition do judge of things according to worldly advantages • therefore Chriftrsi flighted, //a.53.3. Be is defpifed and rt-jeEied of men, they hide their faces from him % #nd efteem, him net^ as feeing no beamy or com? linefs in him,that theyfhould defire him.

7. Chrift and falvation are made light of, becaufe men do not foberly confider of the £ruth and weight of thefe neceflary things. Jhey fuffer not their minds fo long to dwell upon them, till they procure a due efteem, and deeply affed: their heart-, did they ber JKevethem, and not confider of them, how flaould they work ? Oh when men have reason given them to Think and Confider of the things that moft concern them, and yet they wilj not ufe it, this caufeth their contempt.

S.Xhrift and falvation are made light of,r becaufe men were never fenfibU of their fin and miferj, and extream necejfnj of | Chrift and his,falvation : their eyes were xi£ver opened to fee them [elves as they are ; jior their hearts foundly humbled in the jfenfe of their condition : if this were done, they would foon be brought to value a Saviour.;-a truly broken heart can no more make light of Chrift and falvation, then a kungry piao of his food, or a lick man of

the

the means that would give him eafe; but till then, our words cannot have accefs to their hearts; while fin and mifery is made light of, Chrift and falvation will be made light of; but when thefe are perceived an intolerable burden, then nothing will ferve the turn but Chrift. Till men be truly humbled, they can venture Chrift and falvation for a luft^for a little worldly gain, even for lefsthen nothing: but when God hath illuminated them, and broken their hearts, then they would give a world for a Chrift; then they muft have Chrift, or they dje ; all things then are lofts and dung to them in regard of the excellent knowledge of Chrift, Phil. 3.8. When they are once pricked in their hearts for fin and mifery, then they cry out, Men and brethren, -what fball rve do ? Aft;. 2 37. When they are awakned by Gods Judgements, as the poor Jaylor, ^B. 16. 29. then they cry out, Sirs, what Jhall I do tobe faved ? This is the reafon why God will bring men fo low by humiliation, before he bring them to falvation.

9. Men take .occafion to make light of Chrift, by the commonnefs of the Gofpel ♦, becaufe they do hear of it every day, the frequency is an occafion to dull their affefti-ons; • I fay, an Occafion; for it is no juft

caufe*

caufe. Were it a rarity, it might take more with them •, but »w, if they hear a Minifter preach nothing but thefe laving Truths, they fay, we have thefe every day • They make not light of their bread or drink, their health or life , becaufe they poflefs them every day ; they make not light of the Sun, becaufe it (hineth every day ^ at lead they (hould not f for the mercy is the greater;but Chrift and falvation are made light of, becaufe they hear of them often; This is, fay they, a good plain dry Sermon : Pearls are trod in the dirt where they are common ^ They loath this dry Manna, PrQv.27.7. The full foul loaths the hony-comb; but to the hungry every bitter thing is fweet.

10. Chrift and falvation arc made light of, becaufe of this disjundive pefnmption % either chat he is fure enough theirs already, and God that is fo merciful, and Chrift that hath fuffered fo much for them, is furely re-folred to fave them, or elfe it may cafily be obtained at any time, if it be Rot yet fo. A conceited/^*/**/to have a part in Chrift and falvation ac any time, doth occafion men to make light of them. It is true, that grace is free, and che offer is univerfal, according to the extent of the preaching of

the

the Gofpel j and it is true that men may bave Chrift-*^* they Mil ; that is, when they are willing to have him on his terms; but he that hath promifed thee Chrift, if thou be willing, hath not promifed to make thee willing : and if thou art not willing now, how canft thou think thou (halt be willing hereafter ? If thou canft make thine own heart willing, why is it not done now ? Can you do it better when fin hath more hardened it, and God may have given thee over to thy felf ? Oh finncrs! you might do much, though you are not able of your felves to come in, if you wou!d now fubjed your felves to the working of the Spirit, and fet in while the gales of grace continue ^ But did you know what a hard and impof-fible thing it is to be fo much as willing to have Chrift and grace, when the heart is given over to it felf, and the Spirit hath Withdrawn its former Invitations, you would not be fo confident of your ownftrength to Believe and Repent : nor would you make light of Chrift upon fuch foolifti con r * fidence* If indeed it be fo eafie a matter as? you imagine for a finner to Believe and Repent at any time ; how comes it to pafs that it is done by fo few, but raoft of the world do perifh in their impenitency, when they

have

f 202 )

have all the helps and means that we can afford them? It is true, the thing is very reafonable and eafie in it felf to apurena- i ture; but while man is blind and dead,thefe | things are in a fort impoftible to him, which are never fo eafie to others. It is the eafieft I and fweeteft life in the world to a gracious foul to live in the love of Gpd, and the delightful thoughts of the life to come, where ! all their hope and happinefs licth: But to a i worldly carnal heart it is as eafie to remove a mountain, as to bring tljem to this. However, thefe men are their own condemners-for if they think it fo eafie a matter to Repent and Believe, and fo to have Chrift and right to falvation, then have they no excufe for negle&ing this which they thought fo eafie. O wretched impenitent foul / what mean vou to fay, when God (hall ask you, Why did you not Repent and Love your Redeemer above the worlds whenyou thought it fa eafie that you could do it at any time ?

lyiyfi'u

\203J

IV- Vfi i . \V7 E come now to the Appli-^* cation: and hence you may be informed of the blindnefs and folly of all carnall men:how contemptible are their judgements that think Chrift and falvation contem-s ptible : and how little reafon there is why any fhould be moved by them, or difcouragcd by any of their fcorns or contradictions.

How fhall we fooner know a man to be a fool, then if he knows no difference between Dang and Gold! h there fuch a thing as madnefs in the world, if that man be not macf, that fets light by Chrift and his own falvation, while he dayly toyls for the dung of the earth ? And yet what pitty is it to fee that a company of poor ignorant fouls will be alhamed of godiinefs, if fuch men as thefe do but deride chem ! Or will think hardly of a holy life, if fuch asthefe do fpeak againftit! Hearers, if you fee any fet light by Chrift and falvation, do you/^ light by that mans wit, and by his words , and hear the reproaches of a holy life„a$ you would hear the words of a madman : not with regard, but wkh a companion of his mifery.

Vfez.

Vfe 2, VV/^Hat wonder if we and our ™ preaching be defpifed , and the bed Miniftcrs complain of ill fuccefs ? when the Miniftry of the Apoftles them-felve did fucceed no better ? what wonder if for all that we can fay or do, our hearers ftill kt light by Chrift and their own falva-tion, when the Apoftles hearers did the fame ? They that did fecond their Do-firine by Miracles : if any men could have fliaken and torn in pieces the hearts of fin-ners, they could have done it : ITany could have laid them at their feet, and made them all cry out as forae, What Jhall we do, it would have been they. You may fee then that it is not meerly for want of good preachers that men make light of Chrift and falvation ; the firft news of fuch a thing as the pardon of fin, and the hopes of glory, and the danger of everlafting mifery, would pirn the hearts of men within them, if they were as tradable in fpiritual matters as in temporal: But alas, it is far other wife. It muft not feem any ftrange thing, nor muft it too much difcourage the preachers of the Gofpel, if when they have (aid all that they can dcYifc to fay to win the hearts of men

to

*

(20$)

toChrift, the moft do (till flight trim, and whilethcy bow the knee to him,and honour him with their lips, do yet fet fo light by him in their hearts, as to prefer every fleflily pleafure or commodity before him. It will be thus with many : let us be glad that it is not thus with All.

Vfe$. T3UT forcloferapplication. Sec-JD ing this is the great condemning fin, before we enquire after it into the hearts of our hearers,it befcems us to begin at home, and fee that we who are Preachers of the Go-fpel be not guilty of it our felves. The Lord forbid that they that have undertaken the facrcd office of revealing the excellencies of Chrift to the world, (hould make light of him themfelves, and fleight that falvation which they do daily preach. The Lord knows we are all of us fo low in our eftimation of Chrift, and do this great work fo negligently, that we have caufe to be afhamed of our beft Sermons; but (hould this (in prevail in us, we were the moft miferable of all men. Brethren, I love not cenforioufnefs; yet dare not befriend fo vile a fin in my felfor others under pretence of avoiding it : efpecially

wtlCfl

(206;

when there , is (o great neceffiity that it

fhould be healed grit in them that make it

their work to heal it in others. O that there

were no caufe to complain that Chriftand

falvation are made light of by the Preachers

of it. But, i. Do not the negligent ftudi

of fome fpeak it out ? 2. Doth not thei

dead and droufie preaching declare it ? do

not they make light of the Do&rine they

preach, that do it it as if they were halfj

afleep, and feel not what they fpeak them-

felvcs ?

3. Doth not the carelefnefs of fome mens private endeavours difcover it ? what do they for fouls ? how fleightly, do they reprove fin ? how little do they when they are out of the Pulpit for the faving of mens fotfls ?

4. Doth not the continued negied qf] thofe things wherein the intereft of Chrift confifteth difcover it ? 1. The Churches Purity and Reformation^. Its Unity.

5. Doth not the covetous and worldly lives of too many difcover it, lofing. advantages for mens fouls, for a little gain to themfelves ? And mod of this is becaufe men are Preachers before they are Chrifti-ans, and tell men of that which they ; never felt themfelves* Of all men on eartb y th^re are few that are in fo fad a condition *s

fuch

foch Minifters: and if indeed they do believe that Scripture which they preach,methinks it fhould be terrible to them in their ftudying and preaching it. 0

Vfe. 4. TVEloved hearers ^ the office that JD God hath called us to, is,by declaring the glory of his grace, to help under Chrift to the faving of mens fouls c I hope you think not that I come hither to day on iny other errand. The Lord knows I had not it a foot out of doors but in hope to fucceed in this work for your fouls. I have confidered and often confidered, what is the matter that o many thoufands fhould perifh when God lath done fo much for their falvation ^ and I find this that is mentioned in my Text is he caufe. It is one of the wonders of the arorld, that when God hath fo loved the world as to fend his Son, and Chrift bath nade a fatisfa&ion by his death fufficicnt x>r them all, and offercch the benefits of k x> freely to them, even without money or, ?rice, thatyetthe mod of the world {hould perifh-, yea the moft of :thofe that are thus :alled by his Word I, Why here istherea^ "on, when Chrift hath-done all this, naea P make'

make light of it. God bath (hewed that he is not unwilling • and Chrift hath Ihewed that he is not unwilling that men fhould be reftored to Gc^ls favour and be favcd ^ but men arc a&ually unwilling themfelves. God takes not pleafurc in the death of finners, but rather that they return and live, Ezek^ j 33.11. But men take fachpleafurc in lin f jjj that they will dye.before they will return. The Lord Jefus was content to be their Phyfitian, and hath provided them a fuffici-cnt plaifter of his own blood ; but if men make light of it, and will not apply it, what wonder if they perifh after all ? This Scripture giveth us the rcafon of their perdition. This fad experience tells us the moft of the world is guilty of. It is a moft lamentable thing to fee how moft men do fpend their care, their time, their paim for known vanities, while God and Glory are ; caft afide: That he who is all fhould fceraj to them as nothing •, and that which is n$thin£ fhould feem to them as good as all; that God fhould fet mankind in fuch a race where heaven or hell is their certain end, and that they fhould fet down, andloytcr, or run after the childilh toyes of the world, and fo much forget the prize that they fhould run for. Were it but poffible for one

(zdg)

of us to fee the whole of this bufinefs, as the all-feeing God doth; to fee at one view both heaven and hell which men are fo necr, and fee what moft men in the world are minding, and what chey are doing every day, it would be the faddeft fight that could be imagined. Oh how fhould wemarvail at their madnefs, and lament their felf-delu-fion / Oh poor diftra&ed world 1 what is it that you run after ? and what is it that you negled } If God had never told them what they were fent into the world to do, or whe«. ther they were going, or what was before them in another world, then they had been excufablc •, but he hath told them over and over, till they were weary of it. Had he left it doubtful, there had been fome excufe -but it ishisfealedWord, and they profefs to believe it, and would take it ill of us if we fhould queftion whether they do believe it MR not.

Beloved, I come not to accufc any of fo\i particularly of this crime : but feeing !• is the commoneft caufc of mens Definition, I fuppofeyou will judge it the fitted natter for our enquiry, and deferring pffr {reatcft carcfor the aire. To which end I : hall i. Endeavour the Cenvitliw of-the Juilty. a. Shall give them fuch confide^ P z won*

tions as may tend to humble and reform them. 3. I (hall conclude with fuch direction as may help them that are willing to cfcape the deftroying power of this (in. And for the firft 5 confider,

1. It is the cafe of moftfinnersto think themselves freeft from thofe fins that they are tnoft enflaved to •, and one rcafon why we cannot reform them, is, becaufewe cannot convince them of their guilt. It is the nature of fin fo far to blind and befool the finner, that he knoweth not what he doth, but thinketh he is free from it when it raign-eth in him, or when he is committing it ; It bringeth men to be fo much unacquainted with therafelves, that they know not what they think, or what they mean and intend, nor what they love or hate, much lefs what they are habituated and difpofed to. They arealiveto fin, and dead to all the Rcafon, Confideration and Refolution that fhould recover them, as if it were only by their finning that we mufl know they are alive. May I hope that you that hear me to day, are but willing to know the Truth of your cafe, and then I (hall be encouraged to proceed to an enquiry. God will judge impartially •, why {hould not we do fo ? Let me therefore by thefe following Queftions try whether

ther none of you are flighters of Chrift and your own falvation. And follow me, I befeeeh yoa, by putting them clofe to your own hearts, and faithfully anfwering them.

i. Things that men highly value will be nmembreb , they will be matter of their freeft and fweeteft thoughts; this is a known cafe.

Do not thofe then make light of Chrift and falvation, that think of them fo feldom and coldly in comparifon of other things? Follow thy own heart man, and obferve what it daily runneth out after • and then Judge whether it make not light of Chrift.

We cannot perfwade men to one hours fo-ber confederation what they (hould do for an intereft in Chrift, or in thankfulnefsfor his love, and yet they will not believe that they make light of him.

2. Things that we highly value will be matter of our Difcourfe : The Judgement and heart will command the tongue. Freely and delightfully will our fpeech run after them; this alfo is a known cafe.

Do n6t thofe then make light of Chrift

and falvation, that fhun the mention of his

name, unlefs it be in a vain or finfultife?

Thofe that love not the company where

p 3 Chrift

(212)

Chrift and falvation is much talked of; but think it troublefome precife difcourfe : That bad rather hear fome merry jefts.br idle tales, Or talk of their riches or bufinefs in the world. When you may follow them from morning to night, and fcarce have a favory word of Chrift; but perhaps fome Height and weary mention of him fometimes • judge whecher thefe make not light of Chrift and falvation. How ferioufly do they talk of the world? Pfyl. 1 44.8 ,11. and fpeak vanity ! but how heardefly do they make mention of Chrift and falvation!

3. The things that we highly value, we would fecure the poffeffipn of an<J therefore would take any convenicnc ppjirfe tp have all doubts and fears about therp well refolved. Do not thofe men then cpake light of Chrift and falvation, that have lived 20. or 30 years in uncertainty whether they have any part in chefe or not, and yet never feek out for the right refolution of their doubts ? Are all that hear me this day certain they fhall be faved ? Oh that they were ; Oh had you not made light of falvation, you could not foeafily bear fuch doubrings of it; you could not reft till you had made it fare, or done your beft to make k fare. Have you no body to enquire of

that

that might help you in fuch a work ? Why you have minifters that are purpofely appointed to that office. Have you gone to them and told them the doubtfuinefs of your cafe, and asked their help in the judge* ingofyour condition? Alas Minifters may fk in their ftudies from one year to another, before ten perfens among iooo. will come to them on fuch an errand! Do not thefe make light of Chrift and falvation ? when the Gofpel piercech the heart indeed, they cry out, Men and brethren^ what Jball we do to befaved i AEls 16. 30. and 9.6. trembling and aftomfhed Paul cryes out, Lord y what wilt thoH have me to do ? And fo did the convinced Jews to Peter 3 ABsz. 17. But when hear we fuch Queftions ?

4. The things that we value, do deeply affetl us,and fome motions will be in the hear* according to our cftimation of them. Oh Sirs, If men made not light of thefe things, what working would there be in the hearts of all our hearers ? What ftrange affe&i-ons would it raifc in them to hear of the matters of the world to come / How would their hearts melt before the power of the Gofpel ?whatferrow would be wrought in the difcovery of their fin I what aftonifh-ment at the coniideration of their raifery ? P 4 what

what unfpeakable joy at the glad tidings of Salvation by the blood of Chrift ? what irefotution would be ratfed in them upon the difcovtry of their duty ? Oh what hearers fhould we have if it were not for this fin / whereas now, we are liker to weary them, or preach them afleep with matters of this tinfpeakable moment. We talk to them of Chrift and falvation, till we make their heads ake : Little would one think by their carelefs carriage, that they heard and regarded what we faid, or thought we fpoke at all to them.

5. Our eftimation of things will befeen in the diligence of our endeavours. That which we highlyeft value, we (hall think no pains too great to obtain. Do not thofe men then make light of Chrift and falva-tion, that think all too much that they do for them, that murmur at hisfervice, and think it too grievous for them to endure ? that ask of his fervice as fudas of the ointment •, What need this waft ? cannot men be faved without' fo much ado f this is more ado then needs. For the world they will labour all the day, and ail their lives ; but for Chrift and faivation they are afraid of doing too much. Let us preach to them as long as we will, we cannot bring them to relifhorre-

folve

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folve upon a life of holinefo. Follow them to their houfes, and you (hall not hear them read a Chapter, nor call upon God with their families once aday-, Nor will they allow him that one day in feven which he hath feparated to his fervice. But pleafure, or worldly buiinefs,or idlenefs muft have a part. And many of them are fo far hardened, as to reproach them that will not be as mad as themfelves. And is not Chrift worth the feeking? Is not everlafting falvation worth more then all this ? Doth not that foul make light of all thefe, that thinks his eafe more worth they they ? Let but common fenfe judge.

6. That which we moil highly value, we think we cannot buy too dear : Chrift and falvation are freely given, and yet the moft of men go without them, becaufe they cannot enjoy the world and them together. They are called but to part with that which would hinder them from Chrift, and they will not do it. They are called but to give Gf)d his own, and to refign all to his will, and let go the profits and pleafures of this world, when they muft let go either Chrift or them, and they will not. They think this too dear a bargain, and fay they cannot fpare thefe things: They muft hold their

ere-

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credit with men • They muft look to their eftates : how (hall they live eife ? They muft have their pleafure, whatfoever becomes of Chrift and falvation : As if they could live without Chrilt better then without thefe : as if they were afraid of being lofers by Ch ift, or could make afaving match by lofing their fouls to gain the world. Chrift hath told us over and over, that if we will not forfake all for him, we cannot be his Difciples, Mat. jo. Far are thefe men from for faking all, and yet will needs think that they are his Difciples in* deed.

7. That which men highly efteem, they would help their friends to as well as them-felves. Do not thofe men mike light of Chrift and falvation, that can take fo much care to leave their children portions in the world, and do fo little to help them to heaven ? That provide outward neceffarics fo carefully for their families, but do fo little to the laving of their fouls ? Their neg-lefted children and friends will witnefs,that cither Chrift or their childrens fouls, or both* were made light of

8, That which men highly efteem, they will fo diligently feek after, that you may fee it inihefuccefs, if it be a matter within

their

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their reach. You may fee how many make light of Chrift, by the little knowledge they have of him, and the little communion with him, and communication from him ; and the little, yea, none of his fpecial graces in them. Alas ! how many Minifters can fpeakit to the forrow of their hearts, that many of their people know almoft nothing of Chrift, though they hear of him dayly ! nor know they what they muft do to be faved ; If we ask them an account of thefe things, they anfwer as if they underftood not what we fay to them, and tell us they are no Schol-lers, and therefore think they are excufable for thejr ignorance. Oh if thefe men had hotmade light of Chrift , and their falvati-on, buc had bellowed but half fo much pains to know and enjoy him, as they have done to underftand the matters af their Trades and Callings in the world, they would not have been fo ignorant as they are : They make light of thefe things, and therefore will not be at the pains to ftudy or learn th^m. When men that can learn the hardeft trade in a few years, have not learned a Catechifm , nor how to under* ftand their Creed, under twentic or thirtie years preaching, nor cannot abide to be Queftioned about fuch things; doth not this

fhew

fhewthat they have flighted them in their hearts ? How will thefe defpifers of Chrifl: and Salvation be able one day to look him in the face, and to give an account of thefe negle&s ?

.

THus much I have fpoken in order to your Convidion. Do not fome of your confeiences by this time fmite you, and fky, lam the man that have made light of 7»] falvation ? If they do not, it is becaufe you make light of it ftill, for all that is faid to you. But becaufe, if ic be the will of the Lord, I would fain have this damning di-ftemper cured, and am loth to leave you in ftich a delperate condition, if I knew how to remedy it ; I will give you fome confidera-tions, which may move you, if you be men of reafonand underftanding,to look better 'about you ^ and I befeech you weigh them, and make ufe of them as we go, and lay open your hearts to the work of grace* and fadly bethink you what a cafe you are in, if you prove fuch as make light of Chrift.

Confider, i. Thou makeft light of him that made not light of thee who didft de-fcrve it. Thou waft worthy of nothing but contempt. Asa man, what art thou but

worn:

w6rm to God ? As a finner, thou art far viler then a toad: yet Chrift was fo far from making light of thee and thy happinefc, that he came down into the flefli, and lived a life of (offering, and offered himfelf a facrifice to the Juftice which thou hadft provoked, that thy miferable foul might have a remedy. It is no lefs then miracles of love and mercy that he hath (hewed to us; and yet (hall we flight them after all ?

Angels admire them, whom they lefs concern, i Pet 1. 12. and (hall redeemed finners make light of them ? What barbarous, yea devilifti, yea worfe then devili(h ingratitude is this ? the Devils never had a Saviour offer-ed them, but thou haft, and doft thou yet make light ofhftn ?

2. Confider the work of mans falvation by Jefus Chrift, is the mafter-piece of all the works of God, wherein he would have his love and mercy to be magnified. As the Creation declarech his goodnefs and power, fo doth Redemption his goodneis and mercy-, he hath contrived the very frame of his worflhip fo, that it (hall much confift in the magnifying of this work ^ and after all this will you make light of it ? His name is wonderful, If a. 9. 6. He did the work that none could do. John 15. 24. Greater love

could 1

(no) ould none (hew then his, fohn 15.13 How 1 great was the evil and tnifcrythat he delivered us from ? the good procured for us ? all are wonders, from his birth to his alcention • from our new birch to our glorification, . all are wonders of matchlefs mercy* And yet do you make light of them!

3. You make light of matters of greatefi excellency And moment in the world 1 you know not what it is that you fleight: had you well known, you could not have done it. As Chrift laid to the woman of Samaria, fohn 4. x o. hadft thou known who it is that fpeaketh to thee, thou wouldft have asked of him the waters of life • Had they known, they would not have crucified the Lord of glory, 1 Cor. 2.8. So, had you known what Chrift is y you would nor have made light of him ^ Had you been one day in heaven, and but fcen what they poflefs, and fecn alfo what miserable fouls muft endure that are fliut out, you would never fure have made fo light of Chrift again.

Oh Sirs, it is no trifles or jefting matters that the Gofnel fpeaks-of. I muft needs pro-fefstoyou, that when I have the moft fcri-ous thoughts of thefe things my felf, I am ready to marvail that fuch amazing matters

do

3o not overwhelm the fouls of men : that the greatncfe of the fubjeft doth not fo overmatch our underftandings and affe&U i on9, as even to drive men befide therafelves, but that God hath always fomewhat allayed it by the diftance: much more that men (hould be fo blockifh as to make light of them. Oh Lord that men did but know what everlafting glory, and everlafting tor* tnents arc; Would they then hear us as they do ? Would they read and think of theft things as they do ? I profefs I have been ready to wonder when I have heard fuch weighty things delivered, how people can forbear crying out in thecongregation^much more, how they can reft till they have gone to their Minifters and learned what they fhould do to be faved, that this great bufi-nefs might be put out of doubt. Oh that heiven and hell fhould work no more on men / Oh that everlaftingncfs fhould work no more ! Oh how can you forbear when you are alone to think with you felves what it is to be everlaftingly in Joy or in Torment ! I wonder that fuch thoughts do not break your fleep •, and that they come not in your mind when you are about your labour I I wonder how you can almoft do any thing clfe ; How can you have any

quietnefs

cjuietnefsin your minds: how you can cat^ or drink; or reft, till you have got fome ground of everlafting confolarions! Is that a msin or a corps that is not affe&ed w*ith matccrs of this moment f That can be readier to fleep, then to tremble, when he hearech now he muft ftand at the Barr of God ? U that a 7#4», or a clod of clay^ that can rife 4nd lie down without being deeply affe&ed ivith his everlafting eftate^ that can follow bis worldly bufinefs, and make nothing of the great bufinefs of falvation or damnation } and that when they know it is hard at hand t Truly Sirs, when I think of the weight of the matter, I wonder at the very beft of Gods Saints upon earth, that they are no better, and do no more in fo weighty a cafe. I wonder at thofe whom the world accounteth more holy then needs, and fcorns for making too much ado; that they can put off Chrift and their fouls with fo little: that they pour not out their fouls in every fupplicacion ; that they are not more taken up wth God; that their thoughesbe not more ferious in preparation for their account. I wonder that they be not an hundred times more ftrid: in their lives • and more laborious and unwearyed in driving for the crown, then they arc. And for ray

felf,

( 2^3 ) fclf, as I am afliamed of my dull and care* fefs heart, and of mallow and unprofitable courfe of life ^ fo the Lord knows,I am afliamed of every Sermon that I preach: when I think what I have been fpeaking o£ and ; rofo fcnt me; and what mens faivarionbrdamnation is fo much concerned in it. I am ready to tremble, left God (hould judge me as a flighter of his truth, and the fouls of men, and left in the beft Sermon I fhould be guilty of their blood. Me thinks we (hould not fpeak a word to men in matters of fuch con-fequence, without tears, or the greateft ear-? neftnefs that pofilbiy we can : were not we too much guilty of the fin which we reprove, it would befo. Whether we are alone, or in company, me thinks our end, and fuchsia end, (hould ftill be in our mind, and as before our eyes; and we (hould fooner forget any thing, and fet light by any thing/or by all things, then by this,

Confider 4. Who is it that fends this weighty Meffage to you ? ; . Is it not God himlelf ? Shall the God of heaven fpeak, and men make light of it? You would not flight the voice of an Angel or a Prince.

5. Who ft falyatwvis it that you make light of ?, If it not your own ? Are you fio, ■* more near or dear to your felyes 3 thsn^tcu Q^ aak<?

