mm
-•—-•♦——*•*
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f
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 earth y it is the Light of Cods face and
the f lent] and power of his ordinances and
Sprit that doth advance aud honcur it. O
know then the da] of your vifit^xion I
Three things 1 (hall take leave to 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] y hewenlinef$ and Unity, according to
the blejfed means that you en\o]. lnm]
eyes it is the greatefl (hame to a people in the
worlds and a fign ofbarbaroufnefs cr block-
ijbnefs, rthenrve can hear and read what a
famous, learned powerful Mini/Ierjuch a
place, or fuch a place had, and]et fee as
much ignorance \ungodltnc(s >unruline[s and
fenfnalii] as if the Gofpel had fcarce ever
been there. I hope it is not thus with you ^
hut I have found it fo in too man] places of
England.
'England. ,We that never Jaw the faces of
their Mini (ten, but have only read their
holy Labours, have been ready to think*
Sure there arc few ignorant or 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. 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 Lord 5
andadmonifhyou, and toefteemthem
very highly in love for their work fake $
and be at peace among your felves.
1 Thef 5.12,13. And that you will in/lead
of grieving or rejecting your Guides^ Obey
them that have the Rule over you,
and 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 ing 7 fo to admoni[h the diforder-
ly and fcandalous, and to rejetf and cajt
out of the Communion of the Church the
obftinate and Impenitent $ and tofetbythe
Leprous , that they infett not the reft$
and tofeparate thus the precious from the
vile by Chrifls Difcipline^ that dividing [e-
paraxon, and foul- de fir oying Tranfgrefsi-
ons
TheEpiftle Dedicatory*
ens may be ft evented or cured. This work
Cbriji hath charged upon them y and will
have it done whoever is againfi it. If they
obey him and do it, what a tumult, what
clamours and discontents will they raife !
How many will be ready to rife up againfi
them with hatred and [com ! though it be
the undoubted work of Chrifi, which even
under perfection was performed by the
Church-Guides. When they do but keef a
fcandalous untraffable Sinner from the
Communion of the Church in the Lords
Supper, what repinings doth it raife ! But 5
alas, thy is a fmall part of the Dtfcipline :
if all the apparently obflinate and 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 it 3 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 pleafed y if aUbedif
f leafed by it. Withdraw not your help then
from this needful work. It is by the
Word*
x lie jcpiuic lycuicdiuiyr
Word,Spirit, and Miniftery, thatChrifi
the Ktng of bis Church doth Govern it:
Hot (eparatedly, but joyntly, by all three .■
To dtfobey theft 3 is to difobey Chrifi : and
fub]e£iion to Chrift is Effenttal to our Chri-
ftiamty. This well thought on might do
much to recover the Unruly that are 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 Chrift 7
^Jch. "Baxter.
5*
To the Ignorant or Care-
lefs Reader.
\Eeing the Providence of Cod hath
' commanded forth this plain Dif-
j conrfe, IJhall hope (upon expert*
ence of his dealing in the like cafes
1 with me) That he hath fome work^
for it do in the world, who \nows
bat it was intended for the faving of thy foul, by
opening thine eyes and awaking thee from thj
fin, who art now in Reading of it ! Be it J$nown to
the it it the certain Truth of God, and of high
concernment to thj foul that it treateth of : and
therefore requireth thj moft feber Confideration.
ThoH haft in it (how weakly foever it is managed
by me) an advantage put into thy hand from God,
to help thee in the great eft workjn the worlds even
to prepare for the great approaching judgement.
In the name of God ^ I require thee, caft not away
this advantage : Turn not away thine ars or
h; an from this warping that isfent4e thee from
the
To the Reader;
the living God ! Seeing all the ri>orld cannot keep
thee from judgement, nor five thee in judgement:
let not all the world be able to keep thee from a
fpeedj and ferious preparation for it. Do it pre*
fently, left God come before thou art ready 1 Do it
feriou(ly y left the Tempter overreach thee, and
thou fhouldft be found among the foolijh fe If de-
ceivers when it u too late to do it better* I in-
treat this of thee on the behalf of thy foul, and as
thou tendereft thy everlasting Peace with God,
that thou Tpeouldeft afford thefe matters thy deep~
eft Confederation. Thinly en them, whether they
are not true and weighty : Thinly of them lying
down and rifing up. And feeing this/mail Book^
is fain into thy hands, all that I would beg of thee
concerning it,isjhat thou would ft beftow now and
then an hour to read it % and read it to thyfamliy or
friends as well as to thy felf I and as you go,
Confider what you read y and Pray the Lord to
help it to thy heart, and to affift thee in the
Prattice, that it may not rife up in Judgement
againftthee. If thou have not leifure at vtber*
take now and then an hour en the Lords dayes, or
at night t$ that pnrpofe.andif any parage through
brevity (fpecially neertbe beginning) feem dark^
to thee, Read it again, and again, and ask the
help of an hftr utter, that thou way eft under-
stand itx May it but help thee out of the fnares
B *f
To the deader.
df fift y and promote the faving of ihy Immortal
[only and thy comfortable appearance at the great
dayofChrifi,Ihave the thing which I intended
and 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 done y whether it be good or bad
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 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, ly y comprehendeth all the forementioned
particulars y As taken more ftriBly for the Aft
of the Judge, k\s the trial of a Controverted
cafe. In our cafe note thefe things follow*
ing.
r . Gods Judgement is not intended for any
Pifcovery tohimfelfofwhatheknows not 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 figns 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. 6 P
2,3 . not in an equal authority and commifsion
with Chrift,but as the prcfent Approvers of his
Righteous Judgement.The Princes of the earth
ftiall (land then before Chrift, even t& the Pea-
fants j and the honourable as the bafe ^ the rich
and
and the poor (hall meet together'and the Loi^
(hall judge them all, Prov* z%. 2. No men
ihall be excufed from (landing at that Bar, and
giving up their account, and receiving their
doom. Learned and unlearned, young and old,'
godly ,and ungodly , all rauft ftand there J know
fome have vainly imagined, that the righteooa
(hall not have any of their fins mentioned, bus
their graces and duties only ; but they confidec
not, that things will not then be tranfa&ed by
words as we do now, but by cleer difcoveriet
by the infinite Light ; and that if God fhould
not difcover to them their (ins, he would no&
difcover the Riches of his Grace in the pardon
of all thefe fins : even then they muft be 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 accufe 3 p^.545. but of this by ic felf.
V. T^ OR the Fifth Particular, How will the
JL [inner 's he called to the Bar ?
Anfw. God will not ftand to fend them a,
Citation, nor require him to make his 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* t arus y that is, his foul,
into Abrahams bofom. What local motion
there is, or fituation of fouls, is no fit matter
for the enquiry of Mortals : and what it is in
this that the Angels will do, we cannot clearly
undcrftand as yet ; but moft certain it is, that
as foon as ever the foul is out of the body, it
comes to its account before the God of 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 in 1 their Naturals, which will
make chera capable of the greater mifcry ; even
they fhall have immortal and incorruptible bo*
dies, which may be the fubjeSs of immortal
woe, 1 Cor.i$.$}.Joh* 5.28,29!
Of this Refurrection, and our Appearance at
Judgement, the Angels will be fome way the
Minifters : as they fhall come with Chrift to
Judgement fo they fhall found his Trumpet,
1 7*^4; 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-S -
FOR the fixth particular, What Lavish
that men {ball be fudged by ?
Anfw. That which was given them to live
by : Gods Law is but the fign of his will y to teach
us what /ball be [due from us and tons ^ before
we fell he gave us fuch a Law as was fuitablc
to our perfe&ion • when we had finned and
turned from him, as we ceafed not to be his
creatures, nor he to be our Lord, fo he de-,
ftroyednothisLaw, nor difchargtd or abfol-
ved us from the duty of our obedience. But
becaufe we flood condemned hy that Law,
and could not be Juftified by it, having once
Tranfgreffed it, he was plcafed to make a Lay?
ofGnacc^vm a new^ a remedying Law^by which
we might be faved from thedefervedpunifli-'
ment of the Old. So we (hall be tryed at
Judgement upon both thefe Laws , but 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 af m
ter ? what the Accttfation^andwhat the Defence -
Anfw. This may be gathered from what was
laft faid. The great caufc of the day will be
to enquire and determine who (hall die, and
who (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 effe s
as having procured him a pardon of all his fin t
and aright to everlafting glory.
And thus we muft then be Juftified by
Chriftsfatisfadion only, againft the 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 all 7 #ne asto the matter in
hand, feeing Gods enquiry is but the Difcove-
ry and Con virion of us. But the Iaft Queftion,
which muft decide the Controverfie, will be,
whether we have performed the condition of
theGofpel?
I have the rather alfofaid all this, to (hew
you in what fenfe thefe words are taken in the
text, that Every man Jhall be fudged according
to what he hath dene in the flejh y whether it be
goodorbad. Though every man be Judged
worthy of Death for finning, yet every man
{hall not be Judged to dye for it : and no man
(hall be Judged worthy of Life for his good
works : It is therefore according to the Gofpel,
as the rule of judgement, that this is meant.
They that have Repented and believed, and re-
turned to true, though imperfefi Obedience,
(hall be Judged to everlafting Life, according
to thefe works • not becaufe thefe works De-
ferve it, but becaufe the free Gift in the Gofpel
through the blood of Chrift, doth make thefe
things the condition of our poffeffing it. They
that have lived and dyed Impenitent 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**fe 9 that is, what is a mans due according to
she true raeaningof theXaw ^ Though the due
may be by free gift. And thus you fee what wiU
be the caufe of the Day,and the matter to be 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
(2 7 )
their hearts,they will be foully miftaken/ Nfo#
they can fay they have as good hearts as the
beft:thcn God will bring them out in the light;
and ftiew them to thenjfelves and all the world,
whether they were good or bad.Now they will
face us down that they do truly Repent ,and
they obey God as well as they can •, but God
that knoweth theDeceivers,will then undeceive
them. We cannot now make men acquainted
with their own unfandified hearts, nor 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 9 and fee
whether it be an holy or an unholy heart\a fpiritu*
aU or a flefhly heart -, a heavenly or an earthly
heart t Lookjiow upon all the' courfe of thy life,
And fte whether thou didfi live to me+ or to the
world and thjpjb I Oh how eafily will God
convince men then of the very fins of
their thoughts, and in their fecret Clofets,
when they thought that no witnefs could have
difclofed them ! Therefore its faid that the
Books fhall be opcned.and the dead Judged out
of the books, ReveLio. 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
(2 9 )
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 blotd y M*t.2j.4> OUt of I
their own mouth ftull they be Judged. That
very tongue that now excufcth their fin, will in
their torments be their great Accufer. For
God will have it fo to be.
4. The fourth Eridence will be the mtnefs
of others. Oh how many thoufand witneffes
might there be produced, were there need to
convince the guilty foul at that day I
1. All the Minifters of Chrift that ever,
preached to th£te, or warned them, will be
Sufficient witnefles againft them : yn rnuft needs
teftifie that we preached to them the truth of
the Gofpel, and they would not believe it.
We preached to them the goodnefs of God,
yet they fee not their hearts upon him : we
fhewed them their fin,aad they were not 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 face c j 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
good 9 and nothing but the favour of God would be
fuff dent for their happinefs : bat we could never
get them to lay it to heart. Many a time did we in*
treat them to think foberly of this life^and the life
to come , and to compare them together with the
Faith ofChrijlians and the reafon of men : but
t hey would not do it : many a time did we intrtM
them but to take now and then an hour infecret to
Confder who made them, and for what he had
made them, and why they were fent into this world
and what their bufmefs here is: and whether the)
are goings and how it will go with them at their
later end 1 But we could never get mc(l 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
witnefs s j[ * confefs Lord,I did hear him fwear
and curie ^ I heard him deride thofe that feared
the Lord, and make x jeftofa holy life : I faw
him in the Ale-houfe when he fhoujd be 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 it y and they
caft it back in his own face, See thou to it, what
is that to us ? Mat. zj. 4, 5 , 6. Oh the cold
comfort that finners will have at that day /
and the little pleafurc that they will find in re-
xnembring their evil waies I Now when a for-'
nicator
(4i)
flicator or a worldling, or a merry voluptuous
roan is grown old , and cannot aft all his fin
again , he takes pleafure in remerabring and
telling others of his former folly • what he
once was , and what he did , and the merry
I hours that he had ^ but then when finners are
cometothemfelvesa little more, they will 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 ed y
and the Ruft of them /hall be a WitriSs againft
jou, and (hall eat your fiefh % as it were fire -^ Ye
have heaped Treafure together for the Lafl dates.
Behold the hire efthe Laborers ,which have reap-
tddown jonr fields , which is of joh kept b*ck, by
fraud y cryeth ; and the cryes of them which have
reaped, are entred into the 'ears of the Lord of
Sabbot'.j. Ye have lived in pleafure on the Earth,
and been wanton ^ Tc havenonrifbed your hearts
as in a day of {laughter. Oh that worldlings
would well conlider this one Text ; and 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 hf m d Th er rSt U r h00d * dif "
dencesagainit him V wil Romany Evi. .
own Rcafo" Z ° • w,,, thc aDU * of his
- One covetous unmeS I w^ T 7 ,e '
*«pan hundred ormam/h i and,ord doth
families in fo p' t ^""^ hundre d pcrfons or
^bour,thatthe § v? r «Zf^' and care *«<*
^efer;iceofGodXi-r by,t £ ° <"«!*
or any room fori*' u ■ ng fcarcc time for «-
la
£fc
■
($9)
The many ignorant,world!y,carclefs fiftMflL
that have periilicd under an idle, and unfaith :
fulMinifter, will be fo many witnefles againft
him to his condemnation / They may then
cry out againft him to his face [ I was igno-
rant Lord, and he never did fo much as teach
me,chatechize me, nor tell me of thefe things ;
J was carelefs , and minded the world , and
he Jet me go on quietly, and was as carelefs as I s
had never plainly and faithfully warned me,
to wakeq me frpr# my fecurity. ] And fo
their blp.qd will be required at his hands ?
though themfelyes alfo (hall perilh in their fins ?
2/ And as i$\cf* gvidenpg^ wijl convince
men of Jip, fp tUprg $vg n^ny mqre v|/hich will
convince them flfpfig G?f0tt}*ff of their fin.
And thefe are fo many, that it would too much
lengthen my difcourfp t£ ftapd on tfyepio 4
few I fhall briefly touph.
I . The very mercy of God in C?f& t i*& r P er *?
in^giving and continuing their Being to 'them,
will be an Evidence for the Aggravation pf
their fin againft him. What, will you ahufe
Hen by whom it is that you are men ? will you
fpeak to his dilfconopr that giveth you your
fpeech? will you live to his dilhpnour who
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 all 9
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 d s Lord, have we not prophefied in thy
name,and in thy name have caft out Devils,and
in thy name have done many wonderful
works ? And then will I profefs to them, I
never knew y©u, Depart from me ye workers,
of iniquity. And in Mat. 25. 11. The >
foolilh Virgins cry, [[Lord, Lord , open to us.]*
And verf. 44. [[Then (hall they alfo anfwer
him, faying, Lord, when faw we thee an hun-
gred, or thirft, or a ftranger, or naked, or lick,
or in prifon,and did not Minifter unto thee ?J
And^r/24.25. They fear not to caft fome
ofthecaufe of their negleft on God himfelf,
[[Then he which had received the one Talent
came and faid, Lord, I knew that thou art an
hard man, reaping where thou haft not fown,
and gatheriisg where thou haft not ftrawed -,
and I was afraid, and went and hid thy
talent in the earth ^ lo, there thou haft that is
thine.]
It is deer then,that Excufe; they will be 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 3 or Fornicator \or Thief \
nor did I deceive or wrong any^ or take any thing
by violence.
esjnfw. Was it not a grofs fin to love the
wprld aboye God, and to negleft Chnft that
dyed for thee, and never to do him one hours
hearty fervice, but meerly to feek thy carnal
felf,andtolive to thy flefh? God will open
thine eyes then and (hew thee a thoufand grols
fins, which thou now forgetteft cr makeft light
pf-, and it is not only Grofs fin, but All fin,
great or ftnall, that 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\ y Mdt.
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
that for heavenly things. You know God car
as well maintain your lives without your car
and labour, as fave your fouls without it : Aw
yet you fee he will not,he doth not ; You muf
plough, and fow, and reap, and thrcfh,foral
God
X*i)
Cods Love and Care of you, and not fay, I
will let ail alone and truft God. Andmuftyou
not much more ufe diligence in much greater
things? if you will truft God, you muft truft
him in his own way , and in the ufe of his own
means.
The fourth Excufc. Iwas never brought up
to learnings I cannot fo mrtch as rt*d ; nor did
my Parents ever teach me any of theft things, but
only fet me about my worldly bufmefs i andpro* t
vide food and rayment for me : but never one*
told me that I had a foul tofaveorlofe 9 and
an everlafiing life to provide and prepare 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
(6 7 )
as needfull] to fee that you efcape Damnation,
and get fafe to Heaven when this life is ended,
as to fee that you had food and raiment for0
yout felves and yours ?*
z. Did you fpend no time in Recreation, nor
Idlenefs nor vain talking ? why might not that
at leaft have been (pent about Heavenly
things?
3 . Gould you have taken no time from your
reft, or eating , or at other Intermiflions ?
Mans Body will not endure f° greatLabours as
have no Intermiffion. And why then might
not godlinefs have been your eafe and 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*
F 3 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 9 andfe 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 y je /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 beenfatisfied y and have contemned the things
of the world.
Anfwer. Will you not believe till you fee or
feel ? was not Gods Word fufficient Evidence?
would you have believed one from the dead
that had told you he had feen fuch things ? and
would you not believe Stephen that faw them ?
AB 7. 56. Or Paul that heard and faw them ?
2 Cor. 12, 3,4. Nor Chrifl: that came pur-
pofely from heaven to reveal them i why flefh
and blood cannot fee them. You fee not God 1
will you not therefore believe that there is a
God? indeed, what ever you imagine, if you,
would not Believe Mofes and the Prophets a
Chrift and his Apoftles,neitber would you have
believed though one had rifen from the dead :
For Gods word is more credible then a deacl
mans : and Chrift did rife from the dead to
atteftit. Bleffed are they that have not feen >
and yet believed, Noah faw no rain when he
was preparing the Ark : but becaufe he belie-.
ved, be made ready and efcaped, Heb. 11.70
when the world that would not Believe^ did
perilh. But feeing Gods word was of no more
weight with you, and. no knowledge would
ferve your turn but by feting and feeling ; you
{hali/a» and feel everlaftingly to your forrow.^
The fevcnteenthExcufc* It msfoftritt a Lams
G th*$
(8o)
that God would have Ruled me by y and the way to
Heaven was fo (irait and difficulty that I could
not endure it, I -was not able to deny my fle/b y and
live fuch a life \
Anfa i. You were not Able^ becaufeyou
were notWilling.Whzt was there but your own
wicked hearts that (hould make fuch a life feetn
grievous to you ? Every thihg is hard and 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
fnare y every beamy that 1 [aw was afnare : and
the better all thefe were, the (ironger was mj
fnare. If God would not have had my heart enr
fnared and drawn from him, he Jbould not have
putfe many baits in my way. Tea and they were
ft Neer to me, and Daily with me, that though l\
was refolved to forbear them before, yet when they
were brought to my hand, 1 could not forbear.
Anfw. Is this the thanks that God hath for
his mercies ? He fent you all thefe as favours
from his own hand; he wrote his own name
opon thcra f that ip them you might fee his pow^
er,and wifcdome,' and goodnefs, and fo be lcdt
up to the Confideration pf him', that you migbe
fall in love with himfelf, who was the fountain,
the life, the end of all. And do you overlook
God in the creature, and live as without him in
the world, and dote upon that which fhould
have drawn you to himfelf, and then lay the
blame on God ? If he fend a suitor co fpeak to
you in his name, and write you a love Letter
with his own hand, will you fall in Love with
the Meffengers or the Lectcr, and neglcd the
Sender, and then blame him that wrote his 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 r 1 would you nave tnc jury or tne jujge
to take this for a good cxcufe ?
4. And why did you not hearken to God
that enticed you the othet way ? Y ou forget
whan helps he afforded you to difcover the
wiles of Satan, and to vanquifti the 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 yo r u
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 ?
A n fw. Your will was- not free from Gods
Rule and Government • nor was it free from its
natural inclination to Good in general; for 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 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
ob r cure fo clear a Truth, by fearching into
poifits beyond humane reach if not unfound,as
you conctode them ?
The four and twentieth Excufe. But at
leafl, thofe learned Divines among us that doubt
of this, do yet fay that the willis neceffarilj and
infallibly Determined by the Praftical Vnder-
ftanding, and that is as much unrefftibly 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 chis v ?
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 cure y nor could
prevent.
Anfw. I. If Adam c& away his holinefs,he
could no more convey that to us which hecaft
away, then a Nobleman that is a Tray tor, can
convey
(91)
convey his loft Inheritance or Honours to his
fon.
2 You perifti not only for your Original
fin, but for re jefting the Recovering mercy of
the Redeemer : you might have had Chrift and
Life in him for the Accepting.
The thirtieth Excufe. God will require no
more then he gives. He gave me not Grace to
Repent and Believe; and without his gift I could
not have it.
Anfw. i. Godwill juftly require more then
he gtveth ; that is, The improvement of his
Gifts, as Mat. 25. (hews. He gave Adam but
a Power to perfevcre, and not ABnal per 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 ra ther havedeath,which is nothings
the Juft reward of it ?
The three and thirtieth Excufe. But fin is a
TranJSent thing. At leajl it doth God no harm^
and therefore why fhould he do hs fo much harm
for it ?
An fa. i. It hurts not God, becaufe he is
above hurt. No thanks to you if he be out of
your reach. 2. You may wrong him,when you
cannot Hurt him. And the vrong deferves as
much as you can bear. If a Traytor 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 a that indeed they
did not. By thy works alfo will this be difcorer-
ed, that is, by the main bent and fcope of thy
life, as Afat.2$. throughout, and fam.2.
The nine and thirtieth Excufe. / did many
Good works ; and I hope Cjod willfet thofe againfi
my evil works.
Anfw. Thy good works were thy fins, be-
caufe indeed they were not good, being not
done in fincerity of heart for God. Thcbcft
mans works have fome infirmity , which nothing
can clenfe but the blood of Chrift, which thou
haft
(103) ^
haftmadclightof,and therefore Daft no part
in. If all thy life had been 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?,orHypocrites 5 Chrift will then
Juftifie us,and pronounce us Righteous. So much
for the Condition u -which they are Judged.
2. The Rcafon or Caufe of this Juftificati-
on of the Saints, is given us both i. In a ge*
neral denormnation,and 2. In a particular 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 Belitving 5
may be becaufethofeholy ^elf-denying expref*
fions of Faith and Love to Chrift do contain
or certainly imply Faith in them, as the life of
the tree is in the fruit % but faith doth contain
our works of Obedience but only as their caufe.
Thefc works aifo are 2 part of the perfonal
Righteoufnefs which is to be enquired after,
xhat is,we (hall not be judged righteous,meerly
becaufe we have Believed, but alfo becauie we
have added to our Faith vertue , and have 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
or efs
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. Cmon t
pag.40 ) Was there no more in Gods intention
when he eleBed fome y then the manifeflation ef
the riches of his glorious grace? Did not God pur"
pofe alfo to manifefi the glory of his Remunerative
fuflice ? It is not Hndenjahle that God mil be^
flow Salvation on all his EleS ( of ripe years )
fy way of reward and Crown of righteQ*feefs#
I i Tfthiefa
( 110 J
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 , Drunkennefs y
Whoredom, Idlencfs, and all Voluptuoufnefs - 9
from thefe they muft Depart. But this is con-
fequential ; It is Chrift and the poffibility
of falvation, that they arc Sentenced to Be fart
from.
But whither muft they Depart ? i. Into
fire* 2. Into that fire which was prepared for
the Devil and his Angels. 3 . Into eYerlafting
fire.
I. Not into a Purifying, but a Tormenting
fire. Whether Elementary or not ; whether
properly or Metaphorically called fire, let us
not vainly trouble our felves to enquire. It is"
enough to know, that as fire is one of the raoft
grievous Tormentors of theflcfh, fo grievous
will be thofe infernal Torments to the whole
man, foul and body ; fuch as is raoft fidy rcpre-
fented to us under the notion of fire, and of
burning* It is eafie for a fecurc unbelieving foul
to read and hear of it ^ but woe , and ten
thoufand woes to chem that muft endure it ! In
this life they had their good things, tfhenic
went harder as to the fiefti with better men ;
but now they are tormented, when the godly
arecomforted,as£#^ 16.25.
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 meat y &c.Thc Reafon
is not given exprefly either for their fin againft
the Law of works, that is, Becaufe they were
finners, and not prfeftly Innocent ^Nor ycc
f ,iT from
0*5)
from their unbelief which is the great fin againft
the Law of Grace : Bin it is given from their
not expreffing their Faith and Love to Chrift
in works of mercy and felf-denyal. A nd why is
this (o ?
i. We muft not fuppofe that thefe words of
Chrift do exprefs the whole Judicial procefs in
every point •, but the chief parts. It is fuppofed
that ail men are convided of being finnersa-
gainft the perfed: Law of the Creator, and that
they are guilty of Death for that fin : and tbac
there is no way but by Chi ill to obtain delive-
rance.But becaufe all this muft be 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 godly 3 orwi(h them well, it
is enough to prove them happy .But Chrift here
purpofely lets us know that whoever doth not
Love him at fo high a rate, as that he can part
with his fubftance or any thing in the world,to
thofe ufes which he (hall require them, even to
relieve his fervants in want and fufferings for
the maftcrs fake,that man is none of ChriftsDif-
ciple, nor will be owned by him at the laft.
XI. THE
( 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;w ch is an addition to his former penalty.
Befides that the Higher degree of Glory will
be loft, which Chrift would beftow on him,
more than was loft at firft. The very work of
the Saints in heaven, will be to Praife and Glo-
rifie him that Redeemed them ; and the Father i
in him^which would not have been the work of
rnan,if he had been innocent.
2. As to the pain of fence,the laft Judgement
by the Redeemer will Sentence them to a far
forer punifhraent then would have befaln them ^
if no Saviour had been offered them, Heb.io.
29. The confeience of ssddam if he had not
been Redeemed, would neve- have tormented
him for aejeftinga Redeemer, nor for refufing
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 Lord y
£ord, open to us -, O /parens ; 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 4 l 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 Lazarus 9 s finger to cool his
tongue, becaufe he was tormented in the flame ?
And what the better was he ? He was fent to
Remember that he had his Good things in this
life •, and that Remembrance would torment
him more. And do not wonder or think much
at this,that Chrift will not then be intreated by
the ungodly. You (hall then have a Remember
too from Chrift or Confcience. He may foon
flop thy mouth, and leave thee fpcechlefs, and
fay, Remember , man x that I did one day fend thee
4 Meffage of peace , and thou wouldft not hear it.
1 once didjloop to 'Befeech thee to return and thou
jvou/dft not hear. ! be fought thee by the tender mer-
sies of God ; / be fought thee by all the Love that
Jbadfiewedthefe; by my holy Life ^ by my cur-
fed
035)
\fed Death: by the Riches of my Grace: by the 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
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 * 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 9 and /hall come forth :.
they that have done good, unto the refurreftion of
life, and they that have done evil unto the Refurrc
ttion of damnation, Btb 9.27. It ii anointed to all
men once to dye, and after thit, the Judgement*
Rom. 14.9,12. So then every one of usjhallgive
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 QH e ^ on * s > Whcftw
XSjLjoh do ever foberly cwfider of
this great day ? Sirs, do you ufe when you are
alone to think with your felves,how certain and
how dreadful it will be? how faft it is coming
on ? and what you (hall do ? and what anfwec
you mean to make at that day ? are your minds
L ' ta*
taken up with thefe confiderations ? Tell rae, is
it fo, or not?
Alas Sirs ! Is this a matter to be forgotten ?
Is not that man even worfe then mad, that is
going to Gods judgement and never think* of
it ? when if they were to be tryed for their lives
at the next Affize, they would think of it, and
think again, and caft ioo times which way to
efcape.Methinks you fhould rather forget to go
to be J at night, or to cat your meat,or do your
work, then forget fo gfeat a m'attcr'as this.
Truly, I have often in my ferious thoughts
been ready to wonder thac men can think of ai-
mo3 any thing elfe, when they have fo great a
thing to think of. What , forget that
which you mull: remember for ever ! forget
that which (hould force remembrance, yea and
doth force it with fome, whether they will or
noc ! A poor defpairing foul cannot forget it :
He thinks which way ever he goes fee is ready I
to be judged. Oh therefore Beloved , Fix
thefe thoughts as deep in your hearts as
thoughts can go. Oh be like that holy man,
that thought which way ever he went,he heard
the Trumpet found, and the voice of the Angel
qating to the world, Arifeye dead, and come to
Judgement. You have warning of it from God
and man, to caufe you to remember it; do
not then forget it. It will be a cold excufe
another
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 8 5 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 fleep 3 and meet you
in your bu{inefs 5 and haqnt you every way you
go, while Judgement is fo neer, and you are fo
unready r But I flba I proceed to my next Qiie-
fiion.
Qu. 5. AND in thelaft place, to thofc
J~\ of jou .thacare notyetReady,
nor in a Condition whertin you may be fafeac
that day ; my QuefUon is t How r ' are you
refolvedto prepare for judgement forth? time to
come? Will )on do no more than you have
done hitherto ? Or will you now fet your
felves wirh all your might,to make preparation
for fo great a day ? me thinks you fhould be
now pall all demurs, delays or further doubt-
ingsabout fuchabufinefs •, and by the confi-
deration of what 1 have faid already, you
fhould be fully Refolved to lofe no more time,
but prefently to awake, and fet upon the work*
Me thinks you fhould all fay, We will do any
thing that the Lord {hail Direft us to do,
rather
(iS3)
rather then we will be unready for this final
doomlO that there were but fuch hearts in you,
that you were truly witling to follow the graci
ous Guidance of the Lord, and to ufe but thofe
fweec and reafonable means which he hath
prescribed you in his Word, that you may be
ready for that day ! Alas, it is no hard 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 preparation 5 (hall
I not lofe my labour? Will you refolveand
promife in the ftrength of Grace, that you will
faithfully and fpeedily endeavour to pra&ife
it , whoever (hall gainfay it ? U pon hope of this,
I will fet you down fomc brief Direftions,
which you muft follow, if ever you will with
comfort look the Lord Jefus in the face at
the hour of Death, or in the Day of 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
thee y and would further bring thee if thou
be not delivered, and fo u feel the need of a
Deliverer. This mult prepare thee to partake
of Chrift now ^ and if thou partake not of
him now, thou canft not be favcd by him
Then. It is thefe fouls that now make light
Hz of
(i6i)
of their fin and roifery, that muft then
feel them fo heavy, as to be preffed by them
into the infernal flames. And thole that nm
feel little need of a Saviour , they fhall then
have none to fave them, when they feel their
heed.
THE fixth Diredion. Vnderfland and
Believe the fufficiency of that Ranfom
and Satisfaction to fnftice, which Chrifi hath
made for thy fins and for the voorld^ and how
freely and miverfallj it is offered in the 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 fatisfaSion r
there is an Abfolute Neceffity of found Faith
and Repentance to be in thy own felf y be*
fore thou can(i be a member of him , or be
Pardoned, Adopted, or fnjiified by his blood.
He dyed not for final Infidelity and Impeni-
tency, as predominant in any foul. As the
Law of his Father which occafioned his
Suffering, required perfeft Obedience, or
fuftering : So his own Law, which he hath
made for the conveyance of his Benefits,
doth require yet true Faith and Repentance of
men themfelves, before they (hall be pardoned
by him ; and finccre Obedience and Pcrfeve-
ranee, before they (hall be glorified.
Ui i HF
(I6 4 )
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
(I6 7 )
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
(16 9 )
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 repenting 3 which is mad
a means to maintain us in our fins ^ But fin mu
be avoided as far as we can •, and Repentanc
and Faith in the blood of Chrift muft remed
that which we could not avoid. The Rightc
oufnefs of pardon in Chrifts blood is ufefult
us only fo far as we are finners - 5 and cometh i
where our ImperfeA Inherent Righteoufnc
doth come (bort ^ but muft not be purpofe
chofen before innocency : I mean, we mu
rather choofe, as far as we can, to obey and I
innocent, than to fin and be pardoned, if u
were fure of pardon.
TH
V 1 /* )
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
o v
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
(i8 3 )
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 this y 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 y and he that hath not the Son hath not
life.
II. A » \ J Hat this fin of the making light of
V V the Gofpel is? 1. To make
light of the Gofpel, is, to take no great heed
to what is fpoken, as if it were not a certain
Truth , or elfe were a matter that little
concerned them, or as if God had not 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
(i8 7 )
what is faid,yettnenare not dwaktned by it
from their fecurity, nor doth it work in any
meafure fuch holy paffion in their fouls, as
matters of fuch everlafting Confequence
fliould do ; this is making light of the
Gofpel of Salvation. When we tell men
what Chrift hath done and fuffered for their
fouls, and it fcarce moveth them : We tell
them of keen and cutting truths, but nothing
will pierce them ^ We can make them hear,
but we cannot make them feel • Our words
take up in the porch of their ears and 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 confent 5 unlefs they could
have Chrift on terras of their own : They
will not part with their worldly contents
nor lay down their pleafures and profits
and honour at his feet, as being content t
take fo much of them only as he will givcj
them back, and as is confident with his will'
and intereft, but think it is a hard faying, thas
they muft forfake all in Refolution for
Chrift •, this is a making light of hinv and
their falvation* When men might have part
in him and all his Benefits if they would,
and they will not, uniefs they may keep the
world too •, and are refolved to pleafe their
flcfti
%
elh, whatever comes of it -, this h a high con*
impVof Chrift and everlafting life. Mm. i 3 .
1,22. Lnks 18.23. you may find example!
fluch as I here defcribe.
5. When men will promifefair, and profeis
heir wjllingnefs to have Chrift on his terms,
nd to forfake all for him ; but yet do fiickto
he world and their finful courfes ; and when it
:omesto prafiice^mW not be removed by all
hat Chrift hath done and faid: this is making
ight of Chrift andialvation 5 ^r.42.Sxompa-
cd with 43. 2.
[II. *T>H E caufes of this fin are the next
X thing to be enquired after. It may
feem a wonder that ever men that have the »fe
oftbeirreafon,fhouldbefo fottifhas to make
light of matters of fuch confequence. But the
caufeis;
1. Some men underftand not the very
fenfeofthewordsof the Gofpel, when they
hear it, and how can they be taken with
that which they underftand not ? Though we
fpeaktothem in plain Englifh, and ftudy to
fpeak it as plain as we can • yet people have
fo eftranged tbemfelvcs from God, and the
matters of their own happinefs, that they
know flQt wfcat we fay, as if we fpoke in
another
(190)
another language, and as if they were und<
that Judgement, Ifa.2S.11. with ftaramerin
lips, and with another tongue will he fpeak t
this people.
2. Some that do underftand the Wr<
that we fpeak, yet becaufe they are carna
underftand not the matter : for the natur
man receiveth not the things of the Spir
of God 5 neither can he know them, becau
they are fpiritually difcerned, 1 £or. z.n
They are earthly, and thefe things are heavei
4 ty>M*3.i2. The things of the Spir
are not well known by bare hearfay, but b 1
a fpiritual tafte, which none have but thol
that are taught by the Holy Ghoft, 1 CorA
12. that we may know the things that ai
given us of God.
3. A carnal mind apprehendeth not
futablenefs in thefe fpiritual and heaveni
things to his mind , and therefore he fe
light by them, and hath no mind of thcnj
When you tell him of everlafting glory, h
heareth you as if you were pcrfwadinghit
to go play with the Sun ; they arc matter
of another world, and out of his element
and therefore he hath no more delight i
them then a Fifh would have to be in th
faireft Meadow, or- then a fwine hath in
Jewel, or a Dog in apiece of Gold : The
msl
fxpl)
may be good to others, but he cannot 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 know f
or regard not what we fay, but make light
of all • tis hard preaching a ftone into
tears, or making a rock to tremble. You
may Hand over a dead body long enough,
and
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 fin y and eafl thee into everlafiing
fire, before you can make it feel what you
fay , or fear the mifery that is never fo
truly threatned : when mens hearts arc like
the high-way that is trodden to hardnefs
bylongcuftomein finning, or like the clay
that is hardned to a ftone by the heat of
thofe mercies that (hould have melted
them into Repentance : when they havecon-
fciences feared with an hot Iron, as the
Apoftle fpeaks, 2 Tim.^.x, No wonder then
if they be paft feeling, and working all un-
cleannefs with greedinefs, do make light of
Chrift and everlafting glory. Oh that this
were not the cafe of too many of our
hearers ! Had we but living fouls to fpeafc
to, they would hear, and feel, and not make
light of what we fay. I know they arc 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
(1 9 6)
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
\ l 99J
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 con r *
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 eartb y th^re
are few that are in fo fad a condition *s
fuch
(20 7 )
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.
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 fouls c I hope
you think not that I come hither to day on
iny other errand. The Lord knows I had not
it a foot out of doors but in hope to fucceed
in this work for your fouls. I have confidered
and often confidered, what is the matter that
o many thoufands fhould perifh when God
lath done fo much for their falvation ^ and I
find this that is mentioned in my Text is
he caufe. It is one of the wonders of the
arorld, that when God hath fo loved the
world as to fend his Son , and Chrift bath
nade a fatisfa&ion by his death fufficicnt
x>r them all, and offercch the benefits of k
x> freely to them, even without money or,
?rice, 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 lin f jjj
that they will dye. before they will return.
The Lord Jefus was content to be their
Phyfitian, and hath provided them a fuffici-
cnt plaifter of his own blood ; but if men
make light of it, and will not apply it,
what wonder if they perifh after all ? This
Scripture giveth us the rcafon of their 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 firft 5 confider,
1. It is the cafe of moftfinnersto think
themselves freeft from thofe fins that they
are tnoft enflaved to •, and one rcafon why
we cannot reform them, is, becaufewe 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, Lord y
what wilt thoH have me to do ? And fo
did the convinced Jews to Peter 3 ABsz. 17.
But when hear we fuch Queftions ?
4. The things that we value, do deeply
affetl us,and fome motions will be in the hear*
according to our cftimation of them. Oh
Sirs, If men made not light of thefe things,
what working would there be in the hearts
of all our hearers ? What ftrange affe&i-
ons would it raifc in them to hear of the
matters of the world to come / How would
their hearts melt before the power of the
Gofpel ?whatferrow would be wrought in
the difcovery of their fin I what aftonifh-
ment at the coniideration of their raifery ?
P 4 what
what unfpeakable joy at the glad tidings of
Salvation by the blood of Chrift ? what
irefotution would be ratfed in them upon the
difcovtry of their duty ? Oh what hearers
fhould we have if it were not for this fin /
whereas now, we are liker to weary them,
or preach them afleep with matters of this
tinfpeakable moment. We talk to them of
Chrift and falvation, till we make their
heads ake : Little would one think by their
carelefs carriage, that they heard and 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:
(2l 9 )
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
could 1
(no)
ould none (hew then his, fohn 15. 13
How 1 great was the evil and tnifcrythat he
delivered us from ? the good procured for
us ? all are wonders, from his birth to his
alcention • from our new birch to our 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 is y you would nor have made light of
him ^ Had you been one day in heaven, and
but fcen what they poflefs, and fecn alfo
what miserable fouls muft endure that are
fliut out, you would never fure have made fo
light of Chrift again.
Oh Sirs, it is no trifles or jefting matters
that the Gofnel fpeaks-of. I muft needs pro-
fefstoyou, that when I have the moft fcri-
ous thoughts of thefe things my felf, I am
ready to marvail