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M^:f^^~rf:\ 


sermonI 

I-  ',  Of 

Judgement, 

Preached  at  Tauls  before 

the  Honourable  Lord  Mak 
and  Aldermen  of  the  City  of 
London  j  Vecemb.  17. 1654. 
And  now  enlarged 

JSjf  R  I  c  ri.    Baxter. 

Rom.  I4.  12.  Ever j  one  of joh  /hall give  at"  , 
count  of  himfelfto  Gsd. 

John  5.  28,  29.  The  hour  is  coming  in  the 
which  all  that  are  in  the  graves  (hall  hear  his  ; 
voice \  and  Jhall  come  forth  ;  they  that  have  done 
good  to  the  RefurreBion  of  life,  and  they  that  havi 
done  evil,  to  the  RefttrreElion  of  Damnation. 


LONDON 

Printed  by  R.  W.  for  JStevil  Simrftons  Bookfel- 
Icrin  Kedermnfter>  1658. 


\m 


T  O 

The  Right  Honourable 

ChriHopher  Pack  7 

Lord  Maior  of  London, with 
the  Right  wodhipful  Alder- 
men. 


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  leifure for  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  Con- 
gregation 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  4S 1  under  flood  by  a  Meff age  from  you  y 
de firing  it  may  be  Printed.  I  readily  obey 
your  mlljvben  it  gives  me  the  lea.fl  intima- 
tion of  the  will  of  God.  Its  pofsibiefome 
tthers  may  afford  it  the  like  favourable  Ac- 
ceptance and  entertainment.  I  am  fur  e  the 
fubjeSf  is  as  n&efjary  as  common  $  and  the 
Flainnefs  makes  it  the  fitter  for  the  igno- 
rant y  who  arc  the  far  greatejl  number,  and 
have  thegreateft  need.  1  have  added  the  9, 
10,1 1 ,  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  f triable 
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 
your friends,  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  pla- 
ces, 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  unani- 
mous 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,  V nit]  and  Fide- 
lit]. 

Believe  it,  it  is  the  Gofpel  dfcbrifl  that  is 
your  Glot]  :  and  if  London  be  more  hono- 
rable then  other  great  and  famous  Cities  of 
the  earthy  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  pro- 
pound to  ]cur  Conjugation)  which  1  am 
certain  God  requi*eth  at  your  hand.  The 
firfl  is,  that  you  grew  in  knowledge ,  humi- 
tit]yhewenlinef$  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  ungod- 
ly ones  in  fuch  a  Congregation!  Sure 
they  are  a  people  rich  in  Grace,  and 
eminently  qualified   above  their   bre- 
thren, who  have  lived  under  fuch  Teach- 
ing 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  ig- 
norant fottifh  worldlings^  unprofitable  o? 
giddy  un ft  dale  Prefefjors,  and  fome  haters 
of  go  dime fs  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  fruit- 
ful tn  ihr  Vineyard of  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  le- 
nity 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  had for  fup ply  on  fuch 
weapons,  let  them  be  yours ;  that  you  may 
be  fed  with  the  Beft^  and  Guided  by  the  Wi- 
fe ft^  and  we  may  have  all  recomfe  to  you  for 

advice  ; 


The  bpiitie  Dedicatory. 
advice  •  and  where  there  are  mo  ft  Oppofers 
and  Seducer s,  there  may  be  the  mo  ft  Power- 
ful,  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  Lord5 
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  fubmit your  felves;  for  they  watch 
for  your  fouls  as  they  that  muft  give  ac- 
count, 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 


i  lie  iz,yiuic  jL/cuiLdcuryt 

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  ing7  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- de fir oying  Tranfgrefsi- 

ons 


TheEpiftle  Dedicatory* 
ens  may  be  ft  evented  or  cured.     This  work 
Cbriji  hath  charged  upon  themy  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  impeni- 
tent 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  on- 
ly 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  It t tie  to  fay  of  any  moment  againfi 

the 


i  ne  npntie  uecucatory. 
the  authorized  way  of  Government  %    bit 
only  again  (I  our  flacknefs  in  the  Executi- 
on.    ^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  En- 
couragement and  heft  Afsiftance  in  this 
fir  eight !  God  hath  jet  them  on  a  work  [o 
ungrateful  and  difp leafing    to  fiejh   and 
blood,  that  they  cannot  be  faithful  in  it3  but 
twenty  to  one  thty  will  draw  a  world  of  Ha- 
tred uf  on  themf elves  y  if  not  mensfifts  about 
their  ears.     Fe fired fores  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  pleafedy  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  Reco- 
verable.   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,  God- 
ly , 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  the faith  of  Chrift7 

^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(lyy  left  the  Tempter  overreach  thee,  and 
thou  fhouldft  be  found  among  the  foolijh  fe If  de- 
ceivers 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  ready  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  under- 
stand itx      May  it  but  help  thee  out  of  the  fnares 
B  *f 


To  the  deader. 

df  fifty  and  promote  the  faving  of  ihy  Immortal 
[only  and  thy  comfortable  appearance  at  the  great 
dayofChrifi,Ihave  the  thing  which  I  intended 
and  de fired*  The  Lord  open  thy  Heart,  and  ac- 
company his  Truth  with  the  Bleffing  of  his  Spi- 
rit J  Amen. 


(1) 


mnmmmm 


SERMON 

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

2  Cor,  $ .  1 0,  1 1 .  For  we  mufi  all  Appear  be- 
fore the  judgement  feat  of  Chrifl,  that  every  Si 
may  receive  the  things  done  in  his  body^  accord 
ing  to  that  he  hath  doney  whether  it  be  good  or  bad0 
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  com- 
mon a  fubjed,  and  tell  me 
that  they  all  know  this  alrea- 
dy. 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  Funda- 
mentals.    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  Know- 
ledge at  all  of  many  lower  Truths,  then  with- 
out 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  con- 
demn 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;  Maj receive, 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  r fce 

>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  bo- 
dy 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  terri- 
ble Judgement  of  God,  fhould  move  us  to  per- 
fwade, 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.  Explo- 
ration. 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 


I  // 

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,  lyy  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  al- 
ready: 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 
glory fying  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  undeci- 
ded in  the  mind  of  God ,  that  is  there  to  be  deci- 
ded, 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  there- 
upon: the  caufe  will  be  then  put  out  of  contro- 
verfie, and  all  further  expe&ation  of  Decifioa 
be  at  an  end  ;  and  with  the  juftified  there  will 
be  no  more  Accufation,  and  with  the  condemn- 
ed 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  crea- 
ture 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  re- 
cover 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  Re- 
deemer 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  Re- 
deemed ones,  but  as  being  themfelves  his  fub» 
jects4n  the  world,  and  being  bought  by  him, 
and  therefore  become  his  own,  who  ought  co# 

have 


(   10) 

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  un- 
der 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  ima- 
gine 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  no- 
tice 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  .  1 1 .  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  extenu- 
ate 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  Ca- 
vils 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  figns0  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 


fi3; 

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 


fi4) 


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,  ei- 
ther 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 ;  ei- 
ther 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.  6P 
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  hum- 
bled in  themfel  ves,  that  they  may  be  glorified, 
and  for  ever  cry,  Not  unto  us  Lord,  but  unto 
thy  name  be  the  glory. 


I V.  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  wick- 
ed 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  dung- 
hill, 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  virtu- 
ally accufe3p^.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  volun- 
tary 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  bo- 
dy %  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*tarusy  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  Spi- 
rits. 

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  in1  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;  1 6.  and  they  (hall  gather  the  wicked 

9UC 


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-S0- 


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  willy  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  ul- 
timately 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  up- 
on 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  Re- 
deemer, 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. 


V 1 1.  TJO  R  the  feventh  head,  what  mil  be 
X  the  caufe  of  the  day  to  be  enquired  afm 
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  (hall live ;  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  Accu- 
sation lyeth  in  this  Plea^Confefsing  the  charge, 
we  rauft  plead  that  Chrift  hathf|tisfied  for  fins, 
and  upon  that  confideration  God  hath  forgi- 
ven 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  potenti- 
ally 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  condem- 
ned. 

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  Evange- 
lically Righteous  in  himfelf,  and  therefore  hath 
-part  in  the  blood  of  Chrift,  which  is  inftead  of 
a  Legal  righteoufnefs  to  him,  in  all  things  effes 
as  having  procured  him  a  pardon  of  all  his  fint 
and  aright  to  everlafting  glory. 

And  thus  we  muft  then  be  Juftified  by 
Chriftsfatisfadion  only,  againft  the  accufati- 
on of  being  (inner s  in  general ,  and  of  deferving 
Gods  wrath  for  the  Breach  of  the  Law  of 
froJss  5  But  we  muft  be  j uftified  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  up- 
on 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  faith- 
fully, that  they  have  manifeftcd  it,  in  parting 
with  thefe  things  at  his  Command  ?  And  this 
is  the  meaning  of  Max.  25.  Where  the  enqui- 
ry 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  all7#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  flejhy  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  Unbelie- 
vers 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, 


(26) 

C**fe9  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  en- 
quired after  and  decided,as  to  our  Life  orDcatb. 


V II L  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  parties Confeffion.  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 


(27) 
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  con- 
vince 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  Be- 
lieve 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  can- 
dle 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 9and  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.  1 2.  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 


(29) 

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  Confer- 
ences 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  excu- 
sing 


fing  their  fi  ns .  Judas  crycs  out,/  have  finned  in  \ 
betraying  t  Innocent  blotdy  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  hum- 
bled. We  told  chem  of  the  danger  of  an  unrege-. 
nerate  ftate,and  they  did  not  regard  us :  we  ac- 
quainted 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  examinati- 
on, 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  felici- 
ty 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  wel- 
fare 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  La- 
bours ?  No  ,  we  may  fay  with  the  Prophet $er. 
17.16.  /  bdve  not  dr fired  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  con- 
demn 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  impe- 
nitent, 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  natu- 
ral 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  facecj  ifOodaskus,  we 
mutt  bear  witnefsagainftyou  and  fay,  Lord, 
Xp.e  did  what  we  could  according  to  our  weak^  abi- 
lities, 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  fl reams  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 
good9  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  of them 
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  Tor- 
ment 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  confede- 
ration, 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  yoar fakes:  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 

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  for- 
give 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  up- 
on 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  Pu- 
ritans 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  Op- 
portunities 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  God- 
ly 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  Testimo- 
ny 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  com- 
panions :  thofe  that  drew  them  into  fin,or  were 
drawn  by  them,  or  joy ned  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 
witnefss  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  hear- 
ing 


(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  ity  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  re- 
member 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 


(42) 

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  iro ployed  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  Condemnati- 
on. 

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

them 


i  *3  / 

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  7.5 1 .  As  the  Spirit 
witnefleth  with  the  Spirits  of  the  righteous 
that  they  are  the  children  of  God,  Rom.S.  1 6, 
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  ^unpardon- 
ed, trembling  finner,  which  he  had  quite  for- 
gotten: 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  De- 
vil than  to  me :  The  fenfual  inclinations  of  thy 
flefh  did  prevail  againft  the  ftrongeft  Argu- 
ments 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  moti- 
ons 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  moti- 
ons brought  in  againft  you,  and  that  the  Spi- 
rit of  Grace  it  felf  (hould  be  your  Condemner  I 
Alas,  that  men  (hould  choofe  their  own  De- 
finition, 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 
diffention between  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 
was abufed  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.  [  Remem- 
ber 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  menti- 
oned,/^* 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  is cancer  edy 
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 


fraudy  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  there- 
in 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  Jo- 
vial 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  world- 
ling will  remember  thebufinefs  which  he  pre- 
ferred 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 


'(49) 

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

dren  of  a  DrSSiS*  ■  The  W,feand  ««*- 

quieted  by  hfm   dTherrStUrh00d  *  dif" 
dencesagainit  him     V     wil  Romany  Evi. . 
own  Rcafo"      Z     °  •w,,,  thc  aDU*  of  his 

-  One  covetous  unmeS  I  w^  T 7,e' 
*«pan  hundred  ormam/h  iand,ord  doth 
families  in  fo  p'  t  ^""^ hundred pcrfons  or 

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

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


la 


£fc 


■ 

($9) 

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  igno- 
rant 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  Is 
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&ti*&  rPer*? 
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 
gi veth  you  your  lives  ?  will  you  wrong  him  by 
bis  own  creatures  ?  and  neglect  him  without 
^hom  y op  cannot  ftibfift  i  2 .  The 


(iy) 

z~.  The  Redemption  of  men  by  the  Lor4 
Jefus  Chrift,  will  be  an  evidence  to  the  exceed- 
ing 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  pre- 
fer 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  ne- 
ver dyed  for  you,  that  you  might  not  be  con- 
demned for  refufing  a  Redeemer  ,   and  fin- 
ning 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  all9 
that  they  which  live,   (hould  not  henceforth 
live  to  themfelvcs,  but  to  him  that  dyed  for 
them ,  And  rofe  again  :   Rom.  1 4.9.  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  count- 
ed 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  liberal- 
ly maintained  you?  God  thought  not  all  thefe 

too 


(53') 

too  good  for  you,  and  did  you  think  your 
hearts  and  fer vices  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  for- 
bearance 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  requi- 
tal !  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  tv repentance! But  af- 
ter 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  con- 
fidences, 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  profi- 
table, or  was  his  wages  fo  defirable,thatyou 
would  be  fo  eafily  perf waded  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< 

Iov< 


<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  de- 
light or  worldly  gain,  to  draw  you  to  be  un- 
holy ?  ] 

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  du- 
ty 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  ? 


I X.  npHE  ninth  pa."t  of  our  work,is  co  (hew 
JL  you,  rVh*t we  thofe frivolous  excafes 
by  which  the  unrighteous  may  then  indeav'jur 
their  defence  ? 

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

I 


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 , Lor dsLord, 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  rea- 
dy 


(58) 

$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  particu- 
lar 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  Excu- 
fes, 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  ra- 
ther 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  con- 
stantly 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  3or  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  defer veth  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  if 1  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 


(6i) 

but  tp  be  fpiritually  minded  is  life  and  peace* 
Rom.%.9.  Thatyou-muft  not  lay  up  for  your 
fel ves  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  cor- 
rupted thieves  break  through  and  ttea\yMdt. 
6.19,20.  That  you  muft  feek  firft  the  King- 
dom 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  re- 
garded 1 


(62) 

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  con- 
trary. 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  bufmefsi  andpro*t 
vide  food  and  rayment  for  me  :  but  never  one* 
told  me  that  I  had  a  foul  tofaveorlofe9  and 
an  everlafiing  life  to  provide  and  prepare  f or , 
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  un- 
learned 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  net cr  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  be- 
ginning 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  Hea- 
ven or  of  Hell?  It  was  not  then  thine  unavoida- 
ble 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  com- 
mitted, and  duties  that  were  omitted,  againft 
thy  own  Knowledge  and  Confcience,will  marre 
this  Excufe. 

The  fifth  Excufe.  I  lived  not  finder  a  power- 
ful 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  ?  hea- 
ven or  earth  ?  Did  not  Chrift  tell  thee,  One 
thing  is  neajfarj  i  Luke  1 0.41 ,42.  Was  it  not 

as 


(67) 
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  recrea- 
tion ? 

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  warn- 
ing, 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* 

F3  The 


(68) 

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- 
taint j  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  feel- 
ing 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  multi- 
tudes 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  no- 
thing, and  leave  you  in  diftrefs.  If  it  had  then 
been  uncertain  whether  there  were  a  Glory 
and  Mifcry  hereafter  (as it  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  firmer s  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 

V  4  and 


(70) 

and  yet  that  would  not  prevail  with  you  ?  You 
could  not  deny  the  Devils  and  fools,  but yo« 
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  unconceiva- 
ble felicity  /  And  if  this  were  a  fmaller  matter 
in  your  eyes,  then  the  other,  then  you  have  ha(J 
your  choice jbe  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  en- 
during 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  hea- 
ven ?  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  lit- 
tle 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  ever laftling  fire. 

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

A*fw-  What  if  they  threatned  you  with  pre- 
fent  Death?  Did  not  God alfo threaten  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}tt the 
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.  5 1 .  7.  Fear  ye 
not  the  Reproach  of  men,  neither  be  afraid  of  their 
revilings.  For  the  moth  Jhall  eat  them  up  like  * 
Garment,  &t he  worm  Jhall  eat  them  like  wool, but 
my  Righteoufnefs  Jhall  be  for  ever>&  myfalvati- 
enfrom  Generation  to  Generation.  Seeing  there- 
fore you  have  chofen  rather  to  fuffer  froraGod 

for 


(7*) 
for  ever,  for  your  fin,  then  to  fuffer  fmal  mat- 
ters 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  fol- 
io* their  pleafnre  and  their  worldly  bufinefs,  ana 
never  look^  after  thefe  higher  things 9andfe  ferogt 
the  other  way,  that  I  thought  Jure  God  wonla 
not  damn  fo  great  a  fart  of  the  yoorld^and  there- 
fore I  ventured  to  do  as  the  mofi  did. 

Anfw.  God  will  make  good  his  word  up- 
on 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, 

01 


(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  mul- 
titude 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 


(74) 

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  god- 
ly, 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  under Ji and  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  Tea- 
ching. The  plaineft  Greek  or  Hebrew  Cra- 
mer 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.  2 Tim.  3. 15, 16, 
17.  This  Law  of  the  Lord  is  per f iff,  converting 
thefoule  •,  The  Teftimonj  of  the  Lord  isfore%ma- 
king  wife  \he  fimple\  Theftatutesofthe  Lord 
are  Right ,  Rejojcing  the  heart :  the  Com* 

mandmenP 


'(7*) 

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,  Ex- 
cept je  Repent  yje  /ball  Allperijb?  Luk.  1 3 . 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  him f elf,  &c.  Matth*  1 6.24. 

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  Learn- 
er 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  Improba- 
ble :  that  you  tnay  be  forced  to  confefs  the  fol- 
ly 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 
■own folly, rauft  needs  Torment  himfelf  with 
fuch  considerations,  were  there  no  other  Tor* 
ments.  And  as  man  is  capable  of  greater  felici- 
ty 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* 

or 


(79) 
ir  fpokgmtb  one  that  had  feen  them,  I  Jhmli 
have  beenfatisfiedyand  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  Prophetsa 
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*$ 


(8o) 

that  God  would  have  Ruled  me  byyand  the  way  to 
Heaven  was  fo  (irait  and  difficulty  that  I  could 
not  endure  it,  I -was  not  able  to  deny  my  fle/byand 
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  grie- 
vous 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  De- 
light :  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  mat- 
ter 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  de- 
ny 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  grie- 
vous 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 


f8i) 

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  ac- 
cepting 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  of a  fenfual nature  :  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  mad- 
ly 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  c Laths,  my  houfe,  my  land  a 
fnarey  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  thcrafthat  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  let- 
ter on  fo  fair  a  paper,  or  in  fo  neat  a  hand,  or 
that  fent  k  by  fuch  a  comely  Meflenger  ?  Cer- 
tainly, 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 


1WJ 

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  entice- 
ment 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  Conti- 
nually 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  temp- 
ted 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  Temp- 
ts 4  rations 


tattons  r1  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  Temptati- 
on ?  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 ,y our 
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  yoru 
ev*rlaftir;g!y  before  you  wereaware.-and  that  a 
faftal  hook  was  covered  with  that  bait:  And  yet 
would  you fwallow  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 
you will  not  fay  that  all  men  have Tree  Will  / 
And  if  my  will  were  net  free,  how  could  I choofe 
but  fin  ? 

Anfw.  Your  will  was-  not  free  from  Gods 
Rule  and  Government  •  nor  was  it  free  from  its 
natural  inclination  to  Good  in  general;  for  ci- 
ther 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  De- 
termination 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  Ru- 
ling 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  Aggra- 
vation 


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  learn- 
ed 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  obedi- 
ence ^  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  Li- 
berty 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 de- 
rides 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  cu- 
ring and  removing  of  it.HathGodgiven  you  no 
means  towards  the  cureof  this  difability, which 
you  have  negle&ed  ?  4.  Note  that  this  Impo- 
tency 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  of fomc  other  na- 
tural 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  mur- 
der, 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  Ef- 
ficiently determine  the  will  to  particular  afts, 
much  lefs  take  away  it  natural  Freedom. 
6.  And  that  till  Habits  attain  an  utter  pre- 
dominancy, fatleaft;  there  is  a  Power  remai- 
ning 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  uncertain- 
ties, 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 
obrcure  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  ne- 
cessitated 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  unavoida- 
bly neceffitated. 

Anfw.  This  is  of  the  fame  nature  with  the 

former 


(92) 

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  in- 
fer it.  The  underftanding  doth  not  by  a  ne- 
ceffary  efficiency  Determine  the  will,  but  mo- 
rally ;  or  rather,  is  regularly  a  Condition  or 
neceffary  Antecedent,  wichout  which  it  may 
not  Determine  it  felf.  Yea  the  Will  by  com- 
manding 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  Objecti- 
ons fall  in  the  way,  nor  do  I  delight  to  put 
them  into  vulgar  beads ;  but  finding  many 

young 


(93) 

young  Schollars  and  others  that  have  conver- 
ted 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  chisv? 

The  will  of  man  in  its  very  Dominion  doth 
bear  GodsIraage.lt  is  a  felf  Deter  raining  Pow- 
er, 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  com- 
monly 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  Ex- 
cufes, 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 


(94) 

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  operati- 
ons, 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  be- 
fore 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  my fteries  of  his  mind. 

2.  God  decreeth  not  to  Condemn  any  but 
for  fin.  Sin,  I  fay,  is  the  Caufe  of  that  Con- 
demnation, 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  De- 
cree. And  its  a  doubt  whether  that  Decree  be 
not  negative;  a  willing  fa  fpending  of  the  Di- 
vine 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  mor- 
row, that  doth  not  caufe  it  to  rife.  If  you  fore- 
know 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  cer- 
tain that  he  doth  not  hinder  it  (  but  by  forbid- 
ding 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  Du- 
ty. 

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  with- 
out 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  curey  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  fe- 
ver 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  wil- 
fully 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  no- 
thing to  God,  and  foolifti  by  (in,yet  he  is  natu- 
rally 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  Be- 
ing :  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.  1 1  is  a  Re- 
lation 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  rather  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  endea- 
vour 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  na- 
ture is  fo  good  and  merciful,  that  fur e  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  wil- 
fully rejeft  it  ?  Thou  wilt  confefs  to  thy  ever- 
lafting  wo  that  God  was  merciful  ^  had  he  not 

been 


(101) 

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 
ftnner s  -,  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  bet- 
ter to  difference  between  finners  and  finners. 

The  fe ven  and  thirtieth  Excufe.  But  if  Chrijl 
have  fatis fed  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 


(101) 

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  na- 
ked heart,  and  convince  thoufands  that  thought 
they  Believed  and  Repented athat  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  fpent in pcrfeft 
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  faff er  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  Refu- 
ted 


(104) 

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  va- 
nity 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, 

if 


(ios) 
if  Cbrift  had  not  there  revealed  it  unto  us.  In- 
deed 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  ac- 
counted 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  re- 
vealed 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, 
14,1 5,1 6.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.  1 2.But  not  that  any  are  Ju- 
ftified 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  Redee- 
mer, 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,  ac- 
cording 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  ever- 
lafting 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  deno- 
minated, 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  ■  Ma- 
ny 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  Meta- 
phorically 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  Sub jefts  who  muft  be  Governed  by  us. 

Thus  wc  fee  their  Bleflednefs  in  the  Foun- 
tain, end  and  ftate  of  Dignity.  As  to  the  Re- 
ceptive 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  con- 
temned 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  belie- 
ving 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  Con- 
demned either  as  yj<wrj  in  general,  or  as  Im- 
penitent, 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  im- 
penitent Infidel?,orHypocrites5Chrift  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  De- 
scription. 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  un- 
righteous. 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  Obedi- 
ence, before  he  will  Juftifie  them  againft  the 


(112) 

charge  of  being  Impenitent,  Infidels  or  Hypo- 
crites, 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- de- 
ny al  and  forfaking  all  for  him.  For  I  was  hun- 
gry and  ye  fed  me  •,  1  was  thirjly  and  ye  gave  me 
drinks  I  was  aftranger  and  ye  tookjne  m\  Na- 
ked and  ye  c loathed  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  con junftion  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,  Gi- 
ven 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  con- 
tinued it  to  us  :  fo  at  Judgement  we  (hall  ac* 
cordingly  be  juftified.  And  as  our  Evangeli- 
cal perfonal  Righteoufnefs,  commonly  called 
Inherent ,  was  at  firft  only  in  our  Faith  and  Re-] 
pentance,  and  Difpofition  to  obey  .*  but  after-* 
ward  in  our  aft ual  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  Juftifi- 
cation;  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  Au- 
thor 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  Conditi- 
on 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  Belitving5 
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  im- 
proved our  Talents,  and  have  loved  Chrift  to 
the  hazard  of  all  for  his  fake.  For  it  is  not  on- 
ly 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 

orefs 


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  beg- 
gar 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  Mer- 
cy, 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.  Cmont 
pag.40  )  Was  there  no  more  in  Gods  intention 
when  he  eleBed  fomey  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 


(  110J 

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  or- 
der as  the  former. 

This  Sentence  contained],  1.  The  Con- 
demnation 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  Ever lajiing  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  com- 
forter 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  fur- 
ther 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  alrea- 
dy :  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.    A 11 
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 
eo joying  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 ,  Drunkennefsy 
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. 

2.  But 


(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 
not alfo prepared  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 
TheGodof this  world,  2  O.4.4.  as  is  ordina- 
rily 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.  1 1 . 1 5.  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  pre- 
pared for,  or  afiigned  to  the  Devils,  thereby 
fliewing  the  greatnek  of  the  mifery  of  the  wick- 
ed, 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  Ge- 
neral 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  en- 
tertained 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 


(121  ) 

:hem  with  vanity  ,luft,  or  revenge  /  How  fami- 
liar 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  ig- 
norance, worldlinefs,  and  ungodlincfs,  and  tur- 
ning 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 


(  123  j 

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  mer- 
ry about  your  finful  Pleafures,  and  Rejoycing 
in  your  Hopes  of  the  Commodities  or  Prefer- 
ment 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  trou- 
ble, but  what  would  have  had  a  fpeedy  end* 
Poverty  and  Injuries  would  have  had  an  end: 
fcorns  and  abufes  would  have  had  an  end  :  fad- 
ing, 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  wicked Jball go  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  dai- 
ly 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 
hnngr j, and j/e  gave  me  no  meaty  &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  acknowledg- 
ed 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 

they 


(126) 

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  them- 
selves. 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  godly3orwi(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 


(    12*7) 


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  Cre- 
ator at  the  firft,  he  was  lyable  to  the  Sentence 
of  Death,  and  God  presently  fate  in  judge- 
ment 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  Re- 
deemer-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  pro- 
per 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  ano- 
ther 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  thankful- 
ly accept  it  and  come  in,(hould  by  his  refufal  & 
ob'tinacy,lofe  this  recovered  lif^which  is  offer- 
ed him;wch  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 

or 


(  ™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  ac- 
cording 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  Judge- 
ment 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.  1 3 . 
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  Ap- 
peal 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  Ap- 
peal 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  be- 
lieved 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,  Im- 
partiality 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 


(132) 

me nrion  of  thcfc  which  arc  Proper  to  the  Judg- 
ment 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  expe fted ;  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  moun- 
tains! 


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  Lordy 
£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  Redeem- 
ed 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  4l  giv^ 


('34) 

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  be- 
fore 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  Lazarus9  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 ,  manx  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  of- 
fers of  my  Glory :  and  I  could  not  get  thee  to  for* 
fake  the  world  Jo  deny  theflefi,  to  leave  one  belo- 
ved 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  Glo- 
ry   :  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 


(i*6) 

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  Pre- 
vented 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  falvati- 
on. Now  he  faith,  Rev.  3.  20.  Behold,  J  (land 
0  the  door  and  knock, ;  If  any  man  hear  my  voice 

as>4 


0?7) 

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  Ref u- 
fed,  1  have  fir  eched  out  m)  hand ,  and  *  0  man  re- 
garded, 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  comet h  as  Defolation , 
and  jour   deftruttion  cometh  a  whirlcwind  : 
when  diftrefs  and  anguijh  cometh  uponjou ':  then 
/ball  the j  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 


(US) 

Principal  Caufc,and  Satan  and  their  own  Con- 
fidences the  Inflruments,  in  part :  and  in  what 
manner Cohfciencc will  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. 

2g.  i. 


(no) 


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  plain- 
ly 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 9and  /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 
Account ofhimftlfta  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^of life  ^  and  the  dead  were 
Judged  out  ofthofe  things  which  were  written  in 
the  books  according  to  their  works.  Mat.  1 2.3  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 


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  hypocri- 
tical 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  diffe- 
rence 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  here- 
after. 

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

then 


( 143  ) 

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  cer- 
tain 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  QHe^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 


r .'145 ; 

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  Confe- 
deration 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  hand- 
writing 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  ter- 
rible, that  I  was  afraid  that  people  would  have 
run  out  of  theirs  wits  with  fear  •  but  a  little  ex- 
perience (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 


046) 

God  for  his  patience  :  Becaufc  his  Sentence  is 
not  executed  fpeedily therefore  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  1 000. 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  cer- 
tain. 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< 


(H7) 

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  ap- 
pear 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 


(148) 

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  cer- 
tainty ,  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  re- 
garded ;  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  par- 
ticular 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  cer- 
tainly you  know  that  (hortly  it  will  be ;  and 
ftiould  not  this  then  belaid  to  heart?  Yea  the 
General  judgement  will  not  be  long  :  For  cer- 
tainly we  live  in  the  end  of  the  world. 


t  4  £fr  4* 


(ISO) 


gu.  4.  A  yTYnextQueftionis.W^^^rf 
i  V  J  yon  ready  for  this  dreadful  Judg- 
ment 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 


U5U 

you  are  in  a/^/*  cafe.  2.  When  you  are  in  a 
comfortable  cafe,  in  regard  of  that  day.  The 
latter  is  very  de fir  able ,but  the  firft  is  of  ab folate 
necejfity :  this  therefore  is  it  that  you  muft  prin- 
cipally 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  con- 
demn, and  you  may  certainly  know  whom  the 
Judge  will  Juftifie  or  condemn-,  for  he  Judgcth 
righteoufly, 

If  you  further  ask  me  who  thefe  are  •  remem- 
ber that  I  told  you  before  that  every  man  that 
irPerfonally  righteous  by  fulfilling  the  Condi- 
tions 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  Crea- 
ture, 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  know- 
ledge of  the  goodnefs  of  God,  and  his  love  to 
roan  in  Creation,  Redemption,  and  the  follow- 
ing 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 


fi50 

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  re- 
folved 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' 


(154) 

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  Judge- 
ment. And  if  you  would  have  them  all  in  five 
words,  they  are  but  the  Defcription  of  thefe 
five  Graces,  Repentance,  Faith,  Love,  Obedi- 
ence, 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  con- 
demned. 

\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  Sa- 
tan 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. 

*7«' 


(155) 
}  7>T  85 1 9-  Whoever  believeth  in  him  (hall  not 
pcrifti,  but  have  everlafting  life :  he  that  belie- 
veth 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  damnati- 
on. 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  dark- 
nefs, &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  fleep3and  meet  you 
in  your  bu{inefs5and  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  ist  Howr'  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  mat- 
ter 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  preparation5(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  Judge- 
ment. 


The 


(*59) 


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  Be- 
lieve 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 


(i6o) 

*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  hap- 
pily 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.  Re- 
member 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 


(  i6t ) 


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 
theey  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  Go fp el. 
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 


&M 


(16$) 


HPHE  feveftth  Dire&ion.  Vnderfiand  and 
■*■  Believe,  that  for  all  Chrifls  fatisfaSionr 
there  is  an  Abfolute  Neceffity  of  found  Faith 
and  Repentance  to  be  in  thy  own  felfy  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. 


Ui  i  HF 


(I64) 


TH  E  eighth  Dirc&ion.  Reft  not  there- 
fore 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  Dedi- 
cated, 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  Con- 
dition ,  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 


i**S) 


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  them- 
felves fo  fafe,  that  there  is  no  further  dan-, 
ger  •,  arid  thereupon  they  do  lay  down  their 
Arms,  and  take  that  which  they jnifcall  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 


(166) 

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  for- 
bearance 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  pre- 
paration in  General  to  be  the  main  bufinefs 
ef  your  lives ,  but  you  fhould  alfo  order 

your 


(I67) 
your  p articular  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  Judge- 
ment ?  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 


(169) 

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  ?  Cer- 
tainly the  believing  confideration  of  Judge- 
ment, 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  repenting3  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 


V1/*  ) 


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.  Cheerful- 
ly 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  in- 
to 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  Commu- 
nion 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  de- 
termine. 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  be- 
wail 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  Ab- 
solution 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  Jefus Chrift .  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  in- 
to 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 
Right eoufnefs,  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  preach- 
ed 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 


ov 


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  lit- 
tle 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  com- 
fortable may  the  occafion  prove 
to  thee  and  me !  It  is  the  fleight- 
ing  of  Chrift  and  Salvation, 
that  undoes  the  world.  Oh  hap- 
py 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  Pa- 
rable 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  Judge- 
ment,  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  Salva- 
tion, and  all  other  Priviledges  of  the  Mem- 
bers 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  compel- 
led 


(i83) 

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  Narrati- 
on 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  be- 
ing a  f efficient  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  thisy  and  prefer  their  worldly 
enjoyments  before  it.  The  ordinary  entertain- 
ment 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  mat- 
ters contained  in  it  go  not  to  the  heart. 

The  Method  in  which  i  (hali  handle  this  Do- 
ctrine, 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.  Further- 
more, 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  be- 
come 


(186) 

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.  1 1, 12.  This  is  the  Re- 
cord ,  that  God  hath  given  us  eternal  life,  and 
this  life  is  in  his  Sen :  He  that  hath  the  Son 
hath  life yand  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  writ- 
ten thefe  things  for  them.  2.  When  the  Go- 
fpel doth  not  affeft  men ,  or  go  to  their 
hearts  j  but  though  they  feem  to  attend  to 

what 


(i87) 
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  fan- 
cies, 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  confent5unlefs  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  andialvation5^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  God5  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  appre- 
hend 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  un- 
belief \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  of it;  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  Scri- 
pture, 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  1 0000  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  be- 
lief 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  Be- 
lieved. 

5.  Chrift  and  falvation  are  made  light  of 
by  the  world ,  becaufe  of  their  defperate 
hardnefs  of  heart.  The  heart  is  hard  natu- 
rally ,  and  by  cuftom  in  finning  made  more 
hard,  efpecially  by  long  abufe  of  mercy, 
and  neglect  of  the  means  of  grace,  and  re- 
fitting 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  knowf 
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 


Op*; 

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  ac- 
count for  thj  finy  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  na- 
turally 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  un- 
der 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  won- 
der 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  re- 
gard, 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  glo- 
ry.  Thefe  things  are  near  at  hand,  and  there- 
fore 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  there- 
fore 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 


(196) 
And  hereupon  poor  people  are  wholly  ta- 
ken 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  can- 
not 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  I the  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  the deludingworld  :  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  rea- 
son given  them  to  Think  and  Confider  of 
the  things  that  moft  concern  them,  and  yet 
they  wilj  not  ufe  it,  this  caufeth  their  con- 
tempt. 

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  Sa- 
viour.;-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 


\  l99J 

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  hum- 
bled, they  can  venture  Chrift  and  falvation 
for  a  luft^for  a  little  worldly  gain,  even  for 
lefsthen  nothing:  but  when  God  hath  il- 
luminated 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* 


(  200  ) 

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  dis jundive  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,  ac- 
cording to  the  extent  of  the  preaching  of 

the 


(  201  ) 

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  wil- 
ling 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  conr* 
fidence*    If  indeed  it  be  fo  eafie  a  matter  as? 
you  imagine  for  a  finner  to  Believe  and  Re- 
pent 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  de- 
lightful 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.  How- 
ever, thefe  men  are  their  own  condemners- 
for  if  they  think  it  fo  eafie  a  matter  to  Re- 
pent 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  Re- 
deemer above  the  worlds  whenyou  thought  it  fa 
eafie  that  you  could  do  it  at  any  time  ? 


lyiyfi'u 


\203J 


I V-  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  judge- 
ments 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  falvati- 
on, 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  com- 
panion of  his  mifery. 

Vfez. 


f204) 


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  for clofer application.  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  negligent- 
ly, 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.  ad- 
vantages 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  eartbyth^re 
are  few  that  are  in  fo  fad  a  condition  *s 

fuch 


(207) 

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  de- 
claring the  glory  of  his  grace,  to  help  under 
Chrift  to  the  faving  of  mens  foulsc    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,  thatyet the  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' 


f2o8; 

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  linfjjj 
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  per- 
dition. This  fad  experience  tells  us  the  moft 
of  the  world  is  guilty  of.    It  is  a  moft  la- 
mentable 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  Defini- 
tion, 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  dire- 
ction as  may  help  them  that  are  willing  to 
cfcape  the  deftroying  power  of  this  (in.  And 
for  the  firft5confider, 

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  can- 
not 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  fin- 
ning 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  there- 
fore by  thefe  following  Queftions  try  whe- 
ther 


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  there- 
fore 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  li- 
ved 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  ap- 
pointed 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  1 6.  30.  and  9.6.  trem- 
bling and  aftomfhed  Paul  cryes  out,  Lordy 
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  re- 
garded 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  oint- 
ment •,  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 


(215) 

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  al- 
low 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  harden- 
ed, 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  com- 
mon 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  can- 
not 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- 


(216) 

credit  with  men  •  They  muft  look  to  their 
eftates  :  how  (hall  they  live  eife  ?  They 
muft  have  their  pleafure,  whatfoever  be- 
comes of  Chrift  and  falvation  :  As  if  they 
could  live  without  Chrilt  better  then  with- 
out 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  hea- 
ven ?  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 


(217) 

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: 


(2l9) 

w6rm  to  God  ?  As  a  finner,  thou  art  far  viler 
then  a  toad :  yet  Chrift  was  fo  far  from  ma- 
king 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  con- 
cern, 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  mer- 
cy-,  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  1 5.  24.  Greater  love 

could1 


(no) 
ould  none  (hew  then  his,  fohn  15. 13 
How1  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  glo- 
rification, .  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  isy  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  fub jeft  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 


(  222  ) 

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  damna- 
tion }  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  ac- 
count.    I  wonder  that  they  be  not  an  hun- 
dred 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  aflia- 
med of  every  Sermon  that  I  preach:  when  I 
think  what  I  have  been  fpeaking  o£  and;  rofo 
fcnt  me;  and  what  mens  faivarionbr dam- 
nation is  fo  much  concerned  in  it.  I  am  rea- 
dy 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  felyes3  thsn^tcu 
Q^  aak<? 


(224) 

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!  be- 
lieve 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  men- 
tion 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  with5while 
matters  of  life  and  death  arc  negleded  / 
Why  Sirs,  If  you  had  every  one  a  King- 
dom in  your  hopes,  what  were  it  in  ccm- 
parifon  of  the  everlafting  Kingdom  ?  I 
cannot  but  look  upon  ail  the  glory  and  dig- 
nity 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 


'    (226) 

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  con- 
vinced ere  long  what  a  foolifh  bargain  they 
made  in  felling  Chrift  and  their  falvation  for 
thefe  trifles  I  Let  your  farms  and  merchan- 
dize 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, 

faith 


(227) 

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  birth- 
right 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  con- 
tinue to  make  light  of  it   ?  and  to  fave 
them  that  value  a  cup  of  drink  or  a  luft  be- 
Qj  fore 


( 


(228) 

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  condemna- 
tion, 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  fal- 
vation 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,  Oh3Chrifi  would  now  have  flood 
between  me  and  the  wrath  of  God  :  had  1  not 
tic ff  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  doo- 
med 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  be- 
fore 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,  (hall have fome of 
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,  Matt h.  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 

bear 


(231) 

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  J therto  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 

it 


f232; 

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  com- 
mon 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  fal- 
vation :  Think  not  this  hard,  when  there  is 
no  comparifon  in  the  matters  efteemed*  To 
efteem  the  greateft  glory  on  earth  before 
Chrift  and  e verlafting  glory,  is  a  greater  fol- 
ly, 


(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  unprofi- 
table fubjeft;  nor  allow  it  only  fome  run- 
ning 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,  whe- 
ther 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. 
1 3 .  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' 


f237) 

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  here- 
after 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  walk- 
ed 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  with- 
out 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 
my neceflity  without  10  often  praying;  foe 
though  he  do,  yet  he  will  have  you  to  know 
them  and  feel  them,  and  exercife  your  dc- 
fires 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  encou- 
rage 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  com- 
mand 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? 

6*  Will  you  fQr  the  time  to  corac  fcrve 


(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  falva- 
tion ;  and  take  every  help  that  God  offer- 
eth  you,  and  gladly  make  ufe  of  all  his  Or- 
dinances ?  Attend  upon  his  ftrengthening  Sa- 
craments, 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,  vo- 
luptuous, 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  it3  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  pro- 
vided 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  Do- 
minion, 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  Domi- 
nion of  God-Redeemer, 

and  the  necefsity  of  being  de- 
voted and  living  to  him. 

Preached  before  the  Hono- 
rable 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  Glyny  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  pre- 
pared for:  1  cannot  ex- 
tfett  that  it  fhould  find 
that  Candor  and  favour 
with  every  Reader,  as  it  did  with  the 
Hearers.  When  it  mu ft  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  Ser- 
mon 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  ope- 
ration 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  remembrancer to  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  re- 
member the  inter e (I  of  your  foveraign,  the 
great  Lord  Protestor  of  Heaven  and  Earth: 
And  as  ever  you  will  make  him  a  comforta- 
ble 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  re- 
quire you  in  his  Name,  to  flud]  and  remem- 
ber his  bufwefs  and  intereft  $  and  fee  that  it 
have  the  chief  place  in  all  your  confuta- 
tions :  Watch  again ft  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 
all j  ifyoudonotconftantly  and refolvedly 
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  p leafed,  who- 
ever be  difp  leafed^  andanunfeen  Kingdom 
to  be  obtained y  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  Con- 
science [hould  at  any  time  ask,  (  Whofe 
work  are  you  now  doing/" )  or  a  man 
fbouldf duck  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 
wheel9 d  about  fo  long  in theWilaeme/s,  and 
lofi  thofe  advantages  again ft  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  dif Agreements  •  and 
how  deeply  they  did  engage  t he mf elves  to\ 
him  in  folemn  Vows  ?  Proteftations,  and 

Cove- 


TheEpiftle  Dedicatory; 
Cwenants^andwbat  advantages  carnal  [elf 
bath ftncc  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  toge- 
ther. 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  coun- 
tenanced and  encouraged^  and  their  con- 
traries by  aU  fit  means  fuppreffed.    2.  In 
order  to  this,  that  unworthy  men  be  remo- 
ved from  Uagiflracy  and  Uiniflry ,  and 

the 


The  Epiftle  Dedicatory. 
the  places  fupplyed with  the  ftteftthat  can 
be  had.  3.  That  a  competent  maintenance 
may  be  procurctLwhere  it  is  wanting  ,ef peri- 
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  Prof efjors  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  encou- 
raged^ and  of  the  intollerably  Heterodox^ 
which  it  fcems  is  intended  in  the  37.  Arti- 
cle 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  in- 
tended. (  ^yls  if  a  Ranter  fhould  fay, 
that  him  fe If  is  Gody  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  main- 
tained. I  exclude  not  the  tMagiftratet, 
interefl  or  overfight  to  fee  that  they  do  not 
tranfgrefs  their  bounds.  As  you  love 
Cbrifi^andhis  Church  and  G off  el^and  mens 
fouls, negleff  not  the feunqueftionable pints 
of  his  inter  e^and make  them  your  fir  ft  and 
chief efi  bufinefs,  and  let  none  be  f  referred 
before  himy  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  f over aignty^  and 'there- 
upon 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 


re 


The  Epiftle  Dedicatory^ 

fuch  men,  when  God /trifeth  to  judge  ihem9 
for  all  the  Crowns  and  Kingdoms  en  earth! 
If  the)  fumble  on  this  ft one ,  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  de- 
stroying :  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  j up fed  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  Do- 
minion 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, 
andinjourfpirhr  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  fub jed  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  conten- 
tions 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  forni- 
cation 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  obliga- 
tion to  this  duty,  Gods  dominion  or  propriety. 
31/.  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  dutyf  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  o wn.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  ] 
veflriy  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 : 


(263 ; 

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  Spi- 
rit. 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, 


(265) 

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  humiliati- 
on of  Chrift ;  in  the  firft  aft  whereof  (his  incar- 
nation) 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  me- 
rit 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  Govern- 
ment, in  the  Demonftration  of  his  juftice  and 
hatred  of  fin,  as  if  the  (inner  had  fuffered  him- 
felf. 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  re- 
deemed 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  Go vernment,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  Cove- 
nant 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  de- 
livered, or  that  any  manlhould^  ipf*  hofiU 
from  the  very  facrifice  as  made,  have  a  right 
to  the  great  benefits  of  perfonall,  plenary  Re- 
conciliation 


(26y) 

conciliation  and  Rcmifiion ,  and  everlafting 
life-  but  that  the  neceffity  of  perifliing  through 
thc'unfatisficdnefsof  juftice  for  the  alone  of- 
fences againft  the  Law  of  works  being  remo- 
ved 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  ma- 
ny 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  Re- 
demption :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  additi- 
on. 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  Re- 
demption, 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  na- 
ture 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  impro- 
per, fubordinate  and  fecundum  quidy  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  tot 

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  ob- 
ligations to  him  as  our  Redeemer,  we  heart il) 
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  mer- 
cy 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  confor- 
mity 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  glorify- 
ing 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  Lan- 
guage of  the  Holy  Ghoft,  and  accordingly  to 
believe,  i*$.  that  [  as  by  the  offente  qf  one; 
Judgement  came  upon  all  men  to  condemna- 
tion, 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 


f272) 

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  or- 
der 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  Tri- 
nity,  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  in- 
tentions 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. 


(273; 

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  condemna- 
tion, 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  advo- 
cate of  an  unbeliever,  and  fay,  he  dcferves  not 
a  forer  puntfhmcnt  for  finning  againft  the 
Lord  that  bought  him,  his  plea  will  not  be  ta- 
ken :  Or  if  any  fuch  would  comfort  the  con- 
ferences 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  perempto- 
rily 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  ra- 
ther fay  to  fcandaious  frnners  [you  are  bought 
with  a  price  ,'  therefore  glorifie  God  ]  then 
[  you  are  abfolucely  eleft  to  falvation,  there- 
fore 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.  1 0.26,27,28. 
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  thtmf elves  % 
but  unto  him  which  dyed  for  them  and  rofe  again. 
Matth#28. 18. 1 9,20.  Ml  power  is  given  me  in 
Heaven  and  in  Earth.  Go  ye  therefore ,  Difciple 
all  Nations \  €Baptizingthemy  &c.  Teaching 
them  to  obferve  all  things  whatfeever  I  have 
t  commanded you^  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  corrupti- 
ble things, as  ft  her  and  gold,  from  jour  vain  con- 
verfation  — but  with  the  precious  blood  of  Chrijly 
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  er- 
rors, and  a  collection  of  many  ohfer vable  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  Govern- 
ments ;  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  applica- 
tion 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  foun- 
dation 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  Quefti- 
on 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  de- 
pend 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  in- 
deed 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.  Na- 
ture will  not  fulffer  y  ou  to  be  willing  of  fuch  a 
mifery,  though  corruption  make  you  too  will- 
ing 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  before- 
hand, 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  rati- 
onal diligence  were  worfe  then  Hell,  or  his  pre- 
fent  carnal  eafe  were  more  defirable  then  his 
Salvation.  Let  us  then  roufe  up  our  felves  Bre- 
thren, in  the  fear  of  God,  and  make  this  a  day 
of  judgement  to  our  felves.  Let  us  know  whe- 
ther 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,  be- 
fore 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  Sal- 
vation- 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  ac- 
knowledged the  right  of  his  Redeemer?  and  in 
a  fobcr,  deliberate  and  voluntary  Covenant  re- 
nounced 


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  thyfpiritrandlam 
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  fake Jhall find  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.  1 6.  5.  The 
Lord  U  the  Portion  of  mine  Inheritance,  &c.  Hcb. 
1 1 . 24, 25,26.  Mofes  refufed  honor,  chofe  ra- 
ther to  f tiffcr  ajfliftionwith  the  People  of  God, 
then  to  enjoy  the  pleafuresof  finfer  afeafony  e- 
ftetming  the  reproach  of  Chrift g  r eater  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  be- 
ing in  covenant  refigned  to  him  as  his  Own. 
On  the  contrary,  molt  of  the  unfanttified  are 
Chriftians  but  in  name,  becaufe  they  were  edu- 
cated 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  adven- 
tures. 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  com- 
placency 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  illu- 
minated 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  f urcher ;  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. 

6.  Sincere 


(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 
then ferve our felves,  or  run  away-,  and  ano- 
ther 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,2f  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  pre- 
vail. 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  prof- 
per 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  dis- 
honour being  lighter  to  him  then  Chrifts,  and 
a  ruined  eftate  lefs  grievous  then  a   ruined 
Churchjtherefore  doth  he  firft  feek  Gods  King- 
dom, and  its  righteoufnefs,  M4tth.6.$$.  and 
choofeth  rather  to  negleft  his  flefh,  his  gainf 
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  commen- 
dations, 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 
gteat ibrtow  and  pretence  of  continued  'fideli-, 
ty,  yet  pare  they  will,  andihifc  for  themfel ves^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  con- 
tent, 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  peo- 
ple 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  fuch gran- 
gers 


(289) 
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  ap- 
plaud 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- 
f elves  ?  Is  it  for  God  or  themfelves,  that  men 
foinduftrioufly  fcramble  for  Honours  and  pla- 
ces 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  un- 
derload 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; 


1  —  2f"  J 

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  pref ent  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  con- 
sequents 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  Appli- 
cation. 

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  accor- 
dingly be  dedicated  and  live  to  him .     Honou- 
rable and  Worftiipful,  and  all  men  of  what  de- 
gree 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  Redemp- 
tion; 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  em- 
ploy you  in  dishonourable  drudgeries3and  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.  1 1. 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  hirof 
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  pro- 
priety 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  youf 
■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  honoura- 
ble 


(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 


Ooo) 

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  danger9cure  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  un- 
mindful, 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  Savi- 
our, 


(soz) 
#ur,  his  foul  and  heaven  for  a  little  fenfuality, 
vain-glory,or  worldly  wealth ;  I  lhall  not  won- 
der 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  Jball fee  GW,Heb.  12.  14. 
And  whatisholinefsjbut  our  fincere  dedicati- 
on 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  fel res  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  be- 
lieving 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  Cove- 
nant ;  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. 

1 1.  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  Congrega- 
tion, 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  em- 
ployment, and  intendeth  that,  that  -whether 
he  eat  or  drinks ,  or  -whatever  he  deth ,  dot h 
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  fthofe  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  dungy  thai  I  may 
win  Chr<ft*  And  Phil.  1 . 2 1 .  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  HUt  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  kno wfth  that  fcl£ 
bumbling  is  the  true  felf-exal  ting- and  felf  exal- 
ting 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. 3 9.  &  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/i1 
55- x  >2j3*  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  j e  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  owny  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 


(5°7) 

You  fpend  the  day  of  life  and  vifitation,  in 
painting  your  phantafies  with  the  images  of 
felicity,  and  in  drefling  your  fc!ves,and  feathe- 
ring 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  1 2.  from  1 6. 
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  ;  remem- 
ber then  the  conclufion,  [  But  God  faid  untp 
him,  Thou  fool,  this  night  thyfouljhallbe  requi- 
red 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 


f308) 

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  meyI  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.  1 0. 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.  Matf2$.  In  as 
much  as  you  did  it  not  to  thefe,  you  did  it  not 
to  him.  You  that  Chrift  hath  given  Authori- 
ty 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  go- 
vern 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. 2 5 . 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 


(311) 

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  rebel- 
lious 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 


77^7 

pe&ingtobcfcntcncedto  their  unchangeable 
ftate ;  then  if  a  man  ihould  ask  you.  Lw^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  Gal- 
lants, 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  trem- 
bling 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  fuch a  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  de- 
ceive, 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  Laz- 
arus poverty,  and  want  the  companion  and 
relief  of  man,  then  to  be  cloathed  with  rfie 
beft,  and  fare  delicioufly ,  aqd  hereafter  be 

denyed 


U 14  ) 

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  there- 
fore 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  accla- 
mations* 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  whatfoever a 
manfovreth^  th*t  fhallhe  alfo  reap :  for  he  that 
fiweth  to  his  ft?fb,(hall  of  the  flejh  reap  corrupti- 
on ;  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  jouy  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  Pricth 
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  Exhor- 
tation, 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  de- 
voting 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  pleafur cs  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(tice3&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  cer- 
tain 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.  I 1  is  grown  the  common  Conceit 
of  the  World, that  a  life  of  Abfolute  Dedicati- 
on 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  de- 
mand 


(319) 

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 


(320) 

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

7.  Will  it  comfort  you  more  in  the  reckon- 
ing 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  ab- 
hor 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  bo- 
dy, 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  ca- 
pable, 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  them- 
felves 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  bet- 
ter win  them  with  bounty  then  poor  men  can 
do :  They  need  not  to  contend  with  them  for 
Jy thes  or  maintenance. 

4.  If  you  are  not  your  own  3  your  Whole 

Familiesare  not  your  w»':ufethem  therefore 

Y  %  ii 


622) 

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  igno- 
rant, 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  ob jefts  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  whe- 
ther now  there  be  fych  a  fin  as  facriledge  in  be- 
ing ^  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*niasy 
and  give  God  all. 

Obje&ion.  B*t  muft  w  not -provide for  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  car- 
nal 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  com- 
mand 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  Cau- 
fes 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  righ- 
teous 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  Cal- 
ling 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  re- 
proachful Tongues,  yet  at  leaft  the  la(hes  of 
Confcience.  To  deal  freely  with  you,  Gentle- 
men, 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  De- 
fended 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  unrigh- 
teous Caufe  fhould  have  a  profefled  Gtriftian 
in  the  face  of  a  Chriftian  Judicature  to  defend 


9indSathan(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  per fon  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  guilt lefs  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.  flnai  judgement,  the  Sun  an< 

Moon,  and  whole  frame  of  Nature  ftiall  h 
diffolved  I  and  how  God  ^ill  withdraw j: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 


(329) 

|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  Jbew you  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  under fiood  ; 
and  how  ill  we  can  preach  Chrifi s  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  almofi all)  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  carry ed  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  contenti- 
ous 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  princi- 
ples in  Nature ,  fo  well 
known  ,  I  believe  ,  to  you 
all,  and  fo  commonly  preached  againft  upon 
thefe  occafions,  that  upon  the  penalty  of  for- 
feiting 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  up- 
on the  ruines  of  the  unjuft  1  And  I  would 
fain  believe  that  no  corrupt  Lawyers  do  at- 
tend yotir  Judicatures,  and  that  le^abels  wit- 
nefles  dwell  not  in  our  Country ,  nor  yet 
a  Jarie  that  fear  not  an  Oath  :  I  have  there- 
fore 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  fore- 
tell the  extent  and  prevalency  of  the  King- 
dom of  Chrift,  admonifhing  his  enemies  to 
fubmit  to  his  Government,  deriding  the  vanity 
of  their  oppofing  pro jefts and  furie,  and  fore- 
warning them  of  their  mine  if  they  come 
not  in. 

The  verfes  which  I  have  read  are  the  Appli- 
cation 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.  Princi- 
pally and  dire&Iy  cxprefled  Qleft  he  be  an- 
gry ]  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.  1 1 .  and  the  Son  in  v 
1 2.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  Di- 
vine*, 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  Depen- 
dence ;  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  interpre- 
tations) 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  difficul- 
ty 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  trem- 
bling. 

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  No- 
tion 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  p erifh  fud- 
denly  and  unexpe&edly. 

1  J.  A  little  of  Gods  anger  will  utterly  un» 
do  them. 

1 2 .  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  conf timing  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  rebel- 
lion and  negleft. 

In  handling  this  point  I  (hall  obferve  this 
Order. 

i.  I  will  (hew  you  what  this  love,  depen- 
dence 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. 
Sv  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  acknow- 
ledging 


04i ; 

'edging  of  his  abfolute  foveraignty  both  as  he 
is  God  Creator,  and  as  Redeemer,  over  all  the 
world,  and  particularly  our  felves  ^  and  a  hear- 
ty 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  ac- 
knowledging 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  continu- 
ed juftification  and  fal vation.  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  re- 
proach 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  pe- 
nalty 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  Cove- 
nant 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 
Hnder foot  the  blood  of  this  Covenant,  and  do  dc- 
fpite  to  the  fpirit  of GracelHtb.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,  lo- 
ving, 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  Rea- 
sons ( 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  hisy 
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  fu table  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  qualificati- 
ons,) 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  whe- 
ther God  will  or  not,  try  firft  thy  skill  and 
ftrength  in  fome  inferiour  attempt  ^  Bid  the 
Sun  or  Moon  ftand  dill  in  the  Firmament,  in- 
vert the  feveral  feafons  of  the  year  •  Bid  the 
fnow  and  froft  to  come  in  Summer,  aud  the 
flowers  and  fruits  to  fpring  in  Winter  :  com- 
mand 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  confi- 
dence and  courage,  and  have  fome  hopes  to 
fave  the  negleders  of  Chrift :  Or  try  firft  whe- 
ther 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 


I 


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  God1'  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  for- 
mal devotion  •  but  thou  (halt  receive  a  fadder 
anfoer  then  thou  doft  exped  :  Jefus  we  knowf 
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  him- 
felf 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  (hall not  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  be- 
lieve 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  De- 
cree 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 


71$°T 

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  Chil- 
dren 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  invi- 
sible again  ;  and  that  little  dtift  which  corrup- 
tion 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  fa ve  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  be- 
lieve 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  faith- 
fully, 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  waies5and.deffd^htfully 
hate  them  tWirioft  love  and  obey  hin5,and  y<^ 


OS4) 

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*y2ind  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  God9  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;. 


im) 

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  te- 
dious folly,  which  doft  thou  obey  ?  Doft  thou 
daily  and  Spiritually  worfhip  him  in  private,and 
jn  thy  Family,and  teach  thy  Children  and  Ser- 
vants 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  wit- 
tingly 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  acknowledg- 
ing 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   fore- 
thoughts 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  here- 
after, that  thou  canft  iet  go  all  thy  happinefs 
A  a  4  hcrc 


T35B) 

here,  and  drink  of  his  Cup,  and  be  baptize^ 
with  his  Baptifm ,  and  iofe  thy  life  upon  hts 
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  recei- 
ved, 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  confi- 
dent in  then  this  ("that  they  love  Chrift  with 

all 


(359) 
'all  their  hearts]  yet  is  there  nothing  where- 
in 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  of him ,  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  pre- 
sence, 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  labour- 
ing to  kindle  their  aflfe^ions  towards  him?  why, 
love  will  not  be  hid ;  when  it  hath  its  defire, 
it  will  be  re joycing  ;  and  when  it  wants,  it  will 
be  Complaining.  Or  at  leaft,  Can  thy  Con- 
science 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  Neigh- 
bors :  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  accord- 
ing 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  Sub jefts  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  tradi- 
tions of  their  fathers,  and  are  notorious  for 
profaneft.  fuperftition  and  enmity  to  Reforma- 
tion, 


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  en- 
courage 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 


f363) 

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  ne- 
ver 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  fayf 
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  mer- 
cy, 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  Sove- 
reign 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 


(366) 

he  dearly    bought  thee,  and  fo  did  not  the 
world : Thou  waft not  redeemed  with  filver  And 
Gold,  and  corruptible  things^  I  Pet.  i .  1 8 .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  obedi- 
ence ?  cut  of  thy  own  mouth  then  art  thou  con- 
demned 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  re- 
quital? 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  in- 
to 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  not-3  his  com- 
jpafilon  would  not  fuffcr  him  to  fee  us  fuffer  9 
Juftice  muft  be  fatisfied,  the  threat  muft  be  ful- 
filled *  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  ene- 
my. Me  thinks  you  fhould  rather  wonder  with 
your  felves,  that  ever  Chrift  fhould  give  you 
leave  to  love  him,  and  fay,  Will  the  Lord  en- 
dure 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  re- 
quire 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  ha- 
ving •  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  hard- 
ly 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-conditional ly  ;  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  no- 
torious 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  obe- 
dience 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  Sa viour,do  it  not  till  thou  haft  found  a  bet- 
ter 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  Cove- 
nant 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:  fee- 
ing 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  Be- 
ing 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  ap- 
proaching 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  inter- 
ring his  Corps,  what  his  miferable  foul  is  fee- 
ing 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  em- 
bracing 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  hun- 
dred 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  ma- 
ny have  been  fmitten  with  Herod  in  the  midft 
of  their  yain-glory?  How  many  like  t/dhab 

have 


U76; 

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  lit- 
tle, &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  in- 
to 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  confu- 
med ?  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:  King- 
doms on  earth  have  had  ^  yet  is  the  fire  kindled 
afrefh,  and  threatneth  a  more  terrible  defla- 
tion 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  ne- 
ver feci  it,  or  elfe  I  fhould  never  have  chofen  fo 
unpleafinga  fubjeft,  but  that  I  hope  the  fore- 
knowing may  help  you  to  prevent  it ;  But  let 
me  tell  you  from  God,  that  as  fure  as  the  hea- 
ven 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  you3 
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  un- 
der the  name  of  Chriftiansv  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  drunk- 
ard 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 


is  it  not  almoft  the  common  voice  of  the  Natton 
hi  effeft,  Give  us  our  [ports  and  liberty  of  fin- 
ning, 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  Go- 
vernment 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  am- 
bitious 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  per fecu ted,  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  ene- 
mies 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  Tributa- 
ries, 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  Na- 
tion, foh.  11.48.  And  did  this  means' feeure 
them?  or  did  it  bring  upon  them  the  deftru Aiori 
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  en- 
mity 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  hea- 
ven !  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 


( 335  ) 
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  complemen- 
ted 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  cryes and  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  obe- 
dience to  him  that  bought  thee  t  that  when 
ihgu  art  next  forgetting  Chrift,  and  ncgicdmg 
Ge  2  fas 


036; 

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 


r?s7) 

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  re- 
quire 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  Empe- 
rors, 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  Com- 
manders 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  ho- 
nours 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  main- 
tained in  a  Wilicrnefs  with  conftant  Miracles, 
(hould  yet  be  fuch  vile  Idolaters,  or  murmur- 
ing 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  Gods  he  will  honour ;  and  they  that  deffife 
him  y  flail  be  light Ij  efteemed,  I  Sam. 2. 3 a. 
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  ex- 
ecution of  the  Laws  of  the  Land,fo  will  Chrift 
fee  that  his  Laws  be  obeyed  by  you ,  or  execu- 
ted 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  re- 
prefent 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 
rigorous againft  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  Ma- 
giftrates 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  Parlia- 
ments- to  do  whatfoever  is  written  in  this  Bi- 
ble, 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  accor- 
ding 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  war- 
rant and  direftions  of  Parliament ,  and  not  ex- 
tend 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  pro- 
per 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  teach- 
ing 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  ex- 
tirpation 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  acciden- 
tals 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 
Angels muft  take  chemout  at  laft,"  Mat.  13. 
Some  Miniflers  think  as  Mjcomhs  did  when 
he  was  called  to  the  Miniftry  by  a  Vifion,  lead- 
ing him  into  a  corn  field  and  bidding  him  reap, 
he  thought  he  mufl:  put  in  his  fickle  at  the  bot- 
tom, 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  cry es  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  un- 
done, 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  Luther s  wife  and  children  muft  wan- 
der 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  of- 
fended, or  if  the  office  of  Bifhops  or  Deans 
be  unwarrantable  :  yet  what  have  the  Reve- 
nues 

. 


nues  done  ?  Is  it  not  pitty  that  one  Troop  of 
an  hundred  men,  (hall  have  feven  command- 
ing 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  Coun- 
sellor 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  betray- 
ing 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 


good k-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  them i  fas  Grains  by  his  bad  Lawyer,  when 
He  heard  him  grown  hoarfe)  f they  had  not  loft 
tbarvsjees,  we  had  lc(l  our  Caufe.     To  con- 
clude 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  Ser- 
mon 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. 


^SPPHW 


hRs