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make light of your owk happincfs or mifery Why Sirs, do you not care whether you be faved or damned ? Is felf-love loft ? Are you turned your own enemies ? As he that flighteth his meat doth flight his life ^ fo if you flight Chrift, whatsoever you may think, you will find it was your own falva-tion that you flighted. Hear what he faith, Proverbs i. $6. All they that hate me, love death.

6. Your fin is greater, in that you profefs to Believe the Gofpel which you make fo light of. For a profcffcd Infidel to do it, that believes not that ever Chrift died, or rofe again -, or doth not believe that there is an heaven or hell, this were no fuch marvel; but for you that make ic your Creed, and your very Religion, and call your felves Chriftians, and have been baptized into this faith, and feerred to ftand to it, thisisthe wonder, and hath no excufe. What! believe that you (hall live in endlefs Joy or Tor* ment, and yet make no more of it, to efcape Torment, and obtain that Joy. What! believe that God will (hortly judge you, and yet make no more preparation for it ? Either fay plainly, 1 am noChrifiian, Ida I not believe thefe wonderful things I Imllbek\ lieve nothing but what I fee ^ or elfe let y ouji

beard j

(21$)

hearts be affefted with your Belief, and live as you fay you do believe. What do you think when you repeat the Creed, and mention Chrifts Judgement and cveriafting life?

7. What are thefe things you fet fo much by, as to prefer them before Chrift and the faving of your fouls ? Have you found a better friend, a greater and furer happinefs then this ? Good Lord I What dung is it that men make fo much of, while they fet fo light by evcrlafting glory / What toyes are they that they are daily taken up with 5 while matters of life and death arc negleded / Why Sirs, If you had every one a Kingdom in your hopes, what were it in ccm-parifon of the everlafting Kingdom ? I cannot but look upon ail the glory and dignity of this world, Lands and Lordfhips, Crowns and Kingdoms, even as on fome brainfick beggarly fellow, that borroweth fine cloaths, and playes the part of a King or a Lord for an hour on a ftage, and then comes down, and the fport is ended, and they are beggars again. Were it not for Gods intereft in the Authority of Magi-ftrates, or for the fervice they might do him, 1 (hould judge no better of them. For as to their own glory, it is but a fmoak; what <X> matter

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matter is it whether you live poor or rich, unlefs it were a greater matter to die rich then it is ? 'You know well enough that death levels all : what matter is it at Judgement, whether you be to anfwer for the life of a rich man, or a poor man ? Is Dives then any better then Lazarus ? Oh that men knew what a poor deceiving (ha-dowthey grafp at,while they let go the ever-lading fubftance ! The ftrongeft and richeft, and raoft voluptuous finners, do but lay in fuel for their forrows, while they think they arc gathering together a treafure. Alas! they are aflecp, and dream that they are happy-, but when they awake, what a change will they finde ? Their crown is made of thorns ; their pleafure hath fuch a fting as will ftickin the heart through all eternity, except unfeigned Repentance do prevent it. Oh how fadly will thefe wretches be convinced ere long what a foolifh bargain they made in felling Chrift and their falvation for thefe trifles I Let your farms and merchandize then fave you if they can ; and do that for you that Chrift would have done. Cry then to thy Baal to fave thee! Oh what thoughts have drunkards and adulterers, &c. of Chrift, that will not part with the bafeft luft for him 1 For a piece of bread,

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faith Solomon^ fuch men do tranfgrefs, Prov. 28.21.

8. To fet lb light by Chrift and falvation is a certain mark that thou haft no part in them, and if thou fo continue, that Chrift will fet as light by thee : thofe that honour him he will honour, and thofe that defpife him (hall be lightly efteemed, 1 Sam. 2. 30. Thou wilt feel one day chat thou canft not live without him. Thou wile confefs then thy need of him ; and then thou maift go look for a Saviour where thou wilt •, for he will be no Saviour for thee hereafter, that wouldft not value him, and fubmit to him here : Then who will prove the lofer by thy contempt ? Oh what a thing will it be for a poor miferable foul to cry to Chrift for help in the day of extremity, and to hear fo fad an anfwer as this / Thou didft fet light by me and my Law in the day of thy pro-fperity, and I will now fet as light by thee in thy adverfity. Read Prov. 1.24. to the end. Thou that as Efau didft fell thy birthright for a mefs of Pottage, (halt then find no place for repentance, though thou feek it with tears, Heb. 12.17. D° y° u think that Chrift (hed his blood to fave therft that continue to make light of it ? and to fave them that value a cup of drink or a luft be-Qj fore

(

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fore hisfalvation ? I tell you Sirs, though you fet fo light by Chrift and falvation, God doth not fo : He will not give them on fuch terras as thefe : He valueth the blood of his Son, and the everlafting glory; and he will make you value them, if ever you have chem. Nay, this will be thy condemnation, and leaveth no remedy. All the world cannot fave him that fets light by 8hrift, H^.2.3. L#kf 14.24. None of them (hall talte of his Supper, Matth. 10, 37. Nor can you blame him to deny you what you made light of your felves. Can you find fault if you mifs of the Salvation which you flighted ?

9. The time is near when Chrift and falvation will not be made light of as now they are. When God hath (haken thofe caie-lefs fouls out of their bodies, and you muft anfwer for all your fins in your own name; Othcn what would you give for a Saviour / when a thoufand Bills {hall be brought in againfl: you,and none to relieve you,then you willconfider, Oh 3 Chrifi would now have flood between me and the wrath of God : had 1 not ticff if id him , he would have anfwered all. yfhtn you fee the world hath left you, and your companions in fin have deceived them-felvcs and you, and all your merry dayes are

gone-

gone •, then what would you give for that Chrift and falvation that now you account not worth your labour ? Do you think when you fee the Judgement fet, and you are doomed to everlafting perdition for your wicked* nefs, that you fhould then make as light of Chrift as now ? Why will you not judge now, as you know you (hall judge then ? Will he then be worth ten thoufand worlds, and is he not now worth your higheft eftima-tion,and deareft affedion ?

10. God will not only deny thee that fal-vation thou madeft light of, bnt he will take from thee all that which thou didft value before it: He that moft highly efteems Chrift, fhall have him and the creatures fo far as they are good here, and him without the creature hereafter, becaufc the creature is not ufeful •, and he that fets more by the creature then by Chrift, (hallhavefomeof the creature without Chrift here, and neither Chrift nor it hereafter.

So much of thefe confederations, which may (hew the true face of this hainous fin.

What think you now friends of this bufi-nefs J Do you not fee by this time what a cafe that foul is in that raaketh light of Chrift and falvation ? What need then is there that you (hould take heed left this Ct 4 fcould

fliould prove your own cafe ? The Lord knows it is too common a cafe. Whoever is found guilty at the laft of this fin, it were better for that man he had never been born. It were better for him he had been a Turk or Indian, that never had heard the name of a: Saviour, and that never had falvation offered to him .-For fuch men have no cloak for their fin, fohn 15.22. Befides ail the reft of their fins, they have this killing fin to anfwer for, which will undo them. And this will aggravate their mifery : That Chrift whom they fee light by, mult be their Judge, and for this fin will he judgz them. Oh that fuch would now confider how they will anfwer that Queftion that Chrift puts to their predeceffi ire, Matth. 2 3 .33. How will jeefcape the damnation of hell? or Heb.l-l. How {hall we e-cape if we negleH fo great fal-nation ? Can you efcapc without a Chnft ? hr will a defpifed Ghriftfave you then r ]f be be accurfed that fets light by Father or ^Mother, Dem.2j.16. what then is he that fets light by Ghrift? It was thehainousfin of the Jews, that among them were found fuch as let light by Father and Mother, Eze^. %2. 7. but tfmong us, men flight the Father of Spirits. In the name of iiod Brethren, I befeech you to confider how you will then

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Bear his Anger which you now make light of? You that cannot make light of a little ficknefsor want, or of natural Death, no not of a tooth-ach, but groan as if you were undone, how will you then make light of the fury of the Lord, which will burn againft the contemners of his grace ? Doth it not behove you beforehand to think of thefe things ?

tj Jtherto I have been convincing you of 1 the evil of the tin, and the danger that followed]: I come now to know your Refolurion forthetimeto come. Whatfay you ? Do you mean to fet as light by Chrift and falvation as hitherto you have "done ? and to be the fame men after all this? I hope not. Oh let not your Mini-fters that would fain fave you, be brought in asWitnefles againft you, to condemn you. At leaft, I befeech you put not this upon me. Why Sirs, If the Lord fhall fay to us at Judgement, Did \ou never tell thefe men what Chrift did for their fouls, and what need they had of him, and how ncerly it did concern them to look to their falvation, that they made light of it ? we mufts needs fey the Tryth : Yea Lord, we told them of

k as plainly as we could; we would have gon on our knees to them, if we had thought it would have prevailed- we did intreat them as earneftiy as we could, to confider thefe things: They heard of thefe things every day-, buc alas, we could never get them to their hearts: chey gave us the hearing, but they made lighc of all that we could lay to them. Oh fad will it prove on your fide, if you force us to fuch an Anfwer as this.

But if the Lord do move the hearts of any of you, and you refolve to make light of Chriit no more : Or if any of you fay, We do not make light of him; let me tell you here in the conclusion, what you muft do, or elfe you (hall be Judged as {lighters of Chrift and falvation.

And firft I will tell you what will not ferve the turn.

r. You may have a notional knowledge of Chrift, and the neceffity of his blood, and of the excellency of Salvation, and yet pe-rilh as negle&ers of him. This is too common among profeft Chriftians. You may fay all that other men do of him • what Glo-fpel paffages had Balaam ? Jefus I know, and Paul I know, the very Devils could fay, who believe and tremble, fam. z.

2. You

f 233 j

2. You may weep at the hiftory of his Paffion, when you read how he was ufed by the Jews- and yet make light of hiro,and perifh for fo doing.

. 3. You may come defiroufly to his word and ordinances, Herod heard gladly; fo do many that yet muft perifh as neglefters of falvation.

4. You may in a fit of fear have ftroag defires after a Chrilt, to eafe you, and to favc you from Gods wrath; as Satil had of David to play before him •, and yet you may perifh for making light of Chrifc

%. You may obey him in many things, fo far as will notruine you in the world •• and efcapemuch of the pollutions of the world by his knowledge, and yet negledfc hira.

6. You may fuffer and lofe much for him, fo far as leaveth you an earthly felicity ; as Ananias^ the young man. Some parcels of their pleafures and profits many will part with in hope of falvation, that fhall perifh everlaftingly 9 for valuing it no more.

7. You may be efteemed by others a man zealous for Chrift, and loved and admired

• upon that account, and yet be one that fhall

* perifh for making light of him.

8. You may verily think your fclvcs, that

you

C'#4)

you fet more 'by Chrift and falvation then any thing, and yet be miftaken, and be judged as contemners of him: Chrift jufti-fiethnor all chat juftifie themfelves.

9. You may be zealous Preachers of Chrift and falvation, and reprove others for this negled, and lament the fin of the world in the like Exprefiion as I have done this day; and yet if you or I have no better evidence to prove our hearty efteem of Chrift and falvation, we are undone for all this.

YO U hear Brethren what will not ferve the turn ; Will you now hear what perfons you muji be if you would not be condemned as 1 (lighters of Chrift ? O fearch whether it be thus with your fouls, or no.

i. Your efteem of Chrift and falvation,-muft be greater then your efteem of all the honors, profits, or pleafures of this world, or elfe you flight him : No lefs will be accounted finccre, nor accepted to your falvation : Think not this hard, when there is no comparifon in the matters efteemed* To efteem the greateft glory on earth before Chrift and everlafting glory, is a greater folly,

(23S)

ly, and wrong to Chrift, then to eftecma Dog before your Prince, would be folly in you, and a wrong to hint. Scripture^ plain in this. Mat. io. 3 7. He that hveth father or mother j wife, children, houfe, land, or his own life more then me, is not worthy of me, and cannot be my Difciple, as i^.14.26.

2. You rauft manifeft this efteem of Chrift sndfalvationin your daily endeavours and feeking after him, and in parting with any thing rhat he (hall require of you. God is aSpirit,and will nottakean hypocritical pro-feffioninfteadofthe heart and fpiritual fer-vice which he commandeth. He will have the heart or nothing 5 and the chief room in the heart too. Thefe muft be had.

If you fay that you do not make light of Chrift, or will not hereafter, lee me try *you in thefe few particulars, whether indeed you mean as you fay, and do not diffanble.

1. Will you for the time to come make Chrift and falvation the chiefeft matter of your care and ftudy ? Thruft them hoc out of your thoughts, as aneedlefs or unprofitable fubjeft; nor allow it only fome running flight thoughts, which will not affed you. But will you make it your bufinefs once a day to bethink you foberlywhen you are alone, What Chrift hath done for you • and

what

(2^6)

what he will do if you do not make light of it • and what it is to be everlaftingly happy or miferable ? and what all things in this world are in companion of your falvation ? and how they will fhorcly leave you ? and what mind you will be then of, and how you will efteem them ? will you promife me now and then to make it your bufinefs to withdraw your fel ves from the world, and fet your fclyes to fuch confideracions as thefe ? If you will not, are not you flighters of Chrift,and falvation, that will not be per-fwaded foberly to think on them ? This is my firft Queftion to put you to the Tryal, whether you will value Chrift, or not.

2. Will you for the time to come, fet more by the Word of God, which contains the dif-covqry of thefe excellent things, and is your Charter for falvation, and your guide there-unto?You cannot fet by Chriil, but you muft fet by his Word •; Therefore the Defpifers of it are threatned with deltruftion, Prov . 13. 13. Will you therefore attend to the publike, preaching of this Word-will you read it daily? will you refolve to obey it whatever it may coft you ? If you will not do this, but make light of the Word of God,vou (hall be judged as fuch as make light of c hrift and falvation, whatever you may fondly promife to your fclvcs. 3; Will'

3. Will you for the time to come effeem more of the Officers of Chrift, whom he hath purpofely appointed to guide you to falva-* tion ? and will you make ufe of them for that end? Alas, it is not to give the Mini-fter a good word, and fpeak well of him, and pay him his Tithes duly, that will fervc the turn : It is for the neceffity of your fouls that God hath fet them in his Church; that they may be as Phyfitians under Chrift, or his Apothecaries to apply his remedies to your fpiritual difeafes, not only in pubiike, but alfo in private : That you may have fome to go to for the refolving of your doubts, and for your inftru&ion where you are ignorant, and for the help of their exhortations and prayers. Will you ufe hereafter to go to your Minifters privately, and follicitethem for advice? and if you have not fuch of your own as are fit, ge: advice from others; and ask them what you Jhalldo to be faved ? how to frepdre for death and judgement ? and will you obey the Word of'God in their mouths? If you will not do this much, nor fo much as enquire of thofe that (hould teach you, nor ufe the means which Chrift hath eftablifhed in his Church for your help, your own confidences (hali one day witnefs, that you wereiuch

as made light of Chrift and falvation. If any of you doubt whether it be your duty thus to ask counfel of your Teachers, as fick men do of their Phyfitians, lee your own neceffities refolve you ; let Gods ex-prefswordrefolve you ; fee what is faidof thePrieftsof the Lord, even before Chrifts coming, when much of their work did lie in Ceremonials! Mai 2.5,6. My Covenant was with him of life and peace : and I gave them to him ( to Levi ) for the fear where* with he feared me, and was afraid before my name. The Law of truth was in his mouthy and iniquity was not found in his lip •, he walked with me in Peace and Equity^ and did turn many away from iniquity. For the Priefls lips Jhould keep knowledge, and they fbould feek^ the Law at his mouth : for he is the Mcjfenger of the Lordofhofts.

Nay, you muft nor only enquire, and fub-roit to their adrice, but alio to their juft re-prehenfions, and Church cenfures: And without proud repining fubmit to the Difcipline of Chrift in their hand?, if it fhali be ufed in the congregations whereof you are members..

4. Will you for the time to come, make confeience of daily and earneft prayer to God, that you may have a part in Chrift and falvation t do not go out of doors till you.

have

have breathed out thefe dcfires to God \ do not lie down to reft till you have breathed out thefe dcfires j fay not, God knoweth myneceflity without 10 often praying; foe though he do, yet he will have you to know them and feel them, and exercife your dcfires and all the graces of his Spirit in thefe duties : It is he that hath commanded to pray continually, though he know your needs without, i Thef. 517. Chrift himfelf fpent whole nights in prayer, and encourage th us to this courfe, Luke 18.1. If you will not be perfwaded to this much, how caa you fay that you make not light of Chrift and falvation ?

5. Will you for the time tocomerefdl-vedly caft away your known (ins at the command of Chrift? If you have been proud or contentious, or malicious and revengeful, be fo no more. If you have been adulterers^ or fwearers, or curfers, be fo no more. Yoa cannot hold thefe, and yet fee by Chrift and falvation,

What fay you ? Are you refolved tolct them go ? If not, when you know tis the will of Chrift, and he hath told you fuch (hall not enter into his Kingdom, do ftoc you make light of him?

(MO)

God in the dearefi as well as in the cheapeft part of his feryiee : not only with your tongues, but with your purfes and your deeds ? fhall the poor find that you fet more by Chrift then this world? (hall it appear in any good ufes that Gods calls you to be liberal in, according to your abilities ? Pure Religion and undefiled before God is this, To vifit the fatherlefs and the widows in their affliction, fam. i • ult. Will you refolve to ftick to Chrift, and make fure this work of falvation, though it coft you all that you have in the world? If you think thefe terms too dear, you make light of Chrift, and will be judged accordingly.

7. Will you for the time t6 come make much of all things that tend to your falvation ; and take every help that God offer-eth you, and gladly make ufe of all his Ordinances ? Attend upon his ftrengthening Sacraments, fpend the Lords own day in thefe holy imployments. Inftruft your children and fervants in thefe things, Deut . 6. 6,7. get into good company that fet their faces heaven-ward, and will teach you the way, and help you thither: and take heed of the company of wicked fcorners, or foolifti, voluptuous, flclhly men, or any that would hinder you in this work. Will y ou do thefe

things

things ? Or will you fhew that you arc flightesof (Shrift by negle&ing them ?

8. Will you do all this .with delight, not as your toyl, but as your pleafure ? and take it for your higheft honour that you may be Chrifts Difciples and may be admitted to ferve and worfhip him •, and rejoyce with holy confidence in the fufficiency of that facrifice by which you may have pardon of all your failings, and right to the inheritance of the Saints in light ? If you toll do thefe things finccrely, you will fhew that you fet by Chrift and falvation-, clfc not.

Dearly Beloved in the Lord, I have now done that work which I came upon ; what effcdjt hath, or will have upon your hearts, I know not,nor is it any further in my power "to accompli(h that which my foul defireth for you. Were it the Lords will that I might have ray wi(h herein, the words that you have this day heard (houid fo ftickby you, that the fecure {hould be awakened by them, aiid none of you (hould perifh by the flighting of your falvation. I cannot now* follow you to your feveral habitations^ to apply this Word to your particular neceffi-tics : but oh that I could make every mans tconfeience a Preacher to himfelf, that it mightc do it 3 which is ever with .you .• that the npx& R % time

time you gopra^erlefs to bed, or about your bufinefs,confcicnce might cry out, Doft thou fit no more by Chrift and thy falvation ? that the next time you are tempted to think hardly of an holy and diligent life, ( I will not fay to deride it as more ado then needs) Confcience might cry out to thee, Dofi thou fet fo light by Chrifi and thy falvation ? that the next time you are ready to rufhupon known fin, and to pleafe your fleflily defires againft the command of God, Confcience might cry out, Is Chrift and falvation no more worth, then to caft them away, *r venture them for thy tufts ? that when you are following the world with your moft eager defires, for-getting the world to come and the change that is a little before you, Confcience might cry out to you, Is Chrift and falvation no more worth thenfo ? That when you are next fpending the Lords day in idlenefs or vain fports, Confcience might tell you what you are doing. In a word, that in all y our neg-lefts of duty, your flicking at the fuppofed labour or coft of a godly life j yea in all your cold and lazy prayers and performances, Confcience might tell you how unfutable fuch endeavours are to the reward; and that Chrift and falvation (hould not be fo flighted? I will fay no more but this at this time, ft is

("243)

a thoufand pjttiesthat when God hath provided a Savipur for the world, and when Chrift hath differed fo much for their fins, and made fo full a fatisfadion to Juftice, and purchafed fo glorious a Kingdom for his Saints,and $11 this is offered fo freely to fin-ners, to loft unworthy (inners, even for no-thing,that yet fo many millions (hould evcr-laftingly pcrifli becaufe they make light of their Saviopr and falvation, and prefer the vain world and their lufts before them > I have delivered ray Meffage; the Lord open your hearts to receive it ^ I have perfwaded you with the word of truth and fobernefs; the Lord perfwade you more effe&ually, or clfe all this is loft.

FINIS.

TRUE

Chriftianity;

OR,

(thrifts abfolute Dominion, and Mans ne-

ceflary Selkrefignation and fubje&ion.

In two Afsvzc Sermons preached at Worcester,

By Rich. Baxter. 1

LONDON,

Printed for Nevil Simmons boofcfelltt in Kidderminfer. i6tf.

A Sermon

OF

The abfolute Dominion of God-Redeemer,

and the necefsity of being devoted and living to him.

Preached before the Honorable Judge of Afsize at War-cefier, Aug. 2.1654.

By Rich. Baxter.

Rom. 14. 9, Tor to this end Chrifiboth dyed and rofe, And revived, that he might be Lord both of the dead and Living,

London, Printed for Hevit Simmons JBookfeller ]nKtdemiftfter,i6tf.

To the Right Honourable

Serjeant Glyn y Now Judge of

Afsife in this Circuit.

My Lord 5

\Onld my excufc have /a-^tisfted you^ this Ser-i men had been confined to \ the Auditory it was prepared for: 1 cannot ex-tfett that it fhould find that Candor and favour with every Reader, as it did with the Hearers. When it muft ffeak to All^ the guilty mil hear^and then it mil gall. In-nocency is patient in hearing a reproof and charitable in the interpretation ; but Guilt

mil

The Epiftle Dedicatory. vill {mart and quarrel, and nfually nake 4 fault in htm that findeth one in hen*. Yet iconfefs this is but a poor ju-fofication of his Jilence that hath a Call to (peak. Both my Calling and this Sermon would condemn me , if on fuch grounds Jfhould draw hack : But my Back-wardmfs was caufed by the reafon which 1 then tendered your Lord-(hip as my txcufc^mz. Becaufe here is nothing but what is common , and that it is in as com-mon and homely a drefs. And I hope we need not fear that o$r labours are dead, un~ lefs the prefs Jhall give them life. We bring not Sermons to Churchy as we do a Corps for a burtal: If there be life in them, and life in the Hearers, the connaturality will caufe fuch an amicable clofure^ that through the Reception., Retention, and operation of the foul, they will be the immortal feed of a life everlafting. But yet feeing the Prefs hath a louder voice then mine% and the matter in hand is of fuch exceeding necefsitfc I (hall not refufe upon fuch an

tn~

1 ilw ju^iiiiw Jk/vuivavviy •

Invitation, to be a remembrancerto the world, of a Doctrine and dnty offucb high concernment:though they have ward it never jo oft before. Seeing therefore 1 rmtfl prefent that now to your eyes, which 1 lately presented to your ears, J (hall take the boldnefs to add one word of Application in this Epifile, which 1 thought not feafonable to mention in the fir ft delivery : and that fhdlbe toy our Lordfhip and all others in your prefent cafe, that are defied members of this expc&ed Parliament. Be fure to remember the intere(I of your foveraign, the great Lord Protestor of Heaven and Earth: And as ever you will make him a comfortable accompt of your Power, nihilities, and Opportunities offerving him, fee that you prefer his intereft before your own , or any mans on earth, if you go not thither as fent by him, with a firm refolu-tion to ferve himfirfl, you were better fit at home : forget not that he hath laid claim to you, and to all that you have, and all that you can have, and all that you can

do

l lie jDpiiixw jL/cuicaiury• ^ / 4f» bold with all pofible earneftnefs % to entreat you, yeaasChrifts Minifier to require you in his Name, to flud] and remember his bufwefs and intereft $ and fee that it have the chief place in all your confutations : Watch againft the incroachments of your own carnal interefts, confult not with flefh and bloody nor give it the hearing when it (hall offer you its advice.How fub-tilly will it infinuate, how importunately will it urge you,how certainly will it man allj ifyoudonotconftantly andrefolvedly watch ! ohow hard^but how hafpyisitto conquer this carnal felf! Remember flill that you are not your o wnjhat you have an unfeenMafter that rnuft be pleafed, whoever be difp leafed^ andanunfeen Kingdom to be obtainedy and an invifible foul that ttjuft be favedjhough all the world be loft. Fix your eye ft ill on him that made and redeemed you, and upon the ultimate end of your Chriftian race ^anddo nothing ml-fully, unworthy fuch a Mafter^ and fuch an end. often renew your felf-re [tgnatioa,

and

The Epiftle Dedicatory. And devote your [elf to him 5 fit cloje at his work, and be fure that it be His, both in the CAiatter, and in your Intent. If Conscience [hould at any time ask, ( Whofe work are you now doing/") or a man fbouldfduck you by tbejlieve, and fay,(Sir, Whofe Caufe are you now pleading t ) See that you have the anfwer of a chrtftian at hand ^ delay not Gods work till you have done your own, or any ones elfe : Tout be ft fecure the Common-wealth and your own interefiy by locking fir ft to His. By negle-tfing this,and being carnally wife, we have wheel 9 d about fo long intheWilaeme/s, and lofi thofe advantages againft the Powers of Varknefs, which we know not whether we /ball ever recover again. It is the great aftonifbment offober men. and not the lea ft reproach that ever was caft on our holy Pro-fefsion^ to think with what a \eal for the work of Chrift,menfeemedto be animated in the beginning of our difAgreements • and how deeply they did engage themfelves to\ him in folemn Vows ? Proteftations, and

Cove-

TheEpiftle Dedicatory; Cwenants^andwbat advantages carnal [elf bathftncc got ,and turned the fir earn another way If* that the fame men have ftnce been the inftruments of our calamity #n breaking in pieces , and difbonouring the Churches of Chrift $ yea and gone fo neer to the taking down (as much as in them lay) the whole Utniftry thatfiands approved in the Land: O do not by trifling, give advantage to the Tempter todeftroyyour work and you together. Take warning by the fad experiences §f what is pafl • beflir you fpeedily and vigor oufly for Cbrifoas knowing your oppo-fition andthefhortnefs of your time: BlefTed is that fervant whom his Lord when he commcth fhall find fo doing, if you ask me wherein this interest of Chrift doth con ft ft f 1 (hall tell you but in a few unqueflionable particulars, i. In the main, that truth^godlimfs^ and honefty^ be countenanced and encouraged^ and their contraries by aU fit means fuppreffed. 2. In order to this, that unworthy men be removed from Uagiflracy and Uiniflry , and

the

The Epiftle Dedicatory. the places fupplyedwith the ftteftthat can be had. 3. That a competent maintenance may be procurctLwhere it is wanting ,efperi-ally for Ciues and great Towns ,where mort Teachers are fo necejjary in fome proportion to the number of fouls, and on which the Country doth fo much depend. Shall an agte of fuch high prettnees to Reformation^ and %ealfor the Churches ^alienate fo much,and then leave them defiitute, and fay , It can* not be had ? 4. That right means be ufed with fpeed and diligence, for the healing of cur divifions } andthe uniting of all the true Churches of Chrifi ( at leaf in theft Na-tions$ and o that your endeavours might be extended much further ) to which end I fhall mention but thefe two means of mo ft evident necefsity. 1. That there be one Scripture-Creed, or confefsion of Faith\ agreed on by a general affembly of able Mi-nifters duly and freely ch^fen hereunto, which fhall contain nothing but matter of evident Necefsity and Ferity. This will ferve I. For a Teji to the Churches, to dif-S tern

The Epiftle Dedicatory* cern the found Profefjors from the unfound (as to their dotfrine) and to know them with whom they may clofe as Brethren, and whom they mafl rejeft. 2. For aTefito the Magiftratejf the Orthodox to be encouraged^ and of the intollerably Heterodox^ which it fcems is intended in the 37. Article of the late formed Government jvherc all that will have liberty, muflprofefs (faith inGodbytfefus Chrifl) which in a Chru fiian fenfe mufjt comprehend every true fundamental^ or Article of our faith : and no doubt 3 it is not the bareffeakingof thofe words y in an unchriflian fenje that is intended. ( ^yls if a Ranter fhould fay, that him feIf is God y and his mateis^efus Chrifl. )

2. That there be a pub lick eflablifhment of the nectffary liberty of the Churches, t$ meet by their officers and Delegates on jlljuft occafions, in affemblics fmalleror greater ^ (even National when it is necef-fary ) Seeing without fuch ajjbeiathns and communion in ajjembltesjhe unity and con

cord

The Epiftle Dedicatory.

cord of the Churches is not like to be maintained. I exclude not the tMagiftratet, interefl or overfight to fee that they do not tranfgrefs their bounds. As you love Cbrifi^andhis Church and Goff el^and mens fouls,negleff not thefeunqueftionablepints of his inter e^andmake them your fir ft and chiefefi bufinefs, and let none be f referred before him y tillyou know them to be of more authority over you^and better friends to you tbenChriftis. Should there be any among you that cherifh afecret Root of Infidelity> after fuch presences tothepurefi Cbriftiani-ty, and are zealous of Chrifi lefihefhonld over-top them, anddofetupanintereftjin-confiflent with his foveraignty^ and'thereupon grow jealous of the liberties and power of his Minifiers^and of the unity &ftrengtb of his Church: and think it their be ft policy to keep unher his tMini(lers^ by hindering them from theexercife of their office , and to foment divifions^ and hinder ourunior^ that they may have parties ready toferve their ends: I would not be inthecafeipf? S 2. fuch

r e

The Epiftle Dedicatory^

fuch men, when God/trifeth to judge ihem 9 for all the Crowns and Kingdoms en earth! If the) fumble on this ftone, it mil break them in pieces: but if it faUupon them* it will grind them to powder. They may feem to prevail again fi him a while, when their fuppofedfuccefs is but aprofperous felf destroying : but mark the end, when his wrath is kindled, yea> but a little: and when theft hi* enemies that would not he fhould raign tver them, are brought forth and dejtroyed before him, then they will be convinced of the folly of their Rebellion: in the mean time let wijdom be jupfed of her children. My Lord, I had not troubled you with fo many words ^ had I not judged it probable that many more whom they concern may ptrufe them; I remain*

Your Lordfliips Servant in the Work of Chrift,

'pM Sicb. Baxter.

(*59)

A Sermon of the Abfolute Dominion of God-Redeemer 5 And the ncceffity of being Devoted and Living to him.

i Cor. 6.19,20.

And ye are net your own, for ye art bought

with a price, therefore glorifie God in your tody, andinjourfpirh r which are Gods*

Undamentals in Religion are the life of the fuperftru&ure. Like the Vitals and Naturals in the body, which are firft neceffary . for themfelves, and then alfo for the quickning and nourifhingofthe reftr there being no life or growth of the inferi--our parts, but whae they do receive from the powers of thefe -, its but a dead difcourfe which is not animated by thefe greater Truths, what ever the bulk of its materials may con-S 3 fift

(260;

lift of. The frequent repetition therefore oj

thefe, is as exeufable as frequent preaching.

And they that naufeate it as loathfora batto-

logie, do love Novelty better then Verity,and

playing with words to pleafe the fancy, rathei

then clofing with Chrift to fave the foul. Am

as it is the chief part of the cure in moft ex

ternal maladies to corroborate the vital anc

natural powers, which then willdothewori

themfelves^ fo is it the moft effe&ual courfe,foi

the cure of particular mifcarriages in mens live

to further the main work of grace upon then

hearts: could we make men better Chriftians

it would do much to make them better Magi

ftrates, Councilors, Jurers, Witneffes, Sub

j§&9, Neighbours, &c. And this muft be don

by the deeper imprefs of thofe vital Truths

and the Good in them exhibited, which are ad

arquate obje&s of our vital graces. Could w

help you to wind up the fpring of faith, and ({

move the firft wheel of Chriftian Love, m

(hould find it the readied and fureft means G

move the inferiour wheels of duty. The flaw

and irregular motions without, do (hew tha

fomething is amifs within ^ which if we coul

rcdifie we might the eafier mend the reft

I fhall fuppofe therefore that I need no mof

Apologie for chufing fuch a fubjed at fucfei

fcafon as this,thcn for bringing bread to a feafl

Ad

[ZOIJ

, (And if I medicate the brain and heart, for the curing of fenflefs Paralytick members^or the in-ordinate Convulfive motions of any hearers, I have the warrant of the Apoftles example in my "Text. Among other great enormities in the Church of Corinth , he had thefe three to reprehend and heal : Firft their fidings and divifions occafioncd by fome fadious felf-feek-ing teachers. Secondly, their perfonal contentions by Law-fuites, & that before unbelieving Judges, Thirdly, the foul fin of fornication, which fome among them had fain into $ the great cure which he ufeth to all thefe, & more efpecially to the laft,is the urging of thefe great foundation Truths^ whereof one is in the words before my Text 5 viz. the Right of the Holy Ghoft; the other in the words of my Text which contains fir ft. A denyal of any Right o£ propriety in themfclves. Secondly, an aflert-" ing of Chrifts propriety in them. Thirdly, the proof of this from his purchafe, which is his Title. Fourthly, their duty concluded from the former premifes; which is to glorifie God,and that with the whole man • with the fpirit, becaufe God is a fpirit and loatbs hypocrifie $ with the body,which is particularly mentioned, becaufe it feems they were encouraged to fornication by fuch conceits, that it was but an aft of the flefh,and no t of the mind,and t her fore as S 4 they

f 262)

they thought the fmaler fin,TheApoftIes words from laft to firft,according to the order of In-tcntior^ do exprefe firft mans duty, to glorifie God with foul and body, and not to ferve our lulls. Secondly, the great fundamental obligation to this duty, Gods dominion or propriety. 3 1 /. The foundation of that Dominion, Chrifts purchafe ^ according to the order of execution from firft to laft,thefe three great fundamentals of our religion, lie thus. Firft Chrifts purchafe. Secondly ,Gods propriety thence arifing.Third-ly, mans duty f wholly to glorifie God, arifing from both. The Argument lies thus. They that are not their own, but wholly Gods, fhould wholly glorifie God, and not ferve their lufts: but you are not your own, but wholly Gods .• therefore you fliould wholly glorifie God, and not ferve your lufts. The major is clear by the common light of naturc.Every one (hould have the ufe of their own.The Minor is proved thus. They that arc bought with a price are not their own, but his that bought them ; but you are bought with a price : therefore,&c For the meaning of the terms briefly : [ Uvw ] veflri y as the vulgar- veftri juris, as Beza and others- is moft fitly expreffed by our Englifti £ your own 1 [ ye are bought: ] a Synecdoche generis\ faith pljfcator ; for [ye are redeemed ] I with a price] There is no buying without a

- price:

price: This therefore is an Emphaticall Pleonaf* mus^s Beza, Pifcatorfindothevsizs to fee with the eye9, to hear with the ears; Or clfc fa price] is put for \jl great price 3 as Calvin % Peter Martyr, and Pifcator rather thinks: And therefore the Vulgar adds the Epithet \magno]*Ti& the Arabick[pw**0/0]as Bez>* notes-as agreeing to that of i Pet. i. 18. I fee not but we may fuppofe the Apoftle to refpeft both the purchafe and the grcatnefs of the price: as Grotius and fome others do, [ Glorifie God ] that is, by ufing your bodies and fouls wholly for him, and abftaining from thofe lufts which dodilhonor him. The Vulgar adds [&por» ute~\ q. d. bear God about in your hearts, and let his fpirit dwelt with you inftead of luft. But this addition is contrary to all our Greek Copies. Grotius thinks that fome Copies had[^ Tov8io?3Jand thence fome Unskilful Scribe did put £ £& ts 3 however it fcems that reading was very antient, when not only Aur ftin^ but Cyprian and Tertullian followed it, asite^noteth. The laft words £and in your fpirit, which are Gods] are out of all the old Latin Tranflations, and therefore its like out of the Greek, which theyufed : But they are in all the prefent Greek Copies, except our M.S. asalfo in the Syriack and Arabick verfion. Xhe reft of the explication /ball follow tht

Deftrines,

J)oElrines , ?*Jbk& *r* theft.

Doft. i. We are bought with a price.

D<?#.2.Becaufe we are bought fo,wc are not our own, but his that bought us.

DoEl. 3. Bccaufc we are not our own, but wholly Gods, thereforcwc muft notferye our lufts, but glpriiie him in the Body and Spirit. In thefe three conclufions is the fubftancc of the Text ; which I (hail firft explain, and then make application of them in that order as the Apoftle here doth.

The Points that need explication are thefe.

Firft, in what fenfe we are faid to be bought with a price ? who bought us ? and of whom ? and from what ? and with what price ?

Secondly, How we are Gods own upon the Title of this purchafe.

Thirdly, How we are not our own.

Fourthly, What it is to glorifie God in Body and in Spirit, on this account.

Fifthly, Who they be that on this grouud are or may be urged to this duty.

Firft, For the firft of thefe, whether buying here be taken properly or Metaphorically,! wili not now enquire.

Firft, mankind by fin became guilty of death, liable to Gods wrath, and a flave to Satan, and his own lufts. The fe licence in part was paft and execution begun, the reft would have

followed,

followed, if not prevented. This is the bond* age from which we are redeemed.

Secondly, he that redeemed us, is the Son of God: himfelf God and man j and the Father by the Son. AEls 20.28 . He purchafed us with his own blood.

Thirdly, the price was the whole humiliation of Chrift; in the firft aft whereof (his incarnation) the God-head was alone, which by humbling it felf, did fuffer rcputatively, which could not really : In the reft the whole pcr-fon was the fufferer, but ftiJl the humane nature Really, and the Divine but Reputatively. And why we may not add as part of the price,the merit of chat obedience wherein his fuffering did not confift, I yet fee not. But from whom were we redeemed ?

Anfw. From Satanby refcueagainft his will: From Gods wrath or Vindi&ive juftice by his own procurement and confent. He fubftitutcd for us fuch a facrifice, by which he could as fully attain the ends of his righteous Government, in the Demonftration of his juftice and hatred of fin, as if the (inner had fuffered himfelf. And in this found fenfe, it is far from being an abfurdity, as the Socinisui drearaeth, for God to fatisfie his own fa/lice , or to buy us of himfelf: or redeem us from himfelf 2. Nextletusconfider,hpw we are Gods

upon

(z66) open the Title of this purchafe. By [God] here is meant both the Son, who being God> hath procured a right in us by his Redemption; and alfo the Father, who fent his Son, and redeemed us by him, and to whom it was that the Son redeemed us, Rev. $. 9. Thou bafi redeemed us to God by thy blood. In one word, it is God as Redeemer, the manhood alfo of the fecond perfon included, that hath purchafed this right. Here you muft obferve that God as Creator had a plenary Right of propriety and Government,on which he founded the Law of works that then was. This right he hath not loft: Our fall did lofe our Right in him, but could not deftroy his right in us. Becaufe ic deftroyed our right, therefore the proraiffory part of that Law was immediately thereupon diffolved, or ceafed through our incapacity ( and therefore Divines fay, that as a Covenant it ceafed ) but becaufe it deftroyed not Gods Right, therefore the preceptive, and pe-nail parts of that Law do ftill remain. But how remain ? In their being ; but not alone, or without remedy. For the Son of God became a facrifice in our ftead; not that we might ab-folutely, immediately, or ipfofaSio, be fully delivered, or that any manlhould^ ipf* hofiU from the very facrifice as made, have a right to the great benefits of perfonall, plenary Reconciliation

(26y)

conciliation and Rcmifiion, and everlafting life- but that the neceffity of perifliing through thc'unfatisficdnefsof juftice for the alone offences againft the Law of works being removed from mankind, they might all be delivered up to him as Proprietary & ReSlor, that he might rule them as his redeemed ones,and make for them fuch new Laws of grace, for the conveyances of his benefits, as might demon-ftrate the wifdom and mercy of our redeemer, and be moft fuitable to his ends, The world is now morally dead in fin,though naturally alive* Chrift bath redeemed them, but will cure them by the a&uall conveyance of the benefits of Redemption, or not at all. He hath undertaken to this end, himfelf to be their Phyfitian,to cure all that will come te him, and take him fo to be, and truft him, and obey him in the Application of his Medicines. He hath ereftcd an Hofpitall, his Church, to this end ; and commanded all to come into this Ark. Thofethat are far diftant, he firft commandcth to come nearer: and thofe that are near, he inviteth to come in. Too many do refufc and perifli in their refufall. He will notfuffer all to do (b, but mercifully bowcth the wils of his Elcft, and by an infuperab/e powerful drawing, compels them to come in. You may fee then that here is a Novum ]us & Domimi & Imperii,* new right of Propriety

and

and rule, founded on the new bottom of Redemption :Buc that this doth not deftroy the old which was founded on Creation ^ but is in the very nature and ufe of it, an emendative addition. Redemption is to mend the Creatore,not of any defeft that was left in the Creation, but from the ruinc which came by our defacing tranfgeeffion. The Law of grace upon this Redemption, is fuperadded to the Law of nature given on the Creation; not to amend any im-perfeftions in that Law, but to fave the (inner from its unfufferable penalty, by diflblving its obligation of him thereto. And thus in its nature and ufe it is a remedying Law. And fo you may fee that Chrift is now the Owner, and by right the Governor of the whole world, on the Title of redemption,as God before was, and ftill is on the Title of Creation.

3 .By this you may alfo perceive in what fenfe, we are not our own. In the ftri&eft fence there is no proprietary, or abfolute Lord in the world but God. No man can fay this is fully and ftri&ly mine. God gives us indeed whatever we enjoy-, but his giving is not as mans: we part with our Propriety in that which we give : but God jgives nothing fo. His giving to us makes it not the lefs his own. As a man giveth his goods to his fteward to difpofe of for his ufe, or inftrumentsttf his fervant to do his work with,.

fo

(2*9)

fo God gtveth his benefits to us. Or at the ut-moft,as you give doaths to your child, which are more yours ftill then his, and you may take them away at your pleafu^. I confefs when God hath told us that he will not take them away, he is as ic were obliged in fidelity to continue them,but yet doth nothereby let go his propriety. And fo Chrift bids us call no man on Earth Father, that is, our abfolute Lord or Ruler, becaufc we have but one fuch mafter, who is in Heaven. Mat. 23. 7*8,9, *o. So that you may fee by thi«, what Propertie is left us, and what right we have to our felves, and our Pofleffions; Even fuch as a fteward in his Mafters goods, or a fervant in his tools, or a child in his coat, which is a propriety improper, fubordinate and fecundum quid y and will feefcre us againft the usurpation of another: One fervant may not take his fellows inftrum^nt from him, nor one child his brothers coat from him, without the parents or Mafters con-fent.They have them for their ufe, though not the full propriety: It may be called a propriety in refped to our fellow-fervant,though it be not properly fo as we ftand in refpeft to God. Wehave right enough to confute the Leveller: bupigt to exempt either us or ours from the claim and ufe of our abfolute Lord. 4* For the fourth Queftion, What it is to t

glorifie

glorifieGod in body, and fpirit, Ianfwcri: a word : It is, when upon true believing appre-henfions of bis right to us and of our great obligations to him as our Redeemer, we heartil) and unfeignedly devote our felves to him, and live as a people fo devoted ^ fo bending the chiefeft of our care and ftudy,how topleafe him in exa&eft obedience,that the glory of his mercy and holinefs, and of his wife and righteous Laws, may befeen in our converfations; and thac the holy comformity of our lives tothefe Laws, may (hew that there is the like conformity in our minds, and that they are written in our hearts ^ when the excellency of the Chri-ftian Religion is To apparent in the excellency of our lives, caufing us to do that which no others can imitate, that the luftre of our good Works may (hine before men,and caufe them to glorifie <Jur Father in Heaven. To conclude, when we itil refpe&God as our onlySoveraign, and Chrift as our Redeemer, and his Spirit as our San&ifier,and his Law as our Rule-that the doing of his will,and the denying of our own, is the daily work of our lives, and the promoting of his blefTed ends is our end: this is the glorifying of God that hath Redeemed us. 5 .The laft queftion is,who they be that are and may be urged to glorifie God on this ground, chat he hath bought them? Doubtkfe, only

thofe

(27U

thofe whom he hath bought; but who are thofe? It difcourageth me to-tell you, be-caufe among the godly, it is a controverfie; but if they will controvert poiptsoffuch great moment, they cannot difoblige or excule us from preaching them. Among the variety of mens opinions, it is fafe to fpeak in the Language of the Holy Ghoft, and accordingly to believe, i*$. that [ as by the offente qf one; Judgement came upon all men to condemnation, even (6 by the righceoufnefs of one^ the free gift came upon all men to Judication of life, Rom. $. 18.] And that he gave himfelf a ranfome for all, and is the only Mediator be* tweenGodand man, i 7^.2.5,6. That he is the propitiation for our fins, and not for ours only, buc alfb for the finsof the whole world, 1 fthn 2.2. That God is the Saviour of ail men,clpecially of thofe that believe, 1 Tim. 4.10. That he is the Saviour of the worlds John 4.42. 1 fohnq. 14,15. That he tafteth death for every man, Heb.2.9. wcth many the like ; It is very fad to confider how men* unskilfulntffs to reconcile Gods general grac? with his fpecial,and to a fiign to each its propel: part, hath made the Pelagians and their Sue* ceffors to deny the fpccial grace, and too m*-ny Of late, no lefs dangeroufly to deriy the ge* Heral grace; and what contentions thefe two T ^rronepuf

erroneous parties have maintained, and dill maintain in the Church, and how few obferve or follow that true and fober mean which Afiftin the Maul of the Pelagians, and his fcholars Proffer and Fulgentius walked in ! If when our dark confufed heads are unable to affign each truth its place, and rightly to order each wheel, and pin in the admirable fa-brick of Gods Revelations, we (hall therefore fall a wrangling againft them, and rejed them, we may then bedrawntoblafphemc the Trinity, to rejed either Chrifts humane nature or his Divine • and what truth (hall we not be in danger to lofe ? To think this general grace to be inconfiftent with the fpecial, is no wifer Chen to think the foundation inconfiftent with the Fabrick that is built thereupon ^ and that the builders themfelves (hould have fuch thoughts, is a matter of companionate confi-deration to the friends of the Church.Doubtlefc Chrift dyed not for all alike, nor with equal intentions of faving them • and yet he bath born the fins of all men on the Crofs, and was a fa-crifice, propitiation and ranfom for all; even they that bring in damnable herefies, deny the Lord that bought them, and bring on them-felves fwift deftru&ion. 2 Pet.2.1. Godfent not his Son into the -mrU to condemn the world, but that the world through him might be fwed.

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He that believeth en him is not condemned j but he that believeth not, is condemned already, be-canfe he hath net believedin the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkpefs rather then light, becaufe their deeds were evil. John 3, 17,18, 19. I doubt not but my Text doth warrant me to tell you all, that you are not your own, but are bought with a price, and therefore muft glorifie him that bought you : And I am very confident, that if any one at Judgement will be the advocate of an unbeliever, and fay, he dcferves not a forer puntfhmcnt for finning againft the Lord that bought him, his plea will not be taken : Or if any fuch would comfort the conferences in Hell, or go about to cure them of fo much of their torment, by telling them^hat they never finned againft one that redeemed them,nor ever re jefted the blood of Chrift Ihed for them, and therefore need not accufe them-felves of any fuch fin,thofe poor finners would not be able to believe them. If it be only the Eleft with whom we muft thus argue [you are not your owntyou are bought with a price, therefore glorifie God] then can we truly plead thus with none till we know them to be Eleft, which will not be in this world. I do not think Paul knew them all to be Eleft that

^74) he wrote to •, I mean abfolucely chofefe to fal-vation ; nor do I think he would (o peremptorily affirm them to be bought with a price,who werefornicatorSjdefrauderSjContcntious^drunk at the Lords Tapper, &c. and from hence have argued againft their fins, if he had taken this fora Pnvi!edge proper to the eled. I had rather fay to fcandaious frnners [you are bought with a price ,' therefore glorifie God ] then [ you are abfolucely eleft to falvation, therefore glorifie God. ] And I believe,lhatasitis the fin of Apoftates co £Crucihe to them-feWes the Son of God afreftij Heb. 6.5,5. fo is it their mifery that [there remaineth no more facrifice for fins ^ but a certain fearful loot^ ing for of Judgement, and fiery indignation which Jbail devour the adverfaries, becaufe they have trodden under fat the Sen of God, and counted the blood of the Covenant wherewith they were fantlifed an unholy thing, Heb. 10.26,27,28. Lafrly, I judge it alfo a good argument to draw us from offending oth£rs,and occafioning their fin, that [ through us, our weak Brother (hall perift% for whom Chrift dyed, 1 Cor. 8.3 J So much for explication.

I would next proceeed to the confirmation of the Dodrines here contained, but that they arefo clear in the Text, and in many other, that I think it next to needtefs j and we have

(275;

now no time for needlefs work ; and therefore fhall only cite thefe two or three Texts, which confirm almoft all that I have faid together. Rem . 149. For to this end(fhrift both dyed and rofe,and revived > that he might be Lord both of the dead and living 2 Cor. 5. 14,15. We *thus judge, that if one dyed for all, then were all dead : and that he d'fedfor all, that they which live (hould not henceforth live unto thtmfelves % but unto him which dyed for them and rofe again. Matth # 28.18.19,20. Ml power is given me in Heaven and in Earth. Go ye therefore , Difciple all Nations\ € Baptizingthem y &c. Teaching them to obferve all things whatfeever I have t commandedyou^ I Pet. 1. 17,18. If ye call on the Father , whs without refpeft of ferfons judgeth every man according to his workj^pafs the time ofyonrfepurning here infear\forafmuch as je knew that ye were not redeemed with corruptible things,as ft her and gold, from jour vain con-verfation — but with the precious blood of Chrijl y as of a lamb without btemifh, and without fp*t. Thefe Texts fpeak to the fame purpofe with that which I have in hand.

Vfe. In applying thefe very ufeful truths, would time permit 3 1 (hould begin at the Intel-left, with a confutation of divers contrary errors, and a collection of many ohfervable Con-fe&aries, It would go better with all Com-

caonwealthsand Princes on Earth, if they well confidered that the abfolute Propriety and So-veraignty of God-Redeemer, is the Bafis of all lawful Societies and Governments : and that no man hath any abfolute Propriety, but only the ufe of the Talents that God doth en-truft him with ; that the foveraignty of the Creature is but Am\ogicz\,fecundfim quict-jm-proper, and fnbordinate to God the proper Soveraign; that it belongs to him to appoint his inferior Officers; that there is no power but from God$ and that hegivech none againft himfelf; that a Theocracy is the Government that mu(l be defired and fubmitted to, whether the fubordinate part be Monarchical, Arifto-cratical, or Democratical: and the rejeding of this was the Ifraelites fin, in choofing them a King; that it is Rill pofiible and neceffary to live under this Theocracy, though the Admi-niftration be not by fuch extraordinary means as among the Ifraelites ^ that all humane Laws are but by-Laws fubordinate to God. How far his Laws muft take place in all Governments ; how far thofe Laws of men art ipfofu 8* Null, that are unqueftionably deftructive of the Laws of God: how far they that are not their own, may give Authority to others; and what afpectthefe Principles have upon Liberty in that latitude as it is taken by fome ; and upon

the

the Authority of the multitude, efpecially in Church-Government; (hould I ftand on thefe and other the like Confequents, which thefe Fundamentals in hand might lead us to difcuft, I (hould prevent that more feafonable application which I intend, and perhaps be thought in fome of them to meddle beyond my bounds.ric only fay, that God is the firft and the laft, in our Ethicks and Politicks, as well as in our Phyficks ^ that as there is no creature which he made not, fo it is no good right of Property or Government which he fome way gives not; that all Commonwealths not built on this foundation are as Cafttes in the air, or as childrens tottering ftructures, which in the very framing are prepared for their ruine, and ftrictly are no Commonwealths at all; and thofe Governors that Fule no more for God then for thcmfelve*, 1 (hall be dealt with as Tray tors to the univerfat Soveraign. Thus far at lead muft our Politicks be Divine, unlefs we will be meet confederate Rebels.

But it is yet a clofcr application which I intend: though we are not our own, yec every mans welfare (hould be fo dear to himfelf, char, mechinks every man of you (hould prefently enquire how far you are concerned in the bufi-nefs which we have in hand. Tie tell you how far. The Cafe here defcribed is all out own. 1T4 Wc

We arc bought with a price, and therefore not obr own, and therefore mud live to him that bought us. We muft do it, or elfe we violate our Allegiance, and are Traitors tp our Redeem mer. We muft do it, or elfe we (hall perifti as defpifers of his blood. It is no matter of indiffe-rency , nor a duty which may be difpenced with.That God who is our Owner by Creation and Redemption, and who doth hitherto keep our fouls in thefe bodies, by whofe mccr will and power you are all here alive before him this day, will fhortly call you before his bar, where thefe matters will be more ferioufly and fearchingly enquired after. The £reat Quefti-onof the day will then be this, Whether you have been heartily devoted to your Redeemer, and lived to him ? or to your carnal felves? Upon the refolution of this queftion yourfcver-latting Salvation or Damnation will depend. What think you then ? Should aot this Queftion be now put home, by every rational Hearer to his own heart ? But I fuppofe fome will fay, There is no man that wholly lives to God , for all are finners : how then can our Salvation depend fo much on this ? I anfwer in a word : Though no man pay God all that heoweth him, yet no man (hall be faved, that giveth him not the preheminence. He will own none as true Subjeds, that do not cordially own him in

his

(279) his Sovereignty. Be it known to you all, there (hall not a man of you enter into his Kingdom, nor ever fee his face in peace, that giveth him not the chiefeft room in your hearts, and rfta-kech not his work your chiefeft bufmefs. He will be no underling or fervant to your flefti. He will be ferred with the Befo if he cannot have AIL And in this fenfe it is that I fay the Queftiori will be put in that great day, by the Judge of all, Whether God or our carnal felves were preferred ? and whether we lived to him that bought us, or toourflefh? Beloved Hearers / I will not ask you. whether you indeed believe that there will be fuch a day. I will take it for granted, while you call your felves Chriftians ^ much lefs will I queftion whether you would then be faved or condemned. Nature will not fulffer y ou to be willing of fuch a mifery, though corruption make you too willing of the caufe. But the Common ftupidity of the world doth perfwade me to ask you this, Whether you think it meet that men who muft befo folemnly examined upon this Point, and whofe life or death depends on the decifion, fhould not examine themfelves on it beforehand, and well confider what anfwer they muft then make ? and whether any pains can be too great in fo needfull a work ? 2nd whether he that raifcarrieth to favea labour, do not madly

betray

betray his foul unto perdition ? as if fuch rational diligence were worfe then Hell, or his pre-fent carnal eafe were more defirable then his Salvation. Let us then roufe up our felves Brethren, in the fear of God, and make this a day of judgement to our felves. Let us know whether we are Children of Life or of Death. O how can a man that is well in his wits, enjoy with any comfort the things of this world, before he know, at leaft in probability, what he (hall enjoy in the next I How can men go cheer-fnlly up and down about the bufinefs of this life, before they have faithfully laboured to make fure that it (hail go well with them in the life to come UChac we may now know this without deceit,let usr^ll as in the prefence of the Living God,lay bare our hearts,examine them, and judge them by this portion of his word according to the evidence.

7. Whoever he be cqat takes not himfelf for his own, but lives to hi^ Redeemer, he is one that hath found himfelf Really undone,and hath unfeignedly confefftd tHe forfeiture of his Salvation- and rinding that Redemption hath been made by (Thrift, and thac there is hope and life to be had in him, and none but in him, as he gladly receives the tidings, fo he carefully acknowledged the right of his Redeemer? and in a fobcr, deliberate and voluntary Covenant renounced

iiounceth the world, the flcfltand the Devil, andrefignettiup hirafelf to Chriftas his«due. He faith [JLord, J have too long ferved thine Enemies and mine own; by cleaving to my. felf, and for faking God, lhave loft both my felf and God. Wilt thou be my Saviour and the Phjfi* tian of my foul, an^ajh me -with thy bloody and repair the ruines of my foul by thyfpirit r andlam willing to be thine-, I yield up myfelfto the conduit ijf thy grace, to befaved in thy way, and fitted for thy fer vice, and live to God from whom J have revolted. 3 This is the Cafe of all that are finjj cere.

By many Scripttires we might quickly confirm this, if it were lyable to queftion. Luke 14. 25,26. Jf any man come to me, and hate not his Father 1 and Mother, and Wife and Chtldren % and Brethren and Sifters ,and his own life alfo, he cannot be my Difciple; and whofoever doth not bear his (frofs and come after me, cannot be my Difciple ; So ver .3 3. Whofoever he be of you that forfikcth not all that he hath, he cannot be my Difciple ; which is expounded, Mat.1057.He that loveth Father or Mother n re the* me % *j not worthy of me. Mat.t6.24. If any man will come after me Jet him deny himfelfand take up hi* Crofs, and follow me : for whofoever willfave his lifejhall lofe it\ and whofoever will lofe his life for &y fakeJhallfind h* Pfal.73.25,26,27. whom

have

have 1 in hetvtn but thee ? and there is none uftn eartTy that I defire befides thee. Pfal. 16. 5. The Lord U the Portion of mine Inheritance, &c. Hcb. 11.24,25,26. Mofes refufed honor, chofe rather to ftiffcr ajfliftionwith the People of God, then to enjoy the pleafuresof finfer afeafon y e-ftetming the reproach of Chriftg reater riches then the treafures of Egypt 3 for he had refpett to the recompence of the reward. I forbear citing more, the cafe being fo evident,that God is fct higheft in the heart of every found Believer, they being in covenant refigned to him as his Own. On the contrary, molt of the unfanttified are Chriftians but in name, becaufe they were educated to this profeflion,andicis the common Religion of the Country where they live, and they hear none make queftion of ic; or if they do,it is to their own diigrace,the name of Chrift having got this advantage to be every where among us well fpoken of,even by thofe that (hail periQifornegle&inghimandhis Laws. Thefe men have refigned their names to Chrift,but re-ferved their hearts to flefh-pleafing vanities.Or if under Convi&ion and terror of Confcience, they do make any resignation of their fouls to Chrift, it comes fhort of the true refignation of the fanftified in thefe particulars.

1. It is a firm and rooted belief of the Go-fpel which is the cau& of fincere refignation to

Chrift,

(2*3)

Cbrift.Thcy are fo fully perfwaded of the truth of thofe things which Chrift hath done, and promifcd to do hereafter, that they will venture all that they have in this world, and their ever-lafting ftate upon it: Whereas the belief of felf-deceivers is only fuperficial, ftaggering, not rooted, and will not carry them to fuch adventures. JJ^IM 3.21,22,23,

2. Sincere felf-refignation is accompanied with fuch a love to him that we are devoted to, which overtoppeth ( as to the rational part ) all other love. The foul hath a prevailing complacency in God, and clofcth with him as its chiefeft good; Pf*L 73 25.& 63.3. But the unfan&ified have no fuch complacency in him; they would fain pleafe him by their flatteries^ left he (hould do them any hurt;but might they enjoy but the pleafurcs of this world,they could be well content to live without him.

3. Sincere felf-refignation is a departing from our carnal felves and all Creatures as they ftand in competition with Chrift for our hearts^ and fo it contained) a Crucifying of the flefti, and mortification of all its iufts. Gal. 5.24. Rom,%. 1. to 14, There is a hearty renouncing of former contradi&ory Intcrefts and delights, that Chrift may be fet higbeft and chiefly delighted in. But felf-deceivers are never truly mortified, when they feem to devote

therafelves

themfelves more fcrioufly to Chrift: there is a contrary prevailing Incereft in their mindes ; their flefhly felicity is nearer to their hearts find this world is never unfeignedly renounced.

4. Sincere felf-refignation isrefolved upon deliberation, and not a rafti inconfiderate proraife, which is afterwards reverft. The illuminated fee that perfe&ion in God, that vanity in the Creature, that defirable fufficiency in Chrift, and emptinefs in thcmfelves, that, they firmly refolve to call themfelves on him, and be his alone ; and though they cannot pleafe him as they would, they'l dye before they'l change their Mafter •, but with fclf-deceivers it is not thus.

5, Sincere rcfignation is ah folate and mrefer-W.Such do not Capitulate and condition with Chrift [I will be thine fo far, and no furcher; fo thou wilt but favc my eftate, or credit, or life. 3 But felf-deceivers have ever fuch Referves in their hearts, though chey do not exprefsthem, nor perhaps themfelves difcern them. They have fecret Limitations, Exceptions and Con-ditions:they have ever a dive for their worldly fafcty or felicity,and will rather venture upon a threatned Mifery which they fee not, though everlafting, then upon a certain Temporary mifery which they fee.Thefe deep Referversare thefoulofHypocrifie.

(2*$)

6, Sincere felf-refignation is fixed and habituate^ it is not forced by a moving Sermon, or a dangerous ficknefs, and then forgotten and laid afide j but it is become a fixed habit in the foul ; it is otherwife with felf-deceivers • Though they will oblige themfelvesto Chrift with vows in a time of fear and danger, yet fo loofe is the knot, that when the danger feems over, their bonds fall off. Its one thing to be affrighted, and another to have the heart quite changed and renewed. Its one thing to hire our felves with a Matter in our neceffities, and thenferveourfelves, or run away-, and another thing to nail our cars to his door, and fay, I love thee, and therefore will not depart.

Somuchforthefirft mark of one that lives not as his own, but as Gods, to wit fwctrefelf-refignAtion.

The fecond is this.

2. As the heart is thus devoted to God, fo alfo is the life, where men do truly take them* felves for his; And that will appear inthefe three particulars.

i. The Principal ftudy and care of fuch men, is how to pleafe God and promote his intereft, and do his work; this is it that they moft ferioufly mind and contrive. Their owq felicity they feek in this w4y, i Cor, 7.3 2,3 3. Mcm.6. U,J3, 16. £W. 1.10.& 3.i,2 f 3-

Phil.

(286^

*PhU. i. 20,21,24. It is not fo with the unfan&ified, they drive on another defign. Their own work is principally minded,and their carnal intcreft preferred to Chrifts. They live to the flefti, and make provifion for it,to fatisfie icsdcfires,ifo0.i3.i4.

2. It is the chiefeft delight of a man devoted to God,co fee Chrifts intercft profper and prevail. It doth him more good to fee the Church flouri(h,theGofpel fucceed,the fouls of men brought in to God, and all things fitted to bis bleffed pleafure, then it would do him to profper himfelf in the world h to do good to mens bodies, much more to their fouls, is more plea« fing to him, then to be honourable or rich. To give is fweeter to him then to receive. His own matters herefpe&s as lower things, that come not fo neer his heart as Gods. But with the unfanftified it is not fo, their profperity and honours are moft of their delight, and the abfeence of them their grcateft trouble;

3. With a man that is truly devoted to God, the tntereft of Chrift doth bear down all con-tradi&ing ifitereft in the ordinary courfe of his life: As his own uarighteous rigtneoufriefs, fo his own renounced carnal intereft, k lofi and dung to him in comparifon of Chrifts f Phil. 3.8* 9. He cannot cake himfelf to be a tofer by that which is gain to the fouls of men,

and

and tendcth to promote the intereft of his Lord, He ferveth God with the firft and belt, and lets his own work ftand by till Chrifts be done, or rather owneth none but Chrifts;. his own dishonour being lighter to him then Chrifts, and a ruined eftate lefs grievous then a ruined Churchjtherefore doth he firft feek Gods Kingdom, and its righteoufnefs, M4tth.6.$$. and choofeth rather to negleft his flefh, his gain f his friends, his life, then the caufe and work of Chrift v it is far otherwife with the unfan-dified; they will contentedly give Chrift the mod glorious titles,and full-mouthed commendations, Luke 6. 46. But they have one that is nearer their hearts then he > their carnal-felf muft fway the Scepter. God (hall have all. that the flefh can fpare •, if he will be content to be ferved with its leavings, ,they will ferve him; if not, they muft be excufed : they can allow him no more. The trying time is the parting time ^ when God or the world muft < needs be negk&ed. In fuch a ftrait, the righteous are ftill righteous, Revel. 22. 11. Buttheunftedfaft in the Covenant, do manifeft the-ir unftedfaftnefs ; and though they will not; part with Chrift profeffedly, npr without fome witty diftindions^and evafions, nor without gteatibrtow and pretence of continued 'fideli-, ty, yet pare they will, andihifc for themfelves^i IX and

(288> and hold that they have as long as they can, Lnk$ 18.23. In a word, the fandified are heartily devoted to God, and live to him; and were they uncapable of fervfng or enjoying him, their lives would afford them little content, whatever elfe they did poffefs : but the unfan&ified are more ftrongly addi&cd to their flefti,and live to their carnal fcl ves ^ and might they fecurely enjoy the pleafures of this world, they could eafily fpare the fruition of God, and could be as willing to be difpenced with for his fpiritual fervice, as to perform it. And thus I have given you the true defcription of thofe that live to their Redeemer, as being not their own 5 and thofe that live to themfelves, as if they were not his that bought them.

Having thus told you what the Word faith, it followeth that we next enquire what your hearts fay.You hear what you muft bcjwill you now confidcr what you are ? Are all the people that hear me this day, devoted in heart and life to their Redeemer ? Do you all live as Chrifts, and not your own ? If fo, I muft needs fay it is an extraordinary Aflembly, and fuch as I had never the happinefs to know. O that it were fo indeed,that we might rejoyce together, and magnifie our deliverer, in ftcad of reprehending you, or lamenting your un-happinefs. But alas, we are not fuchgrangers

(28 9 ) gers in the World, as to be guilty of fuch a groundlcfs judgement. Lee us enquire more particularly into the cafe.

i. Arc thofefofincerely devoted to Cbrift? and do they fo deny themfclvcs, wbofe daily thoughts and care, and labour, is how they may live in more reputation and content, and may be better provided for the fatisfying off their flefh ? If they be low and poor, and their condition is difpleafing to them, their grcateft care is to repair it to their minds: if they be higher and more wealthy, their bufinefsisto keep it or increafe it j that hunt after hpnour^ and thirft after a thriving and more plenteous ftate; that can ftretch their confcienccs to the fixe of all times, and humour thofe that they think may advance them, and bemoft humble fervants to thofe above them, and con-temptuoufly ncgled whofoever is below them;/ that will put their hands to the feet of thofe that they hope to rife by, and put their feet on the necks of their fubdued adverfarics, an&tranv> pie upon all that ftand in their way-, that applaud not men for their honefty, -Intf rfieir worldly honours, and will magnife that ma© while he is capable of advancing them, whom they would have fcorned if Providence had kid tumin theduft ^tfaac.arc friends to altthat be-* friend their int^rsft an&defigns, and $nseal& )

U % SO

(igo) to the moft upright that crofs them in their courfe; thac love not men fo much becaufe they love God , as becaufe they love them; arethefe devoted to God, or to them-felves ? Is it for God or themfelves, that men foinduftrioufly fcramble for Honours and places of Government or of Gain ? Will they ufc their offices or honours for God, that hunt afterthemasaprey, as if they had not bur-then enough already, nor Talents enough to anfwer for ncgle&ing / Are thofc men devoted to God, that can tread down his molt un-queftionable intereft on earth,when it feems to be inconfiftent with their own ? Let the Gofpel go down, let the Church be broken in pieces, let found do&rine be defpifed, let Minifters be hindered or tired with vexations, let the fouls of people fink or fwim rather then they (hould be hindered in the way of their ambition.I fhall !eave it to the trial of another day, whether allthepubhckaftionsof this Age, with their eife&s, have been for God, or for felf. This doth not belong to my examination) but to his that will throughly perform it ere long, and fearch thefe matters to the quick, and open them to the worid. There were never higher pretences for God in an Age, then have been in thisjhad there been but anlwcrable intentions and performances,!^ affairs and our own, had

been

v — ^- •

been in much better cafe then they are^ but enough of this. Should we defcend to mens particular families and converfations,we ftiould finde the matter little better with the moil. Arc they all for Gpd that follow the world fo eagerly, that they cannot fpare him a ferious thought? an hours time for his worftiip in their families, or in fecret ? that will fee that their own work be done ^ but for the fouls of thofe that are committed to their charge,they regard them not. Let them be never fo ignorant, they will not inftrud them, nor caufe them to read the Word, or learn a Catechifra, nor will fpend the Lords peculiar day in fuch exercifes • and its much if they hinder notthofe that would. Is it for God that men give up their hearts to this worlds fo that they cannot have while once a day,or week,to think foberly what they muft do in the next for how they may be ready for their great approaching change? Is it for God, that men defpife his Minifters, rejed his Word, abhor Reformation, fcornat Church-Government, and deride the perfons that arc addi&cd to his fear, and the families that call upon his Name ? Thefe men will ftiortly underload a little better then now they will do, whether indeed they lived to God, or to them-felves. 2. If you are devoted to God, what do you U 3 foi;

for him ? Is it his bufinefs that you mind ? How rauch of your time do you fpend for him? How much of ypur fpeech is for him ? How much of your Eftates yearly is ferviccable to hisintereft? Let Confcience fpeak whether he have your ftudies and aflfeSions ; let your familiars be toitneffes, whether he have your fpeeches and beft endeavours; let the Church wknefs, what you have done for it; and the Poor witnefs, what you have done for them -and the fouls of ignorant and ungodly men, what you have done for them; (hew by the work you have done, who you have lived to^ God or your car-nal fclye9 •, if indeed you have lived to God, fomething will be feen that you have done for him; nay it is not a fmetbing that will ferve the turn- it muft be the Befi. Remember that it is by your Works that you (hall be judged, and not by your pretences,profeffions^)r com-plements^your Judge already knows your Cafe, he needs no witnefles, he will not be mocked with faying you are for him •, (hew it,or faying it will not fcrve.

Methinks now the confcicnces of fome of you ffcould prefent me, and preach over the (harper part of the Sermon to your felves, and lay, [ I am the man thatVave lived to snyfelfj and fo conGdcr of the consequents of fuch a life: but I will leave this to

your

I ^v^ /

your Meditation when you come home, and next proceed to the exhortative part of Application.

Men, Brethren, and Fathers, the bufinefs that I come hither upon, is to proclaim Gods m right to you, and all that is yours, even " his new right of Redemption,fuppofing that of Creation •, and to let you know, that you are all bought with a frice, and therefore are not your own, but his that bought you, and muft accordingly be dedicated and live to him. Honourable and Worftiipful, and all men of what degree foever, I do here on the behalf, and in the name of Chrift, lay claim to you all, to your fouls and bodies, to all your faculties, abilities, and interefts, on the title of Redemption; all is Gods. Do you acknowledge his Title, and confcnt unto his claim ? what fay you ? are you his, or are you not ? Dare you deny it ? If any man dare be fo bold, I am here ready to make good the claim of Chrift. If you dare not deny it, we muft take it as confcfTed. Bear witnefs all, that God laid claim to you and yours, and no man durft deny his Title. I do next therefore require you, and command you in his Name, Givi him his own : Bender to God the things that are G*ds. Will you this day renounce your car-U 4 nai

(294;

rial felvcs, and freely c&qfefs you are not your own, and cheerfully and-uarefervedty rcfign your Calves to God, and fay, asfofi. 5.4.5 *-As for me and my houfhold, we willferve the Lord. Do not ask what God wiil do with you ^ or how he will ufe you or difpofe of you ^ rruft him for that, and obey his will. Fear not evili from the chiefeft good, unlefs ic be in neg-Icfting or refitting him. Befureof ic God will ufe you better then Sathan would, or then this world would, or better then you have ufed, or would ufe your felves. He will not employ you in dishonourable drudgeries 3 and then dafh you in pieces. He will not feduce you with fvvinifh fenfualities, and keep you in play with childtfh vanities, till you drop into dam-nation before you are aware : Nor will he lull ycu afleeep in prefumptuous fecurity, till you unexpectedly awake in unquenchable fire. You need not fear fuch dealing as this from him . His Commandements are not grievous , 1 John 5. 3. HisToake is eafie, his burthen is light , and tendeth to the yerfeU reft of the feul, Matth. 11.28,29,30. What fay you? will you hereafter be His ? unfeignedly His ? refo!vedly,unrefcrvedly, and conftantly His ? Or will ou not ? Take heed, that you refufe not him that fpeaketh, Hebrewsi2,2$. Rejeft not, negled not ihis offer, left you never

have

(295) have another on the like termes again: He is willing to pardon all that i9 part, and pui Up all the wrongs that you have done him, fo you will but repent of them, and now at lafl be heartily and entirely his, not only in tong: e, but in deed and life.- Well, I have proclaimed Gods right to you, I have offered you his gracious acceptance: if yet you demur, orfleepily negledit,or obftinatelyrefift hiro f take that you get by it - remember you pe-rifh not without warning. The confeffion of Chrifts Right, which this day you have been forced to, ftiall remaine as on record, to the confufionof your faces; and you fhall then be forced to remember, though you had father fprgetit, what now you were forced to con-fefs, though you had rather you could deny it. But I am loth to leave you to this Prog-noftick,or to part on terms fo fad to your fouls, and fad to me: I will add therefore fome Rca-fons to perfwadeyou to fubmit: and though it be not in my power to follow them fo to your hearts as to make them effe&ual ^ yet I (hall do my part in propounding them, and leave them to God to fet them home, befeeching him that maketh, new-maketh, openeth,and foft-heth hearts at his pleafure, to do thefe blef-fed works on yours, and to perfwade you within,while lam perfwading you without,

that

that I may not lofe my labour and my hopes, nor you your fouls, nor God his due.

1. Confider the fulnefs of Gods Right to you: no creature is capable of the like. He nfcde you of nothing, and therefore you have nothing which is not Iris. He Redeemed you when you were fallen to worfe then nothing: Had not Chrift ranfomed you by being a facri-ficc for your fins,you had been hopelefly left to cverlafting perdition: give him therefore his own whichhe hath fo dearly bough t,iP*M.i8«

2. Confider that you have no right of propriety to your felves; if you have, how came you by it ?Did you make your felves ? did you Redeem your felves ? do you maintain and preferve your felves? If you are your own. tell God you will not be beholden to him for his prefervation: Why cannot you preferve your felves in health, if you are your owni Why cannot you recover your felves fron ficknefs ? Is it your felves that gives power tc your food to nourifh you ? to the Earth t( bear you, and furnifh you with neceffaries ? t< the Air, to cool and recreate your fpirits If you are your own, fave your felves fron ficknefs, and death *, keep back your age, deli ver your fouls from the wrath of God ^ anfwei his pure juftice for your own fins; never pleac the blood of a Redeemer, if you are your own

[f you can do thcfe things, I will yield that you are your own. But no man can ranfomehis foul from death, it coft a dearer price then fo, ASls 20. 28. You are not debtcrs therefore :o the flefij to live after it, Rom, 8.12. but :o him that djed, to fubdue the flefi , Rom* 6. 11.

3 None elfe can claim any Title to you f ■urtherthen under God upon his gift. Men lid not Create you or redeem you-, be not there* hrefervantsofmen, 1 Cor.7.23. unlefs it be tinder Chrift, and for him. Certainly Satha* did not create you, or redeem you« f what right then hath he to you, that he (hould be ferved?

4. Seeing then that you are Gods, and his alone, i9 it not the moft haynous theevcry to rob him of his Right? If they muft behang'd that rob men of fo fmall a thing as earthly neceffarics, wherein they have but an improper derived propriety ; what torments do thofe deferve that rob God of fo precious a Creature, that coft him fo dear, and might be fo ufeful, and wherein he hath fo full and unqueftionable propriety ? The greatcft, the richeft, the wifeft men that are trufted with moft, are the greateft Robbers on earth, if they live not to God, and (hall have the greateft punifhment. V 5. Is it not incomparably more honourable

(298;

ble to be Gods, then to be your own? an to live to him, then to your felvcs- Theol jcS and end doth nobilitace the ad, and then by the Agent. It is more honourable to ferv a Prince, then aPiowman. That man tht Jeaft feekshisown honour or carnal interef but moft freely denyerh it, and moft entirel fecks the honour of God, is the moft highly h( noured with God and good men, when fel: feekcrs defraud themfelves of their hopes. Mo men thinkly vilely, or at leaft fufpitiouf of that man that feeks for honour to himfelf they think if the matter were combuftibU he need not to blow the fire fo hard: if h were worthy of honour, his worth would at traft it by a fweet magnetick power; fo rnuc induftry they think is the moft probable mar of indignity, and of fome confeioufnefs c it in the Seekers breaft. If he attain fom of his ends, men are ready to look en h honour but as A!mes, which he was fail to begge for before he got it: and could h make (hift to afcend the Throne, fo much ii the eyes of the wifeft men wouid be detrara ed from bis honour, as they did believe him felf to have a hand in contriving it. J2hoA [eqmtur fugio, &c. They honour him mon thatrefufeth a Crown when it is offered, ther him that ambitioufly afpireth after it, or rapa^

cioufljl

(299) ioufly apprehcndcth it. If they fee a man miicfa lefire their applaufe,they think he needs k.Sek-non faith, Tofearch their own glory. .Pro..25.27.

6 You can never have a better Mafter :hen God, nor yet a fweeter employment then ills fervice. There is nothing in hitn that may be the leaft difcouragement to you, nor in his works that (hall be diftaftefull. The reafon why the world thinks otherwife, is becaufe of the diftempered averfnefs of their fouls. A fick flomack is no fit Judge of the pleafantnefs of meats. To live to God, is to live to the trueft and higheft delights^ His Kingdom is not in meats and drinks, but in Righteoufrtfs, Peace, and Joy in the Holy Ghoft. His fervants ir.deed are often troubled ; but ask them the reafon, and they'l quickly tell you, that it is not for being his fervants, or for ferving him too much but for fear left they arc not hisfervanis.or for ferving him no better. It is not in his waies, or at leaft not for tfecm, that they meet wirh their perplexities, but in ftepping out of them, and wandering in their own. Many befides the fervants of God,do feek felicity andfatisfaftion to their minds, and fome difcovcr where it lyeth $ but only they attain it and enjoy it.

But on the contrary, he hath an ill Mafter that is rifled by hirafelf. A Mafter that is,

blind

Mind and proud, and paffionate, that will km you Co precipices, and thence <Jejc& you ; that will moft effe&ually ruine you, when he thinks he is doing you the greateft good : whofe work is bad,and his wages no better* that feedeth his fervants in plenty but as fvvine, and in the day of famine denyeth them the husks; what ever you may now imagine while you arc di-ftra&ed with fenfuality, I dare fay,if*vcr God bring you to your fclves, you will confider that it is better be in your Fathers houfe where the pooreft fervant hath bread enough, then to be fed with dreams and piftures,and to perifh with hunger $ Re jed not God till you have found a better Matter.

7. If you will needs be your own, and feck your fclves, you difengage God from dealing with you as His in a gracious fence. If you will not truft him, nor venture your fclves upon his promife and condud , but ftili ihift for your fclves, then look to your felves as well as you can,fave your felves in danger 9 cure your own difeafes, quiet your own Confciences, grapple with death in your own ftrength, plead your own Caufc in judgement, and fave your: idvesfrom Hell if you can ; and when you have done, go and boaft of your own fufficien-cy and atchivements, and tell men how little you are beholden to Chrift. Wo© to you, if

opaa

<30i)

jpon thefe provocations, God (hould give yon :>vcr to provide for your felves, and leave yotl without any other falvation then your own power is able to effed ^ mark the connexion of this fin and punifhraent in Dent. 3 z> 18,19, 20. Of the Rock that begat thee thou art unmindful, and haft forgotten God that formed thee. And when the Lord faw it, he abhorred them, bccaufe of the provoking of his Sons and of his Daughters; And he faid Iwi/l hide myf*ce from them : I mil fee what their endjhall be : As if be fhould fay, I will fee how well they can fave themfelves, and make them know by experience their own infufficiency.

8. Thofe men that feek themfelves, and live to themfelves, and not to God, are unfaithful and treacherous both to God and mart. As they negled God in profperity , fo they do but flatter him in adverfity, P/i/. 78.34, 35, 36,37. And he that will be falfe to God, whofeinterefttohimisfo abfolute, is unlikely to be true to men, whofe intereft in him is infinitely lefs: He that can (hake off the great obligationsof creation, Redemption^ Prefer-vation and proVifion,which God laycth on him, is unlikely be held by fuch (lender obligations as he receives from men. Tie never truft that man far, if I know him, that's falfe to his Redeemer; He that will fell his God, his Saviour,

(soz) #ur, his foul and heaven for a little fenfuality, vain-glory,or worldly wealth; I lhall not wonder if he fell his beft friend for a Groat: Self-fceking men will take you for their friend no longer then you can ferve their turns; but if once you need thera, or ftand in their way, you fhall find what they efteemed you for. He that is in hafte to be rich, and thereupon refpe&eth perfons, for a piece of bread that man will tranfgrefs, faith Solomon, Prov.l8.2Q,2 1. .. 9. SapElificatiqn confifteth in your hearty refignation and living to God ; and therefore you areunfan&ified if you aredeftitute ofthis: Without hotinefs none Jballfee GW,Heb. 12. 14. And whatisholinefsjbut our fincere dedication and devotednefs to God r being no longer, common and unclean, but feparated in refolu-tion, affection and converfation from the world, and our carnal felres to him. It is thej Office of the holy Ghoft to work you to this; and if you refift and refufe it,you do not found-ly believe in the Holy Ghoft, butinfteadof believing in him you fight again!! him.

10. You are verbally devoted to Chriftin (o-kmn Covenant, entered into Baptifra, and fre? quently renewed in the Lords Supper, and at other feafons. Did you not there folemnly by your parents, refign your felf to Chrift as his ? and renounce the flefh, the world and the'De-

vii;

(303) ril, ami promife to fight under Chrift ban : ncr againft them to your lives end: O hap. py perfon that performed this Covenant ; and everlaftingly miferablc are they that do not. Fides non recepta, fed cttftodita vu vificat, faith Cyprian- . Ic js not Covenant ma* king, without Covenant keeping, that is like to * hve you. Do you (land to the Covenant that you made by your parents ?or do you difclaim it PIfyou difclaim it, you renounce your pari in Chrift, and his benefits in that Covenant made over to you. If you ftand to it, you muft perform your promife, and live to God to whom you wcrerefigned. To take Gods oath of Allegiance fo folemnly, and afterward to turn to his Enemies which we renounced, is a rebellion that fhali not be alwaies unrcven-ged.

11. Gods abfolute Dominion and fove-raignty over u$, is the very foundation of all Religion, even of that little that is found left among Infidels and Pagans, much more evidently of thefaving Religion of Chriftians : He that dare fay he believeth not this, will never fure have the face to call himfelf a Chriftian. Is is not a matter of moft fad confide-ration, that ever fo many millions (hould think to be faved by a Do&rine which they believe aotjOr by a Religion thatnevtr went deeper X then

Y304) then the brain, and is openly contradided by the tcnour of their lives .' Is a true Religion enough to favc you, if you be not true to that Religion ? How do men make (hift to quiet cheir confeiences in fuch grofs by pocrifie? Is there a man to be founti in this Congregation, that will nofconfets that he is rightfully his Redeemer ? But hath he indeed their hearts, their time, their ftrength, and their intcreft ? follow fome of them from morning to night, you fhall not hear one ferious word for Chrift, nor fee any ferious endeavours for his intereft. And yet thefe men will profefs that they are his ; how fad a cafe is it, that mens owq Confeftions fhould condemn them, and that which they called their Religion,fhould judg* them to that everlafting mifery, which they thought it would have favedthem from ! And how glorious would the Chriftian Religion appear , if men were true to it, if Chrifts Dodrinc had its full impreffion on their hearts, and were expreffed in their lives ! Is he not an excellent perfon that denyeth himfelf, and doth all for God ? that goeth on no bufinefs but Gods, that fearcheth out Gods kitereft in every part of his calling and employment, and intendeth that, that -whether he eat or drinks , or -whatever he deth , doth all to the glory *f Q*d! i Cor, 10. 3 1. that

can

(30$)

can fay as Paul, Gal.z. 20. 1 amcrnciftedrAih Cirift • neverthelefi I live, jet not I, but Chrift liveth in me ; and Philif.. 3.7,8. what things were gain to me f thofe 1 counted lofs for ChrifttfeA dotibtlefs, and I count all things but lofs for the excellency of the knowledge of Chrift fefus my Lord, for whom 1 have fujfered the lofs of all things, and do count them but dung y thai I may win Chr<ft* And Phil. 1.21. For to me to live ii Chrift, and to die is gain. Perhaps you think that the degree of thefe examples is unimitablc by Us: but I am fure all that will be faved,mult imitate them in the truth.

ia.Self-feeking is felf-lofing-, and delivering up your felves and all you have to God,is the only way to favc your felves, and to fecure all. The more you are HU t the more you arfc your own indeed; and the more you deliver to him, and expend for him, the greater is your gain. Thefe Paradoxes are familiar tryed triithstd the true Believer •, thefe are his daily food and exercife, which feem to others fuch Scorpion* as they dare not touch, orfuchftoncs as they are not able to digeft. He knowfth that fcl£ bumbling is the true felf-exal ting-and felf exalting is the infallible way to be brought low. Z*i*i4.n.& 1S.14.Matth.zi 12. Hebc-Kcveth that there is a lofing of life which faves it, and a faying of it which certainly iofeth it* X z Mat.

fjbd)

Mat. 10.39. & 16.25. O tbatl could reacl the hearts of Self-feekers, that fpend their car and time for their bodies, and live not unt< God ! That I were but able to make them fe tta iffue of their Courfe, and what it will proi fie them to win all the world, and lofe their fouls \ O all ye bufie men of this world* hearken t< ! the proclamation of him that bought you,7/i 1 55-x > 2 j3* Ho every one thut thirfteth, comejr to the waters I buy wine and mill^ without mone\ or price : wherefore do you fpend msneyfor thd which is not bread ? and your labour for tha which fatisfieth not ? hearkjn diligently to me\ and eat je that which is good^nd let your foulde light it jelf infatnefs \ incline jour ear, and com unto me ; hear, and your foul Jhall live, and will make an everlafiing Covenant with you, C firs, what a deal of care and labour do yot lofe ? how much more gainfully might you lives be iinproved? Godlinefs with content mentis the great gain, 1 Tim.6 6. Thatwhid you now think n ou make your own y will (hort fy prove to bcleaft your own -, and that is mo( loft which you fo carefully labour fonyou tha are row fo idlely bufie in gathering togethe theTreafuricof an Anc-hillock, and buildinj Children* tottering piles, you forget tha the foot of death is coming to fpurn it a] abroad, and tread down you and it together

Y01

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You fpend the day of life and vifitation, in painting your phantafies with the images of felicity, and in drefling your fc!ves,and feathering your neft with thac which you impioufly fteal from God ^ and you do forget, that the night of blacknefs is at hand v when God will undrefs you of your temporary content, and deplume you of your borrowed bravery: how eafily, how fpeedily, how certainly will he do it ? Read over your cafe in Luke 12. from 16. to 22. How can you makeshift to read fuch Texcs,and not perceive that they fpeak to you? When you are a pulling down and building up and contriving whac to do with your fruits, and faying to yyur felvcs, I have fo much now as will ferve'me fo many years, I will take mineeafe, *6t, drink and be merry ; remember then the conclufion, [ But God faid untp him, Thou fool, this night thyfouljhallbe required of thee^ then whofe (hallthofc things be which thon haft provided ?] So is he thaclayethup treafure for himfetf, and is not rich towards God. ] Are thefe things Tours or Mine ? faith God, whofe are they ? if they are yours, keep them now if you can : either flay with them, or take them with you. But God will make you know that they are his, and difrobe fuch men as thieves that are adorned with that whic h is none of their own ^ this honour foitb Xj. G q4

God, is mine, thou ftoleft it from me : this wcalch is mine, this life, and alt is mine. Only thy felf he will not own : they (hall require thy foul, that have conquered and ruled it; though it was his by right of Creation and! Redemption, yet feeing it was not his by a freel Dedication, he will not own it as to evcrlaftingj falvation ; but fay, Be fart from me y I knojpyoul not ye workers of iniquity, Mat.7.23. O with what hearts then will felf-fecking Gentlemen! part with their honours andeftates/ and the) earthly-minded with their beloved pofleflions:! when he that refigned all to God, and devoted himfelf and all to his fervice, ftull find hrs cdnfumed eftateto be encreafed, his negleftcd| honour abundantly repaired, and in this life he | fhall receive an hundredfold, and in the world to comt,eternal life % Matth. 10.30. John 4.56. i I Tim-6.12.19.

13. Laftly confider, When Judgement comes, enquiry will be made, whether youj have lived as your own, or as his that bought j you : then he will require his own with im- j provcment,Z*/& 1923. The great bufinefs of; that day will be, not fo much to fearch after i particular fins, or duties, which were contrary to the fcope of heart and life • but to know whether you lived to God, or to your flefh; whether your time, and carc,and wealth, were

expended

( S°9J expended for Chrift in his members and inte-reft ? or for your carnal felves. Mat f 2$. In as much as you did it not to thefe, you did it not to him. You that Chrift hath given Authority to, (hall then be accomptable, whether you improved it to his advantage. You that he hath given honour to, muft then give account, whether you improved it to his honour. In the fear of God, Sirs, caft up your accounts in time, and bethink you what anfwer will then ftand good ^ it will be a dojeful hearing to a guilty foul, when Chrift {hall fay, I gave thee thirty or fourty years time : thy flefh had fo much in eating , and drinking , and fleeping, and labouring, inidlenefs and vain talking, and recreations, and other vanities : but where was my part ? how much was laid out for the promoting of my glory ? I lent you fo much of the wealth of the world ; fo much was fpent on your backs, and fo much on your bclIies,fo much on coftly toyes,or fuperfluities, fo much in revengeful fuits and contentions, and fo much was left for your pofterity $ but where was my part ? how much was Uid out to further the Gofpel, and to relieve the f ^uis or the bodies of your brethren ? I gave thee a family, and comepitted them to thy care to govern them for me, and fit them for my fervke ; but how didft thou perform it? Q Brethren, X 4 bethink

bethink you in time what anfwer to make to j fuch Interrogatories • your Judge hath told you, that your d jom muft then pafs according as you have improved your talents for him; and that he that hideth his Talent, though he give God his own, Jhallbe cafi into utter dark: nefs, where is weeping and gnajbing of teeth , Mar.25.3 o. How eafily will Chnft then evince his right in you, and convince you that it was your duty to have lived unto him ? Do you think firs, that you (hall then have the face to fay, I thought Lord, that I had been made and redeemed for my k\i} I thought I had nothing to do on earth, but live in as much plenty as I could> and pleifure to my flclh, and ferve thee on the by, that thou raightcft continue my profperity,andfavemewhcnI could keep the world no longer : I knew not that I was thine. and fiiould have lived to thy glory. If any of you plead thus, what ftore of Arguments hath Chrift to filcnce you ? He will then convince you,that his Title to you was not queftionable: he will prove that thou waft his by thy very Being, and ferch unanfwerable Arguments from every part and faculty : He will prove it from his Incarnation, his life of humiliation, his bloody fweat, his crown of Thorns, his Crofs,his Graven He that had wounds to (hevr after his Rcfurre&ion, for the convincing of a

doubting

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doubting Difciple, will have fuch Scars to (hew then, as fhallfuffice to convince afelf ex-cufing Rebel: All thefe (hall witnefs that he was thy rightful Lord;He will prove it alfo from the difcoveries of his Word, from the warnings of his Minifters, from the mercies which thon re-ceivedft from Mm, that thou waft not ignorant of bis Right, and of thy duty ^ or at leaft,not ignorant for want of means: He will prove it from thy Baptifmal Covenant and renewed engagements : The Congregation can witnefs that you did promife to be his,and feale to it by the reception of both his Sacraments: And as he will cafilyprove his right;fo will he;as eafi-ly prove that you denyed it to him ; He will prove it from your Works, from the courfe of your life, from the ftream of your thoughts, from your love, your deiires , and the reft of the affeftionsof your difclofed hearts.

O Brethren, what a day will that be, when Chrift (hall come in perfon with thoufands of his Angels, to fit in judgement on the rebellious world, and claim his due which is now denyed him ; when Plaintiff and Defendant, Witne(Tes,and Jurors, Councilors and Juftices; Judges, and all the Princes on Earth , (hall Hand equal before the impartial Judge ex-

pe&ing

pe&ingtobcfcntcncedto their unchangeable ftate; then if a man ihould ask you. L w ^at think, you now, Sir, of living to God ? Is it better to be devoted to him, or to the flcfh? which now do you take for the better mafter ? what would you do^iow, if it were all to do again ?] what would you then fay tofuch a Qucftion ? how would you anfvvcr it ? would you make as light of it as now you do? O firs, you may hear thefc things now from your poor fellow-creature, as proud-hearted Gallants, or as felf-conceited Deriders,or as be-for ted worldlings, or fenflefs blocks, or fecrcc Infidels, that as thofe Dent. 29,19. do blefs themfelvesin their hearts, and fay,jvejhall have peace, though t»e ivalk^ in the imagination of our heartj : but then you will hear them as trembling prisoners/ Read the 20 verfe at ieifure. Such a light will work, when words will not: efpecially words not believed, nor confidered of. When youihattiee the God that you dif-owned, the Redeemer whom you negle&cd, the Glory which you forfeited, by preferring the pleafuresof the flcfti before it, the Saints triumphing whom you refufed to imitate, and a doleful eternity of mifery to be remedilefly endured,thenSaints will feem wifer men in your eyes, and how gladly would you then be fuch ? but O too late! what a thing is it, that men

who

(3137

who fay they bdive fucha judgement,ahd ever-lading life and death, as all Chriftians profefs to do, can yet read, and hear, and talk of fuch things as infenfibly as if they were dreamesor or fables! I know it is the nature of fin to deceive, and ofafinfull heart to be too willing of fuch deceiving ^ and its the bufinefs of Satan by deceiving to deftroy,and with the moft fpeci-ous baits to angle for fouls^ and therefore I mult exped, that tbofe of you that are taken,and are neereft to the pit, fhould be leaft fearful of the danger, and moft confident to efcape, though you arc confeious that you live not to God,but to your felves: But for my part, I have read, and confidered what God faith in his Word, and I have found fuch evidence of its certain truth, that I heartily wifh, that I might rather live on a dunghill,and be the fcorn of the world,, and fpend my few daies in beggery and calamity, then that I ftould ftand before the Lord my Judge, in the cafe of that man whatever he be, that is not in heart and life devoted unto God, but liveth to his fledi : for 1 know that if we live after the flefh , we Jhall dye , Rom. 8. 13. I had rather lie here in Lazarus poverty, and want the companion and relief of man, then to be cloathed with rfie beft, and fare delicioufly, aqd hereafter be

denyed

ienyed a drop of water to cool the flames of the wrath of God.

I CQnfefs, this is likely to fecra but barfti and ungrateful preaching to many of you; fome pleafant Jingles, or wittjr fayings, or (Jireds of Reading, aud pretty cadency of neat expreffi-ons, were liker to be accepted, and procure applaufe with them who had rather have their ears and phantafiei tickled, then rqbbed fo roughly,and beroufed from their eafeand plea-fing dreams. But fhall I preach for ray felf, while! pretend to be preaching you from your felvesto God? Shall I feek my felf, while I am preaching of the everlafting mifery of Self* feekers ? God forbid. Sirs, I know the terrours of the Lord, 2 Cor. 5. 11. I believe and therefore fpeak. Were I a Chriftian no deeper then the throat, I would fifh for my felf, and ftudy more to pleafe you, then to favc you ^ I love not to make a needlefs flir in mens Confciences, nor to trouble their peace by a Do&rine which I do not believe my felf. But I believe that our Judge is even at the door, and that we (hall fhortly fee him coming in his Glory, and the Hoft of Heaven attending him with acclamations* In the mean time, your particular doom draws on; the faflbioH of all thefe things pafftth away • ar.thofe feats will anon b* empty

when

Wr) t

when you are departed; fo it is but a moment till all your habitations (hall change their pofleffors,and the places of your abode and too great delight (hall know you no more. I muft needs (peak to you as to tranfient, itinerant mortals, who muft ere long be carryed on mens (houlders to the duft, and there be left by thefe that muft (hortly follow you; then farewell Honours and flefhly Delights, farewell all the accommodations and contents of this world ^ O that you bad fooner bid them farewel -, Had you lived to Chrtft as you did to them, he would not fo have turned you off, nor have left your diflodged fouls to utter defola* tion.

In a word, As fure as the word of God is true, if you own him not now as your Lord and Soveraign, he will not own you then as his cho-fen to falvation : and if now you live not To him, you (hall not then live With him. Be ml deceived, Ged is not mocked: for whatfoevera manfovreth^ th*t fhallhe alfo reap : for he that fiweth to his ft?fb,(hall of the flejh reap corruption ; but he thai foweth to the fpirit^ {hall of the fpirit reap everlafting life, Gal. 6.7, £* Con-lider this ye that forget God, left he tear jott in piece /, and there be none to deliver jou y PfaL 50.22.

Beloved hearers^ Believe as you pretend to

Believe,

C3I6)

Believe,and then live as you do Believe; If you believe that you are not your cwn , bnc his that made you, and bought yoti with a Prict h and that he will thus try you for your lives, and cverlafting comforts, on this Queftion, Whether yon have lived to him, or to your felves ? then live as men that do indeed believe it. Let your Religion be vifible as well as audible -, and let thofe that fee your lives, and obferre the fcope of your endeavours, fee that you Be-lieveit. But if you believe not thefe things, buc are Infidels in your hearts, and think you fhall feel neither psin nor pleafure when this life is ended, but that man dyethas the beaft, then I cannot wonder if you live as you believe. He that thinks he (hall dye lifffc a Dogg, is like enough tolivelikeaDogg, even in his filtbf-nefs,andin fnarlingfor the hemes of worldly vanities, wiuch the Children do contemn.

Having fpoken thus much by way of Exhortation, I (hall add a few words for your more particular dire&ion, that you may fee to what aiy Exhortation doth tend, and it may not be

toft.

i. Be fare that you look to the upright* nefs of your heart, in this great bufinefs of devoting your felves to God ; cfpecially fee

i. That you difcern and foundly believe

that

(317) that excellency in God, which is not in the Creator*: and that perfed: felicity in his Love, and in the promifed glory, which will eafily pay for all your loffcs.

2. And that upon a deliberate comparing him with the pleafurcs of this world, you do refolvedly renounce them, and dedicate your felvestohinu

3. And fpecially that you fearch carefully left any Referve (hould lurk in your hearts, and you fhould not deliver up your felves to him abfolutely for life and death, for better and worfe, but fhould ftill retain fome hopes of an earthly felicity, and not take the unfeen felicity for your portion 1 It is the lot of the wicked to have their portion in this life, Pfal 17.14- A nd lee me here warn you of one delufion, by which many thoufands have perifhed, and cheated themfelves out of their everlafting hopes; they think that it is only fome grofTer difgraccfuli fin?, as fwearing, drunkennefs, whoredom* inju(tice 3 &c. tlmwil! prove mens perdition ; and b^caufc they are not guilty of thefe, they are fecure, when as it is the predominancy of thcintereftoftheflefh,againft the intereft of God in their hearts and lives^ tliat is the certain evidence of a ftatc of Damnation, which way foever it be that this t9 expreffed. Many* civil Gentleman hath his heart more addt&ed

CO

to Ws worldly intercft, and left to God, then forac Whoremongers and Drunkards. If you live with go#d reputation for Civility,' yea for extraordinary ingenuity, yea for religious zeal, and no disgracefull vice is perceived in your i livesjyet if your hearts be on thofe things which j you poffefs, and you love your prcfent en- I joyments better then God and the glory that he hath promifed, your cafe is as dangerous as the Publicans and Harlots; you may fpend* your days in better reputation,but you will end them in as certain defolation as they. The Qiieftion is only, Whether God have your hearts and lives ? and not, Whether you de-nyed them to him with a plaufible Civility; nay it is meerly for their carnal felves, to pre-fcrve their reputation,that feme men do forbear thofe g^offer Crimes, when yet God hath as litdeofthemasof the more vifibly pcophanc. Love not the world nor the things that are in the world *, Ifanj man love the world, the love of the Father is not in him. l John 2. i J.

2. If you are wholly Gods, live wholly to him,atleaftdonot ftinc him,and grudge him your icrvice. I1 is grown the common Conceit of the World,that a life of Abfolute Dedication to God, is more adoe then needs. What needs all this adoe, fay they; cannot you be laved with lefs*doc then this I I will now demand

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imand of thefc men but an Anfwer to theft: few fobcr QiJeftions.

i. Do you fear giving more to God then his due ? Is not all his own ? And how can you give him more then all ?

2. He is not (o backward in giving to you, that owes you nothing, but gives you plenty, variety and continuance of all the good you enjoy ^ and do you think you well requite him?

3. Chrift faid not of his life and precious blood, It is too much; and will you fay of your poor unprofitable Service , It is too much ?

4. Who wiH you give that to, which you fpare from God ? that time, and ftudy, and love and labour ? to any that bach more right to it or better deferves it, or will better reward you then he will do ?

5. Are you afraid of being lofersbyhim? have you caufe for fuch fears ? is he unfaithful, or unable to perform his Promifes ? -will you repent when you come to heaven, that you did too much to get it i will not that bleffednefe pay you to the full ?

6. What if you had no wages but your work?

is it not better to live to God then to man ,? is

not purity better then impurity / If fcafting

be grievous, it isbecaufe you are fick^ if the

Y • imrs

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mire be your pleafure, it is becaufe you are fwine, and not becaufe the condition is definable.

7. Will it comfort you more in the reckoning and review, to have laid out your felves for God, or for the World ? Will you then with chat you had done !efs for heaven, or for earth ? Sirs, thefe Qaeftions are ealily an-f.vered , if you are but willing to confider them.

8. Doth it befcem thofe to be afraid of fer-ving God too much, that are fuch bankrupts as we are, and are fure that we fhall not give him the twentieth part of his due, if we do the beft we can : and when the beft that are fcor-ne^i by the world for their forwardnefs, do abhor themfeives for their backwardnefs ! yea could #c do all, we are but mfrofitable fer-vants ,and (hould do but our duty, Lnk. 17.10. Alas, how letdecaufc have we to fear left we fhould give God too much of our hearts or of our lives ?

3. IF you are not your own, remember that noihir?;: elfe is your own •, what can be more your o vn then your felves ?

1. Your Pares or Abilities of minde or body, are not your own • ufe them therefore for him that owneth them.

2. Your Authority and Dignities are not

your

your onn; fee therefore that you make the beft of them for him that lent them you.

3. Your Children themfelves are not your own jdefign them for the utmoft of his fervice that trufts you with them ; educate them in that way as they may be moft ferviceabie to God* It is the great wickednefs of too many of our Gentry,that they prepare their Pofteri-ty only to live plenteoufly and in credit in the world, but not to be ferviceable to God or the Commonwealth. Dcfign them all that are capable, to Magistracy or Miniftry, or fome ufe* full way of life .• and whatever be their em-ployment, endeavour to pofTefs them with the fear of the Lord, that they may devote themfelves to him. Think not the Preaching of the' Gofpel a work too low for the Sons of the Nobleft perfon in the Land. It would be an excellent furtherance to the work of the Gofpel, if Noblemen and Gentlemen would addift their Sons to the Miniftry that are fit for it, and can be fpared from the Magiftraicy -, They might have more refpeft from their People, and cafier rule them, and might better win them with bounty then poor men can do: They need not to contend with them for Jythes or maintenance.

4. If you are not your own 3 your Whole

Familiesare not your w»':ufethem therefore

as families that arc dedicated to God.

5. If you are not your w*,then your wealth is not your own : honour God therefore with your fubftancc, and with the firft fruits of your increafe, Prov.$.g. Do you ask how? Is there no poor people that want the faithful preaching of the Gofpel for want of means or other furtherance ? Is there no godly Scholars that want means to maintain them at the Uni-verfities, to fit them for this Work ? Is there vxj poor Neighbours about you, that are ignorant, that if you buy them Bibles and Cate-chifms, and hire them to learn them, might come to knowledge and to life ? Are there no poor Children that you might fet Apprentices to godly Matters, where foul and body might both have helps ? The poor you have alwaies with you.lt is not for want of objefts for your charity, if you hide your Talents or confumc them on your felves^ the time it coming when it' would do you more good to have laid them out I to your matters ufe then in pampering the flefb.

Some grudge that God fhould have the Tenths, that is, that they fhould be confe-crated to the maintenance of his fervice but iirtle do thefe confider that All is His, and All mu\t be accounted for. Some quettion whether now there be fych a fin as facriledge in being ^ but little do chey confider that every fin

is

is a kind of facriledge. When you dedicated your felf to God, you dedicated all you bad • and it was Gods before; do not take it from him again: remember the halving of An*nias y and give God all.

Obje&ion. B*t muft w not-providefor our families ?

Anfmr. Yes, becaufe God requires it, and in fo doing you render it to him : that is given to him, whichis expended in obedience to him, fo be it you ftill prefer his moft eminent inte-reft.

Laftly, if you are not your own, then muft not your Works be principally for your fclves, but for him that owneth you. As the ftope of your lives muft be to the honor of your Lord, fo be fure that you hourly renew thefeinten-tions^when you fet your foot out of your doors ask whether your bufinefs you go upon be for God; when you go to your Reft, examine your felves what you have done that day for God;efpecialy let no opportunity ove^flip you wherein youmay do him extraordinary fervice. You muft fo perform the very labours of your Calliilgs,that they may be ultimately for God-, fo love your deareft friends and enjoyments, that it be God that is principally loved in them.

More particularly as to the bufinefs of the Y 3 Day,

Day, what need I fay more then in a word to apply this-general Doftrfne to your fpecial Work?

If the Honourable Judges, and the Juftices will remember, that they are Gods, and not their own, what a Rule and Stay will it be to them for their Work ? what an anfwer will it afford them againft all follicitations from carnal felf or importunate friends ? viz,. I am not mine own, nor came I hither to do mine own Work; I cannot therefore difpofe of my felf or it, but muft do as he that owns me, doth command me : How would this alfo incite them to promote Chrifts intereft with their utmoft power, and faithfully to own the Caufes which he owneth.

2. If all Counceilors,and Sollickers of Caufes did truly take themfelvesfor Gods, and not their own, they durft not plead for,nor follicite a Caufe which they knew God difowneth: They would remember that what they do againft the Innocent, or fpeak againft a righteous Caufe, is done and faid againft their Lord, from whom they may expeft ere long to hear, In as much as you faid, or did this againft the leaft of thefe, you faid, or did it againft rae. God is the great Patron of Innocency> and the pleader of every righteous Caufe; and he that will be fo bold as to plead againft him,

bad

(325;

had need of a large Fee to favehira harmlefs. Say nor, it is your Calling which you muft live by, unlels you that once lifted yourfelvesin your Baptifm under drift, will now take pay and make it your profeffion to fight againft him : the emptier your purfes are of Gain fo gotten, the richer you are; atleaft the fuller they are, you are fo much the poorer. As we that are Miniftcrs do finQ by experience, that it was not without provocation from us, that God of late hath let loofe fo many Hands, and Pens, and Tongues againft us, though our Calling is more evidently owned by God.then any one in the world befides : fo I doubt not but you may find upon due examination, that the late contempt which hach been caft upon your profefiion,is a reproof of your guilt from God who did perrrritit. Had Lawyers and Divines lefs lived to thcmfelves, and^more to God, we might have efcaped, if not the fcourge of reproachful Tongues, yet at leaft the la(hes of Confcience. To deal freely with you, Gentlemen, it is a matter that they who are grangers to your profeffion , can fcarce put any fair conftru&ion upon ; that the worft caufefor a little money (hould find an Advocate amonr you I This driveth the ftanders by upon this, hadh Dilemma, to think that either your Un-derftandings, or yourConfciences 3 are very Y 4 bad,

bad. If indeed you fo little know a good caufc from a bad, then it muft needs tempt men to think you very unskilful in your profcfiion. The /eldora and fmaller differences of Divines, in a more fublime and myfterious profeffion, is yet a difcovery fo far of their ignorance, and is imputed to their difgracc: but when al-moft every Caufe, even the worft that comes to the Bar, (hall have-forae of you for it, and forae againft ic; and in the palpablcft cafes you are fome on one fide, and fome on the other, this ftrange difference of your Judgements doth feem to bewray their weaknefs : but if you know the Caufes to be bad which you Defended to be good which you oppofe,it more evidently bewrayes a deplorate Confcience : I fpeak not of your innocent or excufable miftakes in Cafes of great difficulty •, nor yet pf excufing a Caufe bad in the main from ua-juft aggravations; -but when Money will hire you to plead for injuftice againft your own knowiedge,and to ufe your wits to defraud the Righteous,and fpoil his Caufe, or vex him with delays for the advantage of your unrighteous Clyent, I would not have your Confcience for all your gains, nor your Accompt to make for fill the world ; its fad that any known unrighteous Caufe fhould have a profefled Gtriftian in the face of a Chriftian Judicature to defend

9 indSathan(hou\d plead by the Tongues of ien fo deeply engaged to Chrift: But its in-)mparably more fad, that almoft every urn ift Caufe (hould find a Patron-, and no con-| ntious malicious perfon fhould be more ready > do wrong,then fomc Lawyers to defend him, >r a ("dear-bought ) Fee! Did you honeftly bey jGod, and fpeak not a word againft your idgecnent,but leave every un juft man to defend is own Caufe, what peace would it bring to our Confciences ? what honour to your now eproached Profeffion? what relief to the ppreffed ? and what an excellent cure to the roublefome contentions of proud or malicious nen?

3. To you Jurers and Witneffes I (hall ay but this, youalfoare not your own ^ and le that owneth you, hath told you, That he mil tot hold him guiltlefs that taketh his Name tn vain: Its much that into your hands the Law lath committed the Caufe of the Juft •, {hould you betray it by perjury and falfe witnefs, while there is aConfcience in your guilty breaft, and a God in Heaven, you (hill not want a wit-nefs of your fin, or a revenger of the opprefled, if the blood of Chrift on your found repentance do not refcue you.

4. If Planciff andDcfendant did well confi-der that they are not their owu, they would

not

(328;

not be too prone to quarrels, bat would lc their right, when God the chief Proprietor d require it. Why do you not rather tal wrong and fuffer your felves tb be defraude then do wrong and defraud, and that yoi Brethren ? i Ccw.6.7,8,9.

To conclude,! earneftly intreat you all th have heard mc this day, that when you con home, You will betake your felves to afob< confiderationofthe claim that God hath lai to you, and the Right he hath in you, and a that you have ^ and refolve without any fui therdelay togivebimhiswtf and give it nc to his enemies, and yours. When you fee th Judegment fet, and the prifoners waiting to re ceive their fentence, remember with what un conceivable Glory and Terror your Judg will fhortiy come to demand his due • and wha an enquiry muft be made into the tenor o your lives. As you fee the Ecclipfed Sm This sermon was withdraw its light,ftf remem preached i n the time ber how beforetbis dreadfu of the Ecdipfe. fl na i judgement, the Sun an<

Moon, and whole frame of Nature ftiall h diffolved I and how God ^ill withdrawj:h< light of his countenance frotn thofe that hav( neg^fted him in rhe day of their Vifitation As ever you would be His then, fee that yoi be His now: own him as your abfolute Lord, i

yoi

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|you expeft he fhould own you then as hit People. Woe to you that ever you were Born, if you put God then to deftrain for his D#t, and to take that up in your punifhraent, which you denyed to give him in voluntary obedience. You would all be His in the time bf your extreraity;thcn you cry to him as your God for deliverance. Hear him now if you would then be heard: live to him now, and live with him for ever. A Popifh Pricft can perfwadc multitudes of Men and Women, to renounce the very poffeffion of worldly Goods, and the cxercife of their outward Callings, in a miftaken devotednefs to God. May not I then hope to prevail with you, to devote your felves with the fruit of your Callings, and Pofleflions to his unqueftionable fervice I Will the Lord of mercy but faften thefe perfwafions upon your hearts,and Caufe them to prevail; what a happy day will this prove to us all! God will have his Own,the Church will have your utmoft help, the fouls of thofe about you will have the fruit of your diligence and good examples, the Common wealth will have the fruit of your fidelity, the poor will have the benefit of your charity, I fhall have the defired end of my labour, and your felves will have the great and everlafling gain.

A

.

SERMON

Of the Abfolute"

Soveraigmy ofChriJi;

And the necefsity of mans

Subjec'tion > dependarice,arid chiefeft love to him.

Preached before the Judges of

Affize at Worcester. By Rich. Baxter.

Luke 19.27-But thofe mint enemies which wuld not that Ifljottld reign over them, bring hither andjlaj them before me.

LOUDON Printed for Nevill Simmons Bookfclkt in Kedeminfter, 1658.

hriftian Reader,

Hen I had refolvedat the defire of the Honorable fudge of Affile % to publijh the foregoing Sermon, Iremembred that abont fix years before, I had preached another on the like occalion, onafubjeEl fo like, andtofolike a purpofe, that I conceived it not unfit to be annexed to the former. I have en-deavouredto Jbewyou in both thefi Sermons, that Chrifi may be preached without Antinomianifm ; that terrour may be preached without mwarratf table preaching the Law ; that the Gofpel is not a meerpromife % and that the Law it felf is notfo terrible as it is to the rebellious. ^As alfo what that fttperfirufture it, that is built on the fom* damn of General Redemption rightly underfiood ; and how ill we can preach Chrifis Dominion in his univerfal propriety and foveraignty, or jet perfwade men to fanEification and fubjeflion without this foundation. I have laboured to fit all (or almofiall) for Matter and Manner

tQ

To the Chnitian reader. 7c the Capacity of the Vulgar. And though fc the Matter it is as neceffary to the greateft, j< is it for the Vulgar principally that lpublifh it andhad rather it might be numbered with thoj Boehj that are carryed up and down the Comtr from door to door in Pedlars Packfjhen with thoj that lie in Booksellers Stalls, or arefet up in th Libraries of learned Divines* And to the [am vfe wouldrldefign the mo ft ofmj publjhed labours jhould God afford me time and ability % and contentious brethrenwould give me leave*

Auguftthe7th; 1654:

Rich. Baxter.

-jmmmmmm

A S e r m o n of the

abfoluce Soveraignty

of Chri ST,

Pfal.2. i&,ii-iZi

Be wife note therefore, 0 ye Kings ; be itifl ruffed

ye fudges of the earth. Serve the Lord with fear , And rtjojee iritk.

trembling,&cc.

O wafte this precious hour in an Invedhve againft injuftice and its aflbciates, is none of my purpofe ; they are fins fo direftly againft the principles in Nature, fo well known , I believe , to you all, and fo commonly preached againft upon thefe occafions, that upon the penalty of forfeiting the credit of my difcreuon, I am bound to make choice of a more ncceffary fubject What? have we need to fpend our time and Z faidies

( 33o; liudies to pcrfwade Chrtftians from Bribery, Perjury and Oppreffion ? and from licking up the vomit which Pagans have caft out ? and that in an age of blood and defolation, when God is taking the proudeft Oppreffors by the throat, and railing Monuments of Juftice upon the ruines of the unjuft 1 And I would fain believe that no corrupt Lawyers do attend yotir Judicatures, and that le^abels wit-nefles dwell not in our Country, nor yet a Jarie that fear not an Oath : I have therefore chofen another fubjed, which being of the greateft moment, can never be unfea-fonable, even to proclaim him who is confti-tuced the King and Judge of All, to acquaint you with his plcafure, and to demand your fubje&ion.

The chief /cope of the Pfalm is, To foretell the extent and prevalency of the Kingdom of Chrift, admonifhing his enemies to fubmit to his Government, deriding the vanity of their oppofing projeftsand furie, and forewarning them of their mine if they come not in.

The verfes which I have read are the Application of the foregoing predi&ion by aferious admonition to the proudelt offenders : they contain^ i. ThePerfons admoniftied [Kings and fudges 1 2. Their Duty, J, ]n general ta

God

<5od [Serve him] with the adjunds annexed. i. Rejoycing. 2. Fear and trembling, 2. Mor fppcially, their duty to the Son, Q Kifs him. J 3. The Motives to this duty. 1. Principally and dire&Iy cxprefled Qleft he be angry ] which anger is fee forth by the effeft [and yeperilh- ]| whictrperifhing is aggravated, I* From the fuddennefs and unexpedednef* fin the way, 3 2 - From the dreadfulnefs [ kindled. ] i. It is fire, and will kindle and burn. 2. A little of it will produce this fad effed. 3* It will be Woe to thofe that do notefcapeit; which Woe is fet forth by the contrary happinefs of thofe that by fubmiflion do efcape. 2. The motives fubfervicnt and im-plyed, are in the monitory words [be wife, be learned] q.d.elfe you will fhew and prove your felves men of ignorance and madnefs,unlearned andunwife.

Some Queftions here we fhfculd anfwer for explication of the terms. As,

1 .Whether the Lord in v. 11. and the Son in v 12.be both meant of Chrift the fecond perfon?

2. Whether the Anger here mentioned,be the anger of the Father or the Son [left he be angry] I might fpend much time here to little purpofej in flicwing you the different Judgement of Divine*, of thefe, when in the iflfue there is no great difference which way ever we take therau Z z h Whjft

f338) 3 # What is meant by [Kiffing the Son] I anfwer •, According to its threefold ol> jed, it hath a threefold Duty contained in it.

1. We kifs the feet in token of Subjeftion • fo mufl: y/e kifs the Son.

2. We kifs the hand in token of Dependence ; fo mud we kifs the hand of Chrift; that is, Refign our felves to him, and expeft all our happtnefs and receivings from him.

3. We kifs the mouth in token of love and friendfhip ^ and fo alfo muft we kifs the Son.

4. What is meant by [ Perijhing in the way] I anfwer, (omitting the variety of interpretations) it is cbeir fudden unexpe&ed periftiing in the heat of their rage, and in purfuit of their defigns againlt the Kingdom of Chrift.

I kno?/ no other terms of any great difficulty here.

Manv Obfervations might be hence raifed : As,

1. Serving the Lord is the great work and buftneft chat the World hath to do.

2. This fervtce (houid be accornpanyed with rejoycing.

3. So (hould it alfo with fear and trembling.

4. There

4. There is no fuch opposition between fpiritual Joy and Fear, but that they may and muft confift together.

5. Scripture ufeth familiar expressions con-cerning mans communion with Chrift ("fuch as this ^KifstheSon.)

6. There is anger in God, or that which we cannot conceive better of then under the Notion of Anger.

> There is a way to kindle this Anger j it is man that kindlech.it.

8. The way to kindle it chiefly,is,noc kifsing the Son.

9. The kindling of it wiil be the periling of the (inner.

I o, The Enemies of Chrift (hall perifh fud-denly and unexpe&edly.

1 J. A little of Gods anger will utterly un» do them.

12. They are blefled men that fcape it, and miferabie that muft feel it.

13. It is therefore notorious folly to neglcft Chriit and (land out.

14. Kings, Judges, and Rulers of the earth , are the firft men that Chrifts fummons in, and the chief in the Calamity if they (land out.

■ ButI will draw the fcopc of the Tsxt into Z ? this

f34o; this one Do&rine - in the handling whereof, I (hall fpend the time allotted roe.

Doft. No power or priviledge can fave that man from the fearful fuddtn conftiming wratb of God, that doth not unfeignedly love, depend ttpon, andfubjetl himfelf unto the Lord fefus Chrift.

If they be the grcatefl Kings and Judges, yet if they do nor kifs the Mouth, the Hand, the Feet of Chrift, his wrath will be kindled, and they will periflvin the way of their rebellion and negleft.

In handling this point I (hall obferve this Order.

i. I will (hew you what this love, dependence and fubjedion are.

2. What wrath it is that will thus kindle and confume them.

3. Why this kifsing the Son is the only way to efcape it.

4- Why no Power or Priviledge elfe can procure their efcape. S v The Application,

Forrhefirft, I fhall only give you a naked defcription, wifhing that I had time for a fuller explication,

i. Subjc&ion to Chrift is, The acknowledging

'edging of his abfolute foveraignty both as he is God Creator, and as Redeemer, over all the world, and particularly our felves ^ and a hearty confenc to this his Soveraignty, efpeciaily that he be our Lord, and his Laws our Rule, and a delivering up our felves to him to be governed accordingly.

2, This dependence on Chrift is, when acknowledging the fuffictency of hisfattsfa&ion, and his power, and wiilingnefstofave all that receive him, manifetted in his free univerfa! offer in the Gofpd, we do heartily accept him for our only Saviour, and accordingly fre-nouncingtall other ) do wait upon him belie-vingly for the benefits of his fufferings and office, and the performance of his faithful Covenant to us , in reftoring us to all th£ biefsings which we ioft, and advancing us to a far greater everbding Giory.

3. This affeftion to drift is, when in the knowledge and fenfc of his love to us, both common and efpecial, and of his own excel-lency, and the bleffedneG of enjoying hrm,and the Farher, and life by him ^ our hearts do choofe him and the Father by him as our only happinefs, and accordingly love him above ail things in the world.

As this three-fold Defcription cootaineth

the fain of the Gofpcl, fo hath it nothing but

Z 4 wlmfc

what is of neceffity to found Chriftianity. If any one of thefe three be not found in thy heart, either I have little skill in Divinity, ori thou haft no true Chriftianity, nor canft be fa-l ved in that condition.

Objed. But doth not the Scripture make he-* lieving the condition of the Covenant ? but here is 4 great Aeal more then believing.

An fa. Sometime Faith is caken in anar-; rower fcnfe, and then it is not made the folei condition of the New Covenant, but repen-; tance and forgiving others,are joyned with it asi conditions of our forgivenefs; and obedience, and perfcverance as conditions of our continued juftification and falvation. But when Faith is made the fole condition of the Covenant, then it comprehendeth effentially fnot only fuppofeth as precedent or concomitant) if not all three, yet at leaft the two firft of the forc-defcribed qualifications, viz,, Dependence and Subjedion ^ which if it were well underftood, would much free the common fort of Chriftians from their foul-deftroying miftakes, and the Body of Divinity from a multitude of common errors,and our Religion from much of that reproach of Sdifidianifm which iscaft upon ir by the Papifts.

2. I rouft be as brief in opening the fecond thing, viz. What wrath is it that will thus

kindle

(343 J kindle and confumethem? What wrath is in God, we need not here trouble our felves to enquire •, But only what is intimated in the threats or curfes of the Covenants, As there arc two Covenants, fo each hath his proper penalty for its violation.

i. Then till men do come in and fubmit to Chrift, they lie under the wrath of God for all their fins as they are againft the Covenant of Works • or they are lyable to the curie of that Covenant. Chrifts death hath taken away the curfe of the Covenant, nor abfolutly from any man,but conditionally, which becomes abfolute when the condition is performed. The Ele$> themfelves are pot by nature under the Covenant of Grace, but remain under the ctfrfe of the firft Covenant, till they come in to Chrift.

2. Whofoexer reje&eth or negle&eth this Grace, and fo finally breaketh the New Covenant, muftalfo bear the curfe or penalty thereof, belides all the former, which will be a far greater curfe, even as the blefsings of this Covenant arc far greater then thofe of the firft. It was a heavy punifhent to be caft out of Paradife, and from the prefence and favovr of God,and to be curfed by him, and fubjefted to eternal death, and all Creatures below curfed (or our fakes, to bear all thofe curfes and

plagues

(344 J

plagues threatncd in Deut* 27. and 28. and td have the wrath of God fmoakagainftus, &c. as D^r.29.20. But of bow much forer panijb-raent [ball he be thought worthy, that doth tread Hnderfoot the blood of this Covenant, and do dc-fpite to the fpirit ofGracelHtb.x 0.28,29. It is true, that for all other fins, the wrath of God cometh upon the Children of Difobedience for' Unperfwadablenefsj that is, on them that will not be perfwaded to obey the Lord Chrift, £ph.$.6. But it is on no other with us; for this is the condemnation, that light is come into the world, and mtn love dartyefs rather then light , John 1. 19.

i[ Why is this killing the Son, (that is, loving, depending on, and fubmicting to him/ the only way co efcape thefe curfes ? \

<t^n[v> 1. The mod proper and primary reafon which can be given is, The will of the great Law-giver, who having abfolute fove-raigitty over us,raight difpofe of us as he pleafe, and mike us fuch Laws ad Conditions as feem beft co his wifdom, upon which our jufti-fication and fal vation (hould depend : He hath refolded that this (hall be the only condition and way • and that as no mm (hall be juftified by a meer Chrift, or his death abftrad&i from Faith (that is of Age and ufe of Reafon • )• fo this Faith fhall be the condition upon which

\they

(345) :hcy (hall be juftified: or, as a Chrift negle&ed liall fave no man, fo the accepting or receiving >f him, (hall juftifieand fave them, a? the con-iition of the Covenant performcd.undec which Slotion it is that Faith juftifieth.

2. Yet other improper or fubordinate Reasons ( which receive their life from the former, ind without it would be no ReafonsJ may be 'iven ; as i. From the equity •, and 2. From the utablenefs and conveniency.

1. It is but equall that he who hath bought is, and that fo dearly, and from aftatefo de-)lorable and defperate as we were in, (hould be acknowledged and accepted for our Saviour md our Lord; and that we who are not our >wn, but are bought with aprice,Jbouldglorifie Yim with mr bodies and fouls which are his y 1 Cor 6.20.$" 7.23. Efpecially when for that sndheboih^^and roje 4gui#,that he might uleor be Lord over both qmc\atld dead,Rom. [ 4,9. If one of you (hould buy a man from the Galleys or Gallows, with the price of your Jvholeeftate,or the life of your only Son: would ;ou not expert that he (hould be at your dif-x>fe,that he (hould love you,depend on you, md be fub jeft to you ?

2. And as falvation by free Grace through Chrift is away moft futable to Gods honor, *nd to our own neceffities and low condition,

fo

(346^

fo in fubordination thereto,^ the way of beleiving is raoft rationally conducible to the fame ends. As we could not have had a fitter way to the Father then by Chrift, fo neither could there be a fitter way to Chrift, or racans to partake of him, then by Faith. For though I cannot c#ll it the inftrurnental Caufc of our juftification, cither Aftive or Paffive; yet is this Faith or Acceptation of Chrift, for our Saviour and King, which is here called [_Kijfmg the Son] the faireft condition that we could rea* fonably expe&,and the moft apparently tending to the honor of our Redeemer; applying and appropriating to our felves the perfon, righte-oufnefs and benefits procured and offered, but not the leaft of the honor of the Work. All we do is but to accept what Chrift h^th procured, and that rauft be by the fpecial afstftance of his Spirit too.

4. The fourth thing Ipromifed,is to (hew you, Why no other Priviiedge or Power in the wor!d can fave him that doth not kifs the Son. It may here fuffice, that I have (hewed you Gods determination to the contrary. But further confider (Iftany (hould hope toefcape by their Dignities, Titles, Friends, Strength or any other endewments, or virtuous qualifications,) 1. What, is their task? 2, What istheir power to perform it ?

i, They

(HI)

t. They mdft refift-the unrefiftible will of 3od; They muft do that which Heaven or Sarth, Men or Devils were never able yet to lo : They have refilled his Laws and his love • >ut they could never refill his purpofc or his >ower. The power that undertaketh to fave the Enemy or Negle&erof Chrift, mud firft overcome the power of the Almighty, and conquer him that doth command the World: And who hath the ftrength that is fufficient for this ? Sinner ,before thou venture thy foul upon fuch a mad conceit, or think to be faved whether God will or not, try firft thy skill and ftrength in fome inferiour attempt ^ Bid the Sun or Moon ftand dill in the Firmament, invert the feveral feafons of the year • Bid the fnow and froft to come in Summer, aud the flowers and fruits to fpring in Winter : command the ftreams to turn their courfe, or the Tide its times or the winds their motion. If thefe will obey thee, and thy word can prevail with them againfl: the Law of their Creator, then maift thou proceed with a greater confidence and courage, and have fome hopes to fave the negleders of Chrift: Or try firft whether thou canft fave thy prefent life againfl: the courfe of nature and will of God -, call back thine age and years that are paft, command thy pains and ficknejfs to be gone i chide back this

bold

r 348;

bold approaching death: Will they not obey thee i Canit chou do none of chefe ? How then ^ canft thou exped the fa ving of thy foul againft the determinate will and way of God 1 ' Where dweileth that man, or what was his name, that didnegleftChrift,and yet efcape damnation? Who hath hardened himfelf againft him, and hath profpered ? fob 9.4. And doft thou think then to be the firil ? Thou mayft perhaps knock boldly at the Gate of Heaven, and plead thy Greatnefs, thy vircues,thy Alms-deeds and formal devotion • but thou (halt receive a fadder anfoer then thou doft exped : Jefus we know f and obediential Faith in him we know; but who are ye ?

2. He that will fave the foul thatloveth not,dependeth not on,and fubje&eth not himfelf to Chrift, muft firft make falfe the word of God, and make the true and faithful God a lyar^ this is another part of his task; God hath given it under his hand for truth, That he that believe th not, is condemned already\ Job. 3.1$. That he (hallnot fee life , but the wrath of Godabideth on him, Joh. 3. "36. That they who areinviredto Chrift, and make light of it, or make excufes, fhall never tafte of his Suffer , Luke 14.24. Mat.2a.s8. That it fhall be ea />-erfor Sodom in the day of Judgement, then for that City which refnfeth the offers of the Go/pel.

Mat,

(349 J

Mat. 12.15. Tha t whofoever would not have Chrift to raign over them, fhallbe brought forth at Uft^ and deftroyed before him as his enemies 9 Luk.i 9.27.That thejfhallall be damned that believe not the tvuth> but havepleafnre in mrighte* ofifnefs.zThcf.z.iz.Scc.And hath the Almighty faid that thus it (hall be ? Who then is he thac dare fay it (hall not be?Is this the concluded Decree of Heaven?what power or policy is able to reverfe itfhath God faid it,and will he not do it? Thns you fee his task, that will undertake to fave one negleder of Chrift.

2. Let us now confider, what Power that is thacmuft perform it: If it be done it mult be either, 1. By Wifdom : or 2. By ftrengtb ; whereas the chiefeft of men, even the Kings and Judges of the Earth, are both ignorant and Impotent.

1. Ignorant. Though Judges are learned in the "repute of the World : Alas, poor crawling breathing dufl:! Do you know the fe-crets of your Matters counfel ? and are you able to over-reach them, and frullrate hisde-figns ? Doth this Book know what is written in it ? Can the Seat you (it on, oVer-top your counfels? more likely then for you to over-top the Lord:filly worms,you know not what God is, nor know you any one of his uarevealed thoughts, no more then that Pillar doth know

your

your thoughts; you know not what you ase your fdves, nor fee any further then thefuper-ficics of your skin; what is thy foul? and when didft thou receive it ? Doft thou know its form, or didft thou feel it enter i which pare didft thou feel it firftpofTefs? Thou canft call it a Spirit, but knowft thou what a Spirit is ? or rather only what it is not •, Thou knoweft noc that whereby thou knoweft ^ and how was thy body formed in the womb ? what was it an hundred years agoe? what is that vital beat and moifture ? what caufeth that order and diverfity of its parts ? when will the moft expert Anatomtfts and Phyfitians be agreed? Why, there are myfteries in the fmalleft worm which thou canft not reach ; nor couldft thou refolve the doubts arifing about an Ant or Acorae, much lefs about the Sun, or Fire, or Air, or Wind, err. and canft thou not know thy felf, nor the fmalleft part of thy felf, nor the fmalleft Creature? and yet canft thou over-reach the everlafting Counfels ?

2. And is thy might and power any greater then thy Policy? Why,what are the Kings and IVHiers of the Earth, but lumps of Clay, that can fpeake and go ? moving fhadows, the Flowers of a day, a corruptible (ted blown up to that fwelled confidence in which it appears, as Children blow their bubbles of Scape, forpewhat in- .

vifibly

(351)

vifibly condenfate •, which that it may become;^ vifible, is become more grofs,and fo more vikj and will iliortly bealmoit all turned into invisible again ; and that little dtift which corruption leaves by the force of fire, may,be difii-pated yet more; and then where is the fpecious part of the man ? Surely now that body which is fo much efteemed,is but a loathfome lump of corruptible flefh, covered with a fmopth skin, and kept a little while from ft inking by the pre-fence of the foul, and mufl fhortly be caft out of fight into a grave, as unfit for the fight orfmellof the living, and there beconfumed with rottcennefsand worms: thefe are the Kings and Rulers of the earth •, this is the power that muft conquer Heaven, and fave them that re^ bel againit Chrift the Lord : they that can not live a moneth without repairing their con-fuming bodies by food, one part whereof doth turn to their vital blood and fpirits, and the other to raoft loathfome unfufferable excrc-< ments^fo neer is tlieirin between their Beft and Worft. Judge all yGU that have common rea-fori, whether he that cannot keep hirafelf alive j an hour, and! fhortly will not be able to ftir -0\ fing?r,to remove the worms thar.feed upon Kiisjfiear^be ablq jtp jrefift the ftrengtli of thrift' mi fave the fou!,that God hath faid and /worn;

(hall not be laved f Ah poor fouls, that have no better Saviours/ And well may Chrift, his Truth andCaufrprevail, that have no ftron-gcr enemies.

Vfe i. You have here a Text that will fully inform you how you are like to fpeed at the Bar of Chrift; who (hall dye, and who (hall live •, the great Affize is near at hand, the feet of our Judge are evert at the door ^ go thy way unbelieving (inner, when thou haft had all the pleafure that fin will afford thee, lye down in the duft and flecp a while, the roufing voice fhall quickly awake thee, and thine eyes (hall .fee that dreadful day / O blefTed! oh doleful day I blefTed to the Saints, doleful to the wicked : O the rejoycing, O the lamenting that there will be! the triumphant fhoutings of joyful Saints / the hideous roaring cries of the ungodly ! when each man hath newly received his Doom, and there is nothing but eternal Glory, and eternal fire* Beloved hearers, every man of you fhall fhortly there appear, and wait as the trembling prifoner at the Bar, to hear what Doom mult pafs upon you j Do you not believe this? I hope you do believe it. Why what would you give now to knowfor ccrtain,how it fhall then go wirh you! Why here is the Book by which you muft be

judged,

Judged, and here is the fum of it in my Text-and the grounds upon which the Judg will then proceed. Will you but go along with me,and anfwer the Queftions which hence I (hall put to you, and fearch and Judge yourfelvesby them as you go, and you may know what Doom you may then expe& ; only deal faithfully, and fearch throughly- for felf- flattery will not prevent your forrow.

And here you muft know, that it is the kifs of the heartland not of the lips,whidfi we muft here enquire after : the Queftion will not be at the Great Day, Who .hath fpoke Chrift fair? or who have called themfelves by the name of, Chriftians ? or who hath faid the Creed or the Lords Prayer oftneft ? or cryed, Lord, Lord ? or come to Church,or carryed a Bible? or who hath held this opinion ? or who chat ? It would mak£ a mans heart ake to think how zcaloufly men will honour thefhadow of Chrift,and bow at his Name, and reverence the Image of the Crofs which he dyed on , and the names and reliques of the Saints that dyed for him ; and yec do utterly negkd the Lord himfelf, and cannot endure to be governed by him, and refi ft his Spirit , and (corn bi$ ftrift and holy waies 5 and.deffd^htfully hate them tWirioft love and obey hin5,and y<^

believe themfelvcs to be real Chriftians. For Godsfake,Sirs,do not fo delude your immortal fouls, as to think your Bapttfmand your out-ward devotion, and your good meanings fas you call them ) and your righteous dealing with men will ferve the turn to prove you Chriftians: Alas, this is but with fudas, to kifs the mouth of Chrift, and indeed to fetch your death from thofe blefled lips, from whence the Saints do fetch their life ; I will (hew you forae furerfignsthenthefe.

I, And firft let me a little enquire into your fub je&ion to Chrift. Do you remember the time when you were the fcrvants of fin, and v when Sathan led you captive at his will ? and the Prince of darknefs ruled in your fouls? and all within you was in a carnal peace ? Do you remember when the Spirit in the word came powerfully upon your hearts, and bound Satha* y 2ind caft him out, and anfwercd all your reafonings, and conquered all your carnal wif-dom, and brought you from darknefs to light, and from the power of Sathan unto God 9 Afts 26.18, Or at leaft are you furc, that now you live not under the fame Lord and Laws as the ungodly do? Hath Chrift now the only fovc-raignty in your fouls ? Is his word thy Law which thou dareft not pafs? doth it bind thy

thought;.

thoughts, and rule thy tongue ? and command thy fdf and all thou haft? Haft thou laid all down at the feet of Chrift ? and refigned thy felf and all to bis will ? and devoted all to his difppfeand fervice? If cuftom bid thee curfe andfwear, and Chrift forbid thee, which doft thou obey ? If thy Appetite bid thee take thy cups and fare delicioufly every day • if thy company bid thee play the good-fellow, or fcorn the godly ; if thy covetoufnefs bid thee love the world, and Chrift forbid thee, which doft thou obey ? if Chrift bid thee be Boly,and walk precifely, and be violent for heaven, and ftrive to enter in - and the world and the flefh be enemies to all this, and cry it down as tedious folly, which doft thou obey ? Doft thou daily and Spiritually worfhip him in private,and jn thy Family,and teach thy Children and Servants to fear the Lord ? I intreat you Sirs, deal truly inanfwering thefe Queftions. Never man was faved by the bare title of a Chriftian •, if you are not fubjed to Chrift, you are not Chriftians, no more then a Picture or a Car-cafs is a man-, and your falvation will be fuch as yourChriftianity is: fubjection is an effential ^ part of thy Faith, and obedience is its fruit. Inftortthen; doft thou make him thy fear? and tremble at his word?Dareft thou rijn upon A a 3 fire.

fire, or water, fword or canon, rather then wilfully run upon his difpleafure ? wouldft tbou rather difpleafe thy deareft friend, the greateft Prince, or thine own flcfli, then wittingly provoke hira ? When Chrift fpeaks againft thy fweeteft fin, thy nature or cuftom, or creditor life, againft thy rooted opinions, or thy corrupt traditions, art thou willing to fubmit to ali that he rcvealeth ? Doft thou fay, Speaks Lord, for thy Servant beareth ? Lerd\ -what wvnldft thou have me to do ? 1 am ready to dotb}wi<l,0(jod.

Beloved Hearers, This is the frame of every Servant of Chrift, and this is the acknowledging and accepting him for your Lord. I be-feech you cozen not your fouls w*eh fhews and formalities $ if ever you be faved without this fubje&ion, it rnuft be without Chrifts merits or mercy: it muft be in a way that Scripture re* vealcth not • nay,it muft be in defpight of God; his truth muft be falfified; his power muft be maftered before the difobedient can be faved from his wrath.

2.Examinealfo your Dependence on Chrift, whether you kifs his Hands as well as his Feet. Do you underOand that you are all by nature Condemned men, and lyab'c to the ever-aft ing wrath of God ? that Chrift hach interpoled 1 and

(l%7)

and paid this Debt, and bought us as his own by the fatisfa&ion of that juftice ; that all things are now delivered into his hands, John 1 3. 3„. and he is made Head over all things to his Church, Ephef 1.21,22. Ddftthou take him for thy only Saviour ? and believe the Hiftory of his Life and Paflion,thc truth of his divine and humane nature, his Refurredion, his Office, and his approaching Judgement ? Doft thou fee that all thy fuppofed Rightcouf-nefs is but vanity and fin, and that thy felf art unable to make the leaft fatisfa&ion to the Law by thy Works or Sufferings ; and if his blood do not wa(h thee,and his righteoufnefe juftifie thee, thou rauft certainly be damned yet, and perifli for ever? Doft thou therefore caft thy felf into his arms, and venture thy everlafting ftate upon him, and truft him witft thy foul, and fetch all thy help and heal-ingfrom him ? When fin is remembred and thy Confcience troubled , and the forethoughts of Judgement do amaze thy foul,doft thou then fetch thy comfort from the view of his blood, and the thoughts of the Freeneft and Fulnefs of his Satisfaftion, his Love, and Gofpcl-ofFers and promifes? Doft thou fo build upon his promife of an Happinefs hereafter, that thou canft iet go all thy happinefs A a 4 hcr c

T35B)

here, and drink of his Cup, and be baptize^ with his Baptifm, and iofe thy life upon ht s promife that thou (halt fave it ? Canft thou part with goods and friends, and all that thou haft, in hope of a promifed Glory which thou never fa weft? If thou canft drink with him of the Brook in the way , thou {halt alfo with him lift up the head. Pfal no. <v. laft. Doft thou perceive a Mediator as well as a God in all thy mercies, both fpecial and com-raon,and tafthis^ blood in all that thou received, and wait upon his hand for thy future fupplies? Why, this is killing the hand of Chrift, and depending upon him. O how contrary is the Cafe of the World! whofe confidence is like the Samaritans worftiip : they truii God and their Wits and Labours; Chrift and their fuppofed Merits; I would I might not fay; Chrift and deceit and wicked contrivances. Oh blafphemous joyning of heaven and hell to make up one foundation of their truft I

3. Examine a little alfo your love to Chrift, Do you thus kifs the Son ? do your fouls deave to him, and embrace him with the trongeft of your affe&ions/Sirs though there is nothing that the blind world is more confident in then this ("that they love Chrift with

all

(359) 'all their hearts] yet is there nothing wherein they are more faife and faulty : Ibcfeeqfi you therefore deal truly in anfwering here. Aije your hearts fet upon the Lord Jefus ? do you love him' above ail things in this World ? do you ftick at your anfwer ? do you not know / fure then at beft you love him but little, or elfe you could not choofe but know it. Love h a ftirring and fenfible* Affedion • you know what it is to love a friend : Teel by this Pulfe, whether you live or dye; Doth it beat more ftrongly toward Chrift then to any thing elfe ? Never quellion man, the necefsity of this: he hath'concluded, If thou love anj thing more then him^ thon art unworthy ofhim , nor banft be his Dijciple. Are thy thoughts of Chrift thy freeft and thy fweeteft thhoughts ? are thy fpeeches of him thy fweeteft fpeeches * when thou awakeft, art thou ftj 1 with him, and is he next thy heart? when thou walked abroad, doft thou take him in thy thoughts ? canft thou fay and lye nor, that thou wert ever deeply in love with him, that thou doft love him but as heartily as thou loveft thy friend, and art as loth to difpleafe him : and as glad of his presence, and art as much troubled at his ftrange-nefs or abfence ? Hath thy minifter or godly Acquaintance ever heard thee bemoaning thy

foul

foul for want of Chrift, or inquiring what thou fhouldft do to attain him : or thy Family heard thee commending his excellency, and labouring to kindle their aflfe^ions towards him? why, love will not be hid; when it hath its defire, it will be rejoycing ; and when it wants, it will be Complaining. Or at leaft, Can thy Conscience witnefs thy longings, thy groans, thy prayers for Chrift ? Wilt thou ftand to the Teftimony of thefe Wicnefles ? Do you love his weak, his poor defpifed Members ? Do you vific them, cloach them , feed them to your power? not only in a common Natural Compaflionto them as they are your Neighbors : but do you love or relieve a Prophet in the name of a Prophet, or a Difciple in the name of a Difciple ? Mat. 10.40,41,42. (hall all thefe decide the Qijeftion ?

Beloved Hearers, I profefs to you all in the Name of our Lord, that it is not your bold and confident affirming that you love Chrift, which will ferve your turn when Chrift (hall judge : he will fcarch deep, and judge according to the truth in the inward parts. How ma-cy thou land? will then perifli as his utter Ene-miei,that verily thought themfelves his friends? How cafily now might: they find their miftake, if they would but be at the pains to examine

themfelves ?

(36x) jtbemfelves ? Oh try, try> Sirs, before God try you •, judge your felves before Chrift judge you. It would grieve a mans heart that knows what it is to love Chrift, to believe, to be lub-je& to him, to fee bow rare thefe are in the world, and yet how confident and carelefs moft men are ! It may be that you may think much that Ifoqueftion your love; yet Chrift that knew all things, queftioned Petert love to him, and that three times till it grieved Peter. 1 am aftranger to the moft of you, and therefore know not your conditions or inclinations: yet judge me not cenfonous if I fear the worft, and if I meafure you by the reft of the world ; and then I may confidently and fadly conclude that Chrift hath few loving Subjefts among you. If we could hear your Oaths and vain fpeeches turned to heavenly foul edifying dif-courie, and your covctoufnefs ro confcionable-hefs, and fee that the word of Chrift were your Law, and that you laid out yourendeavors for heaven in good earned, then we fliould fay; Thefe People are the loving SubjeEls of Chrift* But when men are enemies to Chnfts Dextrine, and ways and worftup, and had rather live after the fled*, and the world, and the traditions of their fathers, and are notorious for profaneft. fuperftition and enmity to Reformation,

tion, who can chufe but condole your cafe i and if your obftinacy will not endure us to help you',yet you fhall give us leave whether you will or no, to lament you.

Vfe 2. But its time that I turn ray fpeech to Exhortation : And oh that you would encourage me with your refolution to obey / My fcufinefs here today is as his Herauld andEm-baffadour, to proclaim the Lord Jefus your King and Saviour; and to know whether you will heartily acknowledge and take him fo to be, or not: and to perfwade you to take fo fair an offer, while you may have it: and to kifs the Son, left his wrath be kindled. This is my bu-finefs here, in which if I had not fomc hope to fpeed, the Lord knows I would not have been here to day. You will fay, This is a common Errand : do you think we never heard of Chrift before ? 1 confefs it is common, bleffed be God for it (and long may it fo continne and encreafe, and let it be as conftant and durable to us as the Sun in the Firmament: and the Lord grant that Englands fins or Enemies may never bereavfc them of the blefsing of the Go-fpel; and then it will be a happier Land then yet ever was on the face of theEarth) but is it as common to receiveChrift in love and obedience?

I would it were, I know the name of Chrift is, common •, the Swearer doth fwcar by it: the Beggar begs by it, the Charmer put it into his charms, and the J efter inco his jefts,„ and every Papift and ignorant Proteftant doth mutter it oft-times over his Prayers; But who trembleth at it? ortriumphethinit ? whomaketh it his Fear and his Joy ? and give up their fouls and lives to be governed by Chrift ? I do here folemnly proclaim to you, that the Lord Jefu$ will not be put off with your complement*: he cares not for your meer name of Chriftianity, nor your Cap,: nor your knee.- If thy hean Be not fet upon him, thou apt none of his: His word muft be your Law, and you muft depend on him alone for foul and body, or never look for mercy at his hands, £(e is the Author of eternal falvation to them (only) that obi) him, Heb.5.9.

What fay you then, Sirs, in anfwer to my melTage ? and what courfe do you refolve upon ? (hall Chrift be your love, and your Lord, or not ? Will you kifs the Son, or will you Height him ftill ^ methinks you (hould eafily be refolved, and fay f Away with pleafure, and credit, and world-, ly gain ^ away wjth thefe bewitching delights and companions. Chrift hath bought, my

hearty

heart, and he (hall have ic it, he is my Lord, and I will be ruled by him. Hearers, I hope God hath'kept you alive till nowtofliew you mercy, and brought fome finners hitherto day to prevail with their hearts; And my hope is forae-whax ftrengthened by Gods difpofal of my own Spirit: I was ftrongiy tempted to have preached this Sermon in the enticing words of humane wifdom v tending to a proud oftentation of parts: But Chrift hath afsiftcd me to conquer the temptation, and commanded me to preach him in plainnefs and evidence of the Spirit. I come not to perfwade you to opinions or fa&ions, to be for this fide, or for that • but to be with all your hearts for Chrift, as ever you look that Chrift (hould be for your to love him as he that hath bought you from eternal wrath/and dyed to five you from the everlaft-ing burnings ;to lay hold on him with rnoft car-sieft affedionate apprehenfion, as a man that is ready to drown would do upon' a bough, or upon the hand of his friend that would pull trim to the Ihore: to wait for the Law of thy dircftion from him, and do nothing till thou haft asked counfel at his word, and knowtt his mind, whether thou (houldft do it or no-, till thou feel thy Conference bound by his L? w, that thou cahft not ftiir till he give thee leave:

ttiat

that the commands of parents and princes may Hoop to his, much more the commands of cuftome and company, of credit or pleafure, of the world or flefti; Thefe are the things that I exhort you to ; and I rauft tell you that Chrift doth flatly cxped them at your hands.

I will here back thefe Exhortations with fome perfwading Confidcrations. Think of what I fay, and weigh it as we go. If I fpeak not truth and reafon, then rejed it with difdain and fpare not: but if it be, and thy Confcierice tell thee fo, take heed then how thou doft negle&or rejeftit, left thou be found a fighter againft the Spirit, and left the curfe of God do feize upon that heart that would not yield to truth and reafon.

And I will draw thefe Gonfiderations only from my Text-.

i. Thou art elfc a Rebel againft thy Sovereign Lord. This I gather from the command in ray Text, and indeed the Scope of the whole \ 'Pfalm. God hath given thee into the hands of his Son, and made him Lord and King of all, and commanded all men to accept him,and fub~ mit unto him. Who can (hew fuch title to the Soveraignty ?fuch right to rule thee as Chrift cm do ? He is thy maker and fo is not Satan ;

he

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he dearly bought thee, and fo did not the world : Thou waftnot redeemed with filver And Gold, and corruptible things^ I Pet. i. 18.1 make this challenge here in the behalf of Chrift . let any thing in the world ftep forth and (Sew a better title to thee, to thy heart, and to thy life, then Chrift doth (hew; and let them take thy heart, and take thy rule. But why do I fpeak thus ? I know thou jvilt confefs it, and yet wile thou not yield him thy chiefeft love and obedience ? cut of thy own mouth then art thou condemned and thou proclaimed thy felf a knowing wilful Rebel.

2. ; To deny thy affe&ions and fubjeftion to Chrift, is the mod barbarous unkindnefs that a (inner can be guilty of. Did hepltty thee in thy lofteftate, and take thee up when thou laid Wounded in the way, and make thee aplaifter of the blood of his heart ?And is this thy requital? Did he come down from heaven to earth, to feek thee when thou, waft loft, and take upon him all thy debt, and put himfelf into the prifon of the world and flefti ? hath he. paid for thy folly, and born that wrath of God which thou muft have fuffered^for ever ? and doth he not now deferve to be entertained with; rooftaffeftionaterefpeft ? but with afew.cold, thoughts inftead of hearty love, and with a

few

few formal words inftead of Worlhip ? What hurt had it been to him if thou hadft perifhed ? what would he have loft by it if thou hadft lain in Hell ? would not Juftice have been glorified upon a difobedient wretch ? Might not he have feid to his Father- What are thefe worms and finnerstome ? muft I fmart for their foi<y? muft I fuffer when they have finned ? muft I debafe my felf to become man, becaufe they would have exalted themfelves to become as God ? If they will needs undo themfelves, what is it to me ? if they will caft themfelves into the flames of Hell, muft I go thither to fetch them

out ? Thus Chrift might have put off the

fuffering and the fhame, and let it fall and lie where it was due: but he did not3 his com-jpafilon would not fuffcr him to fee us fuffer 9 Juftice muft be fatisfied, the threat muft be fulfilled * Chrift feeth that we cannot overcome it, but he can, therefore he comes down into flefh, he lives on earth, he fafteth, he wcepetb, he is weary, he is tempted, he hath not a place to put his head, he fchated, he is fpit upon, he is cloathed as a fool,and made a fcdrn,he fweat-eth blood, he is Crucified with Thieves, he bears the burden that would have funk all us to Hell, and muft he after all this f>e negle&e-d «nd forgotten ? and his tajjvs that flioulq rule

us, be laid afide and be accounted too ftri£ and precife for us to live by ? O let the Heavens blufti, and the Earth be afhamed at this bar-barous ingratitude I How can fuch a people (hew their faces at his coming, or look him in the face when he fhall Judge them for this / would you ufe a friend thus ? No, nor an enemy. Me thinks you fhould rather wonder with your felves, that ever Chrift fhould give you leave to love him, and fay, Will the Lord endure fuch a wrecch to kifs him ? \jrill he fuffer himfelf to be embraced by thofe arms which have been defiled fo oft by the embracements of fin? will he fo highly honour me as to be his fubjeft and his fervanr, and to be guided by fuch a bleffed and perfed Law ? and doth he require no harder conditions then thefe for my fal vation ? Take then my heart,Lord, it is only thine;, and oh that it were better worth thy having • or take it and make it better: the Spear hath opened me a paffage to thy heart, let the Spirit open thee a pafTage into mine:defervedly may thofe Gates be fuel for Hell, that would not open to let in the King of Glory.

3-. To deny thine affedion and fubje&ion to the Son, is the greateft felly and madnefs in the world. Why doth he require this fo ear-neftly at thy hands ? is it for thy hurt, or for

thy

(1* 9 ) tjhy good ? would he make a prey Of thee for his own advantage ? is it for any need that he hath of thee, or of thy fervice, or becaufe thou h^ft need of him for thy dire&ion or fa] vation? would he Ileal away thy heart as the world doth to delude it ? would he draw thee as Satan doth to fervehim, that he may torment thee ? if fo, it were no wonder that thou art fo hardly drawn to him : but thou knc>weft fure that Chrift hath none of thefe ends.

The truth is this: His dying on the Crofs, is but part of the work that is neceflary to thy Salvation; this was but a paying of the debt ^ he muft give thee moreover a peculiar intereft, and make that to be abfoltitely thine, which was thine but-conditionally ; he muft take off thy rags, and wafh thy fores, and qualifie thy foul for the prepared Glory, and bring thee tout of the prifon of fin and dcath,and prefent thee to his Father blaraelcls and undefiled, and eftatc thee in greater dignity then thou felleft from : and all this muft he do drawing thee to himfelf, and laying himfelf upon thee as the Prophet upon the Child,and clofing thy heart with his heart, and thy will with his will; and thy thoughts and waies with the Rule of his Word • and is this againft thee, or for thee ? \% riberc any hurt to thee in ail this ? I dare Bb z challenge

(0°)

challenge Earth and Hell, andallthe Enemies^ of Chrift in both, to fhew the leaft hurt that' #ever he caufed to the foul of a believer, or the leaft wrong to the foul of any.

And mufl: he then have fuch a ftir to do thee good ? muft he fo befeech thee to be hap-' py, and follow thee with entreaties? and yet art thou like a ftock that neither hears nor feels? Nay, doft thou not murmqrandftrive againft him, as if he were about to do thee a mifchief, and would rather cut thy throat then cure thee, and were going to deftroy thee, and not to fave thee ? I appeal to any that hath not renounced his Reafon, whether this be not notorious bruti(h unreafonablenefs; and whether thou be not likerabeaft, that muft be caft or held while you drefs his fores, then to a man that fhould help on his own recovery ?Foolifh Sinner lit is thy fin that hurts thee, and not thy Saviour : why doft thou not rather ftrive againft that ? It is the Devil that would deftroy thee, and yet thou doft not grudge at thy obedience to him. Be Judge thy felf, whether this be wife or equal dealing.

Sinner, 1 befeech thee in the behalf of thy poor foul,if thou have fuch a mind to renounce thy Saviour,do it not till thou haft found a better Malter jfay ^lsP e t er ^hither fiaUm go? Lord • ' thoH

■(371;

thou haft the words of eternal life : and when thou knoweft once whereto be better, theago thy way,part with Chrift and fpare not.- if thy merry company,or thy honour, or thy wealth, or all thy friends and delights jn the irorld will do that for thee which Chrift hath done, and which at laft he will do if thoufbckto him, then take them for thy Gods, and let Chrift go? In the mean time let me prevail with thee, as thou art a man of reafon,fell not thy Saviour till thou know for what, fell not thy foul till thou know why, fell not thy hopes of Heaven for nothihg^ God forbid that thy wilful folly fhould bring thee to Hell, and there thou fhouldft lie roaring and crying out for ever, This is the reward of my negle&ing Chrift, he would have led me to Glory, and I would not follow himjfold heaven for a kw merry hours, for a little honour, and eafe, and delight to my fiefh:hereliie in torment, becaufe I would not be ruled by Chrift, but chofe my lufts aad

pleafure before him.* Sinner, do noc

think I fpeak harfhly or uncharitably to call this negleft of Chrift thy folly : as true as thou * liveft and heareft me this day,cxcept thy timely fubmiffion do prevent it (which God grant ic may ) thou wilt one of thefe daies befool thy fclf a ahoufand times more then I now befool B b 3 thee

thee, and-call thy fclf mad, and a thoufand times mad, when thou thinkeft how fair thou waft for heaven, and how ready drift was to have been thy Saviour and thy Lord, and how light thou madeft of all his offers: cither this will prove true to thy coft, or clfe am I a falfe Prophet, and a curfed deceiver. Be wife therefore,bc learned ,and kifs the Son.

The former Confiderations were drawn from Aggravations of the fin •, the following are drawn from the Aggravations of the punifh-ment, and that from the words of the Text foo.

I. God mllbeangrj if yon kifs not the Son.His wrath is as fire,and this negled: of Chrift is the way to kindle it. If thou art not a Believer, thou art condemned already :but this will bring upon thee a double condemnation. Believe it fora truth, All thy fins as they are the Covenant of Works,even the moft hainous of them, are not fo provoking and deftroying as thy flighting of Chrift. Oh what will the Father fay to fuch an unworthy wretch ! Muft I fend my Son from my bofome to fuffer for thee? muft he groan when thou (houldeft groan?and bleed when thou fhouldft bleed, and dye when thou $iouldft dye ? And canft thou not now be per-fwaded K) embrace him and obey him? muft the

world

073; ■

world be courted while he (lands by ? muft he have the naked title of thy Lord and Saviour, while thy flefhly pleafures and profits have thy heart ? what wrath can be too great,what hell too hot, for fuch an ungrateful, unworthy wretch ! Muft I prepare thee a portion of the blood of ray Son,and wik not thou be perfwa-ded now to drink it ? muft I be at fo much coft tofave thee,and wife thou not obey that thou maiftbefaved? Gofeizeuponhim juftice, lee my wrath confume thee Jet hell devour thee,let thy own Confcience for ever torment thee: feeing thou haft chofen death, thou fhalt have it • and as thou haft rejected Heaven, thou (halt never fee if, bat my wrath fball abide upon thee for ever Joh.3,5 6.—Woe to thee finner if this be once thy ientence / thou wert better have ail the world angry with thee, and bound in an oath againft thec,as the Jews againft Pauf,thkn that one drop of his anger (hould light uptta thee: thou wert better have Heaven and Earth to fail upon thee, then one degree of Gods difpleafure.

2. As this wrath is Fire, fo is it a confuming Fire, and caufeth the (inner utterly to perifh. Ail this is plain in the Text : not that the Being of the foul will ceafe: fuch a periftiing the finner would be glad of : a happy man would B b 4 he

fie think himfelf, if he might dye as the bruits and be no more-but fuchwifhes are vain. It is but a glimpfe of his own condition, which he (hall fee in the great combuftion of the world ^ when he feeth the heaven and earth on fire, he fees but the pifture of his approaching wo. But alas, it is he that muft feel the devouring fire. The world will be but refined or confumed by its fire ; but there muft he burn, and burn for ever, and yet be neither confumed nor refined- The Earth will not feel the flames that burn it, but his foul and body muft feel it with a witnefs -, little know his friends that are honourably interring his Corps, what his miferable foul is feeing and feeling; here endeth the ftory of his profperity and delights, and now begins the Tragedy that will never have end ; Oh feow his merry daies are vanifhed as a dream / and his Jovial life as a Tale that is told / His witty jefts, his plcafant (ports, his Cards and Dice , his merry company and wanton dalliance, his Cups and Queans, yea his hopes of heaven and confident conceits of efca-ping this wratb,are all perifhed with him in the way \ as the wax raelteth before the fire,as the chaff is fcattered before the wind, as the ftub-ble confumeth before the flames, as the*flowers

do

do whither before the fcorching Sun • fo are all his finful pleafures withered, confumed, fcatte-red and melted. And is not the hearty embracing of Chrift and fubjeftion to him, a cheap prevention of all this ? Oh who among you can dwell with the devouring fire ? Who can dwell with the ever lofting burnings ?Ifa. 3 3. 14. This God hath faid he will furely do ^ if you are able to gain-fay and refill him,try your ftrcngth ; read his challenge, Ifai. 27.4. Who would fet the briars and thorns againfi me in bat" tel ? 1 would go through them, 1 would burn them together.

3. This periling will be fudden and unex-pefted, in the way of their fin and refiftance of Chrift, in the way of their flefhly delights and hopes; They Jhall perijb in the way, 1 Thef.5.3. Mat.24.37. As fire doth utterly break out in the night when men are fleeping, and confu-meth the fruit of their long labours; fo will this fire break forth upon their fouls: and how neer P may it be when you little think on it ? A hundred to one but fome of us prefent, (hall within a feW months be in another world • and what world will it be, you may ealily conceive,if you do not embrace and obey the Son. How many have been fmitten with Herod in the midft of their yain-glory? How many like t/dhab

have

have been wounded in fight, and dunged the Earth with their flefli and blood, who left the! Lords people to be fed with bread and water ofaffii&ionin confidence of rheir own return in peace? How many have been fwallowed up like Pharaoh and his Hoft in their rafh and ma-licious perfuit of the godly ? little thinks many an ignorant carelefs foul, what a change of his condition he (hall fhortly find ; Thofe thou-fands of fouls that are now in mifery,did as^ little think of that doleful ftate while they were! merrily pleafing the flefh on earth, and forget-l ting Chrift and iheir eternal ftate, as you dol now •, they could as contemptuoufly Jeer th<*j Preacher as you, and verily believe that all this talk was but words and wind, and empty threats, and ventured their fouls as boldly upon their carnal hopes:Lit;le thought Sodom of the devouring ftre,when they werefurioufly afTauI-tingrhe door of their righteous reprover: As little do the raging enemies of godlinefs among us, think of the deplorable ftate which they are hafting to ! They will cry out themfelves then, Lkcledid I think to fee this day, or feel thefe

torments / Why, thou wouldft not think

of it, or elfe thou mighteft : God told thee in Scripture, and Mintfters in their preaching, but thou wouldft not believe till it was too late.

A

(377) A little of Gods wrath will bring down all tffis upon thofc that embrace not and obey not the Son. If his wrath be kindled, yea but a little, &c. As his mercy being the mercy of an infinite God, a little of it will fweeten a world of crofles; fo therefore will a little of his wrath confume a world of pleafures ; one fpark fell among the Bethfiemites, and confumed f^fty thoufand and feventy men, but for looking into the Ark,till the people cry out % who canftand before this holy Lord God? I Sam,6. 19,20. How then will the negle&ers of Chrift Hand before hira? Sirs, me thinks we fliould not hear of this as ftrangers or unbelievers! There did but one fpark fall upon England^ and what a curabuftion hath it caft this Kingdom into ? how many Houfes and Towns hath it confumed ? How many thoftfand of people hath it impoverished ? how many children hath it left fatherlefs? and how many thoufand bodies hath it bereaved of their fouls ? And though there are as many hearty prayers, and tears poured forth to quench it, as moll: Kingdoms on earth have had ^ yet is the fire kindled afrefh, and threatneth a more terrible deflation then before, as if it would turn us all to afhes. One fpark fell upon Germany\ another upon Ireland^ and what it hath done there, I

need

riecd not tell you. If a little of this wrath d* but feize upon the body,what cryes and groans and lamentations doth it raife ? If it be on one member, yea but a tooth, how doft thou road with intolerable pain, and wouldft not take thq world to live for ever in that condition ? If it feize upon thy Confciefice, what torments! doth it caufe, as if the man were already in the fuburbsofHell. He thinketh every thing he feeth is againtt him •, he feareth every bit he eateth fhould be his bane : If he fleep, he dreams of death and Judgement ^ when he awa keth, his Confidence and horror awake withj him : he is weary of living,and fearful of dying • even the thoughts of heaven are terrible to him, becaufe he thinks it is not for him* Oh what a pittiful fight is it to fee a man under the wrath of God 1 And are thefe little fparks fo intolerable hot ? What then do you think are the everlafting flames ? Beloved Hearers, if God had not fpoke this, I durft not liave fpoke it: The defireof my foul is that you may never feci it, or elfe I fhould never have chofen fo unpleafinga fubjeft, but that I hope the foreknowing may help you to prevent it; But let me tell you from God, that as fure as the heaven is over your head, and the earth under your feet, except the Son of God be nearer

thy

(379;

thy heart* and dearer to thy heart then friends or goods, or pleafures, or life, or any thing in this world, this burning wrath will never be prevented. Mat.10 37. Lnke 14.26.

j. When this wrath of God is throughly kindled, the world will difcern the blefled from the wretched, Then bleffedare they that trufl in him. It is the property of the wicked to be wife too late ♦, Thofe that now they eftecm but precife fools, will then be acknowledged blef-fedmen^ Bear with their fcorns Chriftians in the mean time; they will very fhorrly wifli themfelves in your ftead, and wouid give all that ever they were maflersof, that they had fought and loved Chrift as earneftly as you 3 and had a little of your oy I when they find their lamps are out, Mat.2$&*

And now Hearers what is your refohition ? perhaps you have been enemies to Chrift under the name of Chriftians v Will you be fo ftill? Have you not loathed this buiie diligent ferving of him? and hated them that moft carefully feek him,more then the vileft drunkard or blafphemer } Have not his word and ferviceand fabbaths been a burthen to you? Have not multitudes ventured their lives agatnft his Ordinances and Government ? Nay

is it not almoft the common voice of the Natton hi effeft, Give us our [ports and liberty of finning, give us our Readers, and finging^men, and drunken Preachers, give us our Holy-dates and Ceremonies>and the.Cufiomes of our fore-fathers ; tsiway with thefe precife fellows, they are an eye-[ore to us-, thefe precife Preachers fhall not controllus, this precife Scripture fhall be no Law to us, and confequendy this Chrift (hall not Rule over us.

How long hath England rebelled againft his Government / Mr Vdalto\£i them in the days of Queen Elifabeth, chat tf they would not fet up the Diicipline of Chrm in the Church, Chrift would fet it up himfelf in a way that would make their hearts toake. I think their hearts have aked by this time: and as they judged him to the Gallows for his Prediction, fo hath Chrift executed them by thoufands for their Rebellion againft him-, and yet they arc as unwilling of his Government asever. The Kingsof the Earth areafraid leftChrifts Government fhould un.king them. The Rulers are jealous left it will depofc them from their Dignities: even the Reformers that have ad* ventured all to fet it up, are jealous left it will incroach upon their power and priviledgcs. Kings arc afraid of it, and think themfelvcsbut h half

\ J"

Jialf Kings, where Chrift doth fet up his Word and Difciplinc. Parliaments are afraid of ic* left it fhould ufurp their Authority. Lawyers are afraid of it, left it (hould take away their gains, and the Laws of Chrift fhould over-top the Laws oftheLand.The people are afraid of it, left it will compel them to fubjedion to that Law and way which their fouls abhor; Indeed if men may be their own judges, then Chrift hath no enemies in England at all; wc are his friends, and all good Chriftians: It is Precifi-ans and Rebels that men hate, and not Chrift ; It is not the Government of Chrift that we are afraid of, but the domineering of afpiring ambitious Presbyters (viz,. That Generation of godly, learned, humble Minifters, who have done more then any before them,to make them-felves uncapable of preferment or domineer-ingj and when mendifobey and difregard our do&rine, it is not Chrift, but the Preacher that they defpife and difobey. And if the Jews might fo have been their own Judges, it was not the Son of God whom they crucified, but an enemy to C*[* r <> an( * a blafphemer that works by the Devil. It was not Panl a Saint that they perfecuted, but one that they found to be a peftilent fellow, and a mover of fedition araongft the people. But were there no fedi-

tious

tious perfons but Apoftles and Chriftians? nor notroublcr5ofi/r^/,but^/^i , ?nor no enemies to Cafar , bu t Chrift and his friends ? Oh, God will fhortly take off the vail of hypocrify from the a&ions of the world, and make them confefs that it was Chrift they refitted, and that it was his holy waies and word that did kindle their fury ^ elfe would they as foon have fallen upon the ungodly rabble, as they did upon the mod zealous and confcionable Chriftians •, And however you mangle and deform them with your falfe accufations and reproach, he will then know and own his people and his Caufe, and will fay to the world, In defpifmg them joh deffifed me ; an& in as much as joh dtd it to one of theft little ones., joh did unto me~* As Dr Stoughton faith, If joh ftrikg a Schifma-tickj and God find a Saint tie a bleedings and joh to anfvter it •, 1 would not be in jour coat for more then joh got by it. Hath the world ever gained by refitting Chrift ? Doth it make the Crown fit fatter on the heads of Kings ? or muft they not rather do to Chrift, as King John to his fuppofed Vicar, refign their Crowns to him, and take them from him again as his Tributaries, before they can hold them by a certain tcnur£ ? read over but this Pfalm and Judge. Herod muft kill the child fefres to fecure his

Crown;

(383;

fcrowmThe Jews muft kill him Icaft the Romans fliould come and take a way their place and Nation, foh. 11.48. And did this means'feeure them? or did it bring upon them the deftruAiori which they thought to avoid ?

Or have the people been greater gainers by this,then their Kings ? What hath England got by refilling his Gofpel and Government, by hating his fervants, and by fcorning his holy waies ? What have you got by it in this City t what fay you?have you yet done with your enmity and refiftance? have you enough,or would you yet have more ? If you have not done with Chrift,he hath not done with you $ you may try again, and follow on as far as Pharaoh if you wi^ but if you be not lofers in the latter end ,1 have loft my Judgement •, and if youreturri in peace, God hath not fpoken by me, (1 Kin*. 22.28.)

Sirs, I am loth to leave you till the bargain be made : What fay you ? Do you heartily con-fent that Chrift fhall be your fovcraign •, his Word, your Law- his people, yourCompanU ons •, his worftiip, your recreation 5 his merits your refuge: his glory, your end, aad him-felfthedefire and delight of your fouls? The Lord Jefus now waiteth upon you for your re-folutionand anfwer; thou wilt very ftiOrtiy C c wiii

tfclttt on him for thyDoonr.as ever thou wouldft then have him fpeak life to thy foul, do thou now refolve upon the way of life. Remember thou arc almoft at death and judgement: what wouldft thou refolve if thou kneweft that it were to morrow ? Jf thou didft but fee what others do now fuffer for neglefling him that doth now offer thee his grace; what wouldft thou then refolve to do? Sirs, it ftirrcth my heart to look upon you (as Xerxes upon his Army ) and to think that it is not an hundred years till every foul of you fhall be in Heaven or in Hell; and it may be not an i oo hours till fomc of your fouls muft take their leave of your bodies ^ when it comes to that, then you will cry, Away with the worki, away with my pleafures; nothing can comfort me now but Chrift; whv then will you not be of the fame mind now ? When the world cryes^ Away with this holinefs, and praying, and talking of heaven ! give us our (ports, and our profits and the cuftomes of our fore-fathers, i. e. away with Chrift, and give us Bar abbas : then doe you cry, Away with all thefe, and give us Chrift.

Oh, if it might ftand with the will of God, that I might choofe what effeft this Sermon (hould have upon your hearts- verily it fhould

be

(33 5 ) be nothing that fliould hurt you in the leafi-but this it fliould be,ic fliould now fatten upon your fouls, and pierce into your Confciences, as an Arrow that is drawn out of the quiver of God j it fliould follow thee home to thy houfe, and bring thee down on thy knees in fecret, and make tfiee there lament thy cafe, and cry out in bitternefs of thy fpirit, Lord, I am the finriel" that have negleded th^e, I have tafled more fweetnefs in the world then in thy blood, and taken more pleafurc in my earchly labours and delights, then I have done in praying to thee,or meditating on thee.-I have complemented with thee by a cold pxofeffion;but my heart

was never fct upon thee: And here (houkl

it make thee lie in tears and prayers* and follow Chrift with cryesand complaints,till he fliould take thee up from the duft, andaffure thee of his pardon,and change thy heart, and dofe it with his own. If thou wert the deareii frkrci that I have in the world, this is the fuccefs that I would wifh this Sermon with thy foul-chat it might be as a voice ftill founding in thine cars, that when thou art next in thy finful company or delights, thou mighcefl: as it were, hear this voice in thy Confcience, Is this thine obedience to him that bought thee t that when ihgu art next forgetting Chrift, and ncgicdmg Ge 2 fas

his worfliip in fecret, or in thy family, or putv Sique, thou mighteft fee this fentence, as it were written upon thy wall, Kifs the Son left he be angrj , and thou perijh : that thou mighteft fee it, as it were wtitten upon the Teller of thy Bed, as oft as thou Heft down in an unrcgene-rate (late : and that it may keep thine eyes wa* king, and thy foul difquieted, and give thee no reft, till thou haft reft in Chrift. In a word, If it were but as much in my hands as it is in yours, what (hould become of this Sermon, ] hope it would be the beft Sermon to thee that ev'er thou heardeft: itfhould lay thee at the fret of Chrift, and leave thee in his arms : Oh thic I did but know what Arguments would pcrfwade yofl,and what words would work thy heart hereto.If I were fure it would prevail,* I woiild come down from the Pulpit, and go from man to man upon my knees with this re-queft and advice in my Text: 0 kifs the Son left he be angrj-^indjoH perifb.

But ifthy hardened heart make light of all, and thou go on full in thy carelcfs negled of Chrift, and yet wilt not believe but thou art his friend and fervant, I do here from the Word, and in the name of Chrift, pafs this fentence up* on thy foul: Thou (halt go hence, and perhaps linger out in thy fecurity a few dayesmore,and

then

then be called by death to, judgement, where thou (hale be doomed to this everlafting fiery wrath. Make as licht of it as thou wilr, feel it thou (hair, put it offand fcape it if thou canft s and when tho^riiaft done, go hoaft that thou* haft conquered Chrift : In the mean time, I require this Congregation to bear wicnefs, that thou hadft warning.

This to all in general: My Text yet direft-eth me to fpeak more particularly to the Rulers and Judges of the I^arth.

Honourable and Reverend Judges,worfhpful Magiftrates, if you were all Kings and Emperors, all is one to Chrift : you were but high and mighty* duft and afhes : Chrift fendeth his Summons firft to you: he knows the Lea> derslntereft in the Vulgar: you are the Commanders in the Hod of Godandmuft do him more^fervice then the common Soldiers, If one of you (hould negleft him, and ftand out againft him, he will begin with you in the fight of the reft, and make your greatnefs a ftep-pingftone to the honour of his juftice, that the lowed may underftand what they have to do*, when they fee the greateft cannot fave themfelves.

Shall I fay you are wifer then the People^ and therefore that this Admonition is needlefs

to you ? No, then I (hould accufe the Spirit in my Text : The Cedars of the Earth have alwaies hardly ftoopt to Chrift, which hath made fo many of them rooted up. Your honours are an impediment to that felf abafing which he expc&eth ; your Dignities will more ?end to blind you, then to illuminate •, there's few of any fort,but feweft of the great & wife, and mighty that are called : yet a man would think, that among thofe that have held out in tfccfe trying times, there (hould be no need of thefefufpitions: but hath there not been al-waies a fuccefiion of finners, even of thofe that have beheld the ruinesof their Predeccflbrs ? Who would have thought that a generation that had feen the Wonders in Eg]ft, , and had pafled through the Sea, and been maintained in a Wilicrnefs with conftant Miracles, (hould yet be fuch vile Idolaters, or murmuring unbelievers, that only two of them (hould enter irtto Reft ? The heft of Saints have need <of Jelf-fufpition and vigilancy ; my advice therefore to you is this, Learn wifedom by the Examples that your eyes have feen 5 Them that homnr God s he will honour ; and they that deffife him y flail be lightIj efteemed, I Sam.2.3a. more particularly, let meadvifeyou, as your Duty to the Son, 1. That'you take your com-

million

mifllon and office as from him. I think it a do-drine more common then true, that Minifters only are under Chrift the Mediator, and Magi* Urates are only under God as Creator. Chrift is now Lord of All, and you are his Servants: As there is no power but from God, fo none from God but by Chrift. Look upon your felves as his Vicegerents : therefore do noc that which befeemeth not a Vicegerent of Chrift. Remember, that as you fee to the execution of the Laws of the Land,fo will Chrift fee that his Laws be obeyed by you, or executed on you. Remember when you fie and Judge offendors, that you reprefent him that will judge you and all the world : and oh how lively a refemblance have you to raife your apprehenfionl Think with your felves, Thus (hall men tremble before his Bar ; thus (hall they wait to hear their doom • and be fure that your Judgement be fuch as may moft lively reprefent the Judgement of Chrift, that the Juft may depart from your Bar with joy, and the un juft with fadnefs. Let your Juftice be moft fevere, where Chrift is more fevere • and fo far as you can exercife your clemency, let it be about thofe offences which our Laws are more rigorousagainft then the Laws of God, Be fiire yet that you underftand the extent of your Cc 4 commifsion;

coramiffion; that you are not the fole officers of Jefus Chrift ; you are under him as he is head over All; Minifters are under him as he is head to his Church, Eph. 1.22. Minifters are as truly the Magiftrates Teachers, as Magiftrates are their Governors; yea, by as high and undoubted authority muft they over-fee, govern, and command (minifterially as their Lords EmbafTddors ) both 'Kings and Parliaments- to do whatfoever is written in this Bible, as you may command them to obey the laws of the Land ; yea and as ftrid: a bond lieth on you to obey them fo far as they fpeak according to this word^and keep within the bounds of their Calling, as doth on them to obey you in yours, Htb. i$.j^ij. Deal not with them fo diffemblingly, as to call them your Paftors, Teachers, Over-feersand Rulers fas Scripture bids you)and yet to learn of them but what you lift,or to deny them leave to teach or advife you further then they receive particular warrant and direftion from your felves: Should our AfTem-bly limit all their Minifteriall advice to the warrant and direftions of Parliament, and not extend it to the warrant and directions of Chrift • would they not become the fervnts and plea-fersof raen/If you do not your beft tofet up all cheGovernmenc of Chrift,even that in and proper to his Church 3 as well as that which is ever

them

(391)

them and for them , men may well think, it is your own feats and not Chrifts that you would advance. I would all the Ma,giftrate$ in England did well confider, that Chrilt hath been teaching them this feveo years, that their own peace or honours fhall not he fet up before his Gofpcl and Government •, and that they do but tire themfel ves in vain in fuch attempts •, then they wouIdiearntorcadmyText with the Vulgar, Apprehendite difciplinam ; And if the Dccifive power of the Miniftry be doubtful], yet lcaft they would fet up their Nunciative in its vigor, Chrift will rule Bngland^lther as fubjefts,or as Rebels; and all that Kings and States do gain byoppofing his Rule, will not add one cubit to the ttature of their greacnefs. Yet I do not underftand by Q the Government of Chrift] a rigid conformity to the raodell of this or that party or fadion, with a violent extirpation of every difTenter. It is the ignorant part of Divines ( alas ! fuch there are J who wich the fimple fellow in Erafmtts^ do expound Paul's H&retictim. hominem devita i e. de vita tolle. ft is thecfTentials, and not the accidentals of Pifqplinethat ifpeakof: And if fome disengaged itanders by be not miftaken(who have the advantage by Handing out of the duft of contention) each party hath fome of thefe efjentials, and the word is nearer the truth then

his

bis adverfary is aware of: And were not the' crowd and noife fo great, that there is no hope of being heard, one would chink it fhould be poffible co reconcile them all: However, (hall the work be undone, while each pa~ty ftriveth to haveche doing of i: ? I was afraid when I read thebegining and end ef this concroverfie in France- The learned Ramus pleadeth for Popular Church-Government in the Synod ^ they reje&ed it as an unwarrancable novelty ; the contention grew fharp, till che Parifian MafTacre filenced che difference. And mufl: our differences have fo fharp a cure ? will nothing unite difjoyned Chriftians,but their own blood? God forbid. Cut in the mean time while we quarrell, the work ftandeth ftill: fome would have all the workers of iniquity now taken out of the Kingdom of Chrift, forgetting that the Angelsmuft take chemout at laft," Mat. 13. Some Miniflers think as Mjcomhs did when he was called to the Miniftry by a Vifion, leading him into a corn field and bidding him reap, he thought he mufl: put in his fickle at the bottom, till he was told, Domine meo nm opus efi fir amine 9 modo arifit in horrea colligantHr : My Matter needeth not ftraw, gather but the eares and it fhall fuffice.

Once more : I know I fpeak not to the Par-'lament that Ihould remedy it ^ but yet that

you

(393)

you raay.be helpfull in your places to advance this workofChrift,letme tell you what is the greauhingin £^/^ that cryes for Reforma-tion next our fins, even the fewnefs of Over-feers in great Congregations, which maketh the greateft part of Paftoral work to lie undone, and none to watch over the people in private, becaufe they are fcarce fufficient for the publique work. It is p'ttty that Mnfculm^ that may be head of a Society of Students if he will continue a Papift, muft weave and dig for his living, if he will be a Proteftant. It is pitty that even Luthers wife and children muft wander deftituteof maintenance when he is dead : When ts£fep the Stage player can leave his Son 150000.I. and Rofcins have 30.I. a day for the fame Trade ; and Ariftotle be allowed 800. Talents to further his fearch into the fecrets of nature : Bui am I pleading that Minifters may have more maintenance? No, be it juftor un-juft, it is none of my errand. But oh that the Church had more Minifters, which though an the prefenc they cannot have for want of men, yet hereafter they might have if it were not for want of maintenance : Alas then, what pitty is it that every Reformation (hould diminifli the Churches Patrimony : If the men have offended, or if the office of Bifhops or Deans be unwarrantable : yet what have the Revenues

.

nues done ? Is it not pitty that one Troop of an hundred men, (hall have feven commanding officers allowed them, befides others• and i oooo or 40000 fhall have but one or two O-verfecrs allowed them for their fouls? when the Miniftcrial work is more laborious and of greater concernment, then the work of thofe Commanders! I tell you again,The great thing that cries for Reformation in England next to fin, is the paucity of Minifters in great Congre-gations. I tell you this, that you may know which way to improve your feveral interefts for the advancement of the Kingdom of Chrift in England.

To you Lawyers and Jurcrs, my advice is this, Kifs the Son. Remember the Judgement isChrifts: every caufe of Truth and Innocen-cy doth he own, and will call it his Caufe. Wo therefore to him that fhall oppofe it! Remcra^ bcr every time you take a Fee to plead againft a Caufe that you know to be juft , you take a Fee againft a Caufe of Chrift : Will you be of counfel againft him that is your Counsellor and King ? dare you plead a-gainft him, that you exped fhould plead for you ? or deiire judgement ( as the Jews ) againft your Lord and Judge ? Hath he not told you, that he will fay, In as much as ye did it to one of thefe little ones t ye did it mto me ?

Remember

(39!) Remember therefore when a Fee is offered yon agaitift the Innocent, that it is aFce againft Chrift: and facias gain will be lofs in the end, and will be too hot to hold long: you will be glad to bring it back, and glad if you coutd be well (hut of it, and cry, I have finncdin betraying the Caufe of the Innocent. Say not, It is our Calling that we muft live upon; If any man of you dare upon fuch grounds pkad £ Caufe againft his Confcience, if his Confcience do not plead it again more fharply againft him, fay I am a falfe Prophet. If any therefore (hall fay of you, as the Cardinals of Luther^ Cur homini os non obftruitis auro & argento^ let the fame an-fwer ferve turn, Hem pecuniam non curat^ &c. If any Honourable or Worftiipful friend muft be pleafured,enquire firft whether he be a better friend then Chrift; Tell him, the caufe is Chrifts, and you cannot befriend him, except he can procure you a difpenfation from hirtu When Pompy faw his fouldiers ready to fly, he lay down in the paflfage, and told them, they (hould tread upon him then: which ftopt their flight: So fuppofe every time you are drawn in to oppofe a juft Caufe, that you faw Chrift faying, Thou muft trample upon me if thou do this: as Luther to Melantton Ne Caufa fideifit fine fide : fo fay I to you all, Ne Caufa juftttU fit fwe juftisia, When you begin to be cold in a

goodk-au'e, fuppofc you faw drift (hewing you his fears, as the Soldier did to Ctfar, when Jc defired him to plead his Caufe j See here I have done more then plead for you. Wehava had thofe that have had a tongue for a fee or a ' friend buc none for Chrift' ; but God hath now therefore (hut their mouths and we may fay or themi fas Grains by his bad Lawyer, when He heard him grown hoarfe) fthey had not loft tbarvsjees, we had lc(l our Caufe. To conclude Remember all of you, that there is an appeal from thefe earthly judgements ; thefe Caufesrauft all be heard again, your witnefles recxamined,your oaths, pleadings,and fentenccs reviewed : and then fas Lamfndius faith of Alexander Sever us, That he would vomit choler *f he Jaw a corrupt Judge) fo will Chrift vomit wrath,and vomit you out in wrath from bis pre-fence, if corrupt. Therefore kifs the Son left he bt angry and you per,Jb,8cc.l am fenfible how I have encroached on your great affairs: Melar&hon was wont to tell of a Pricft that begun his Sermon thus„SV io quod vos Hon libenter auditis,&ego non libenter concieuor, >ion diu igitur vos teneam. \ But t may fay contrary.-1 anrperfwaded that \ you hear with a good will .• and lam certain *. that I preach willingly.and therefore I was bold lo hold you the longer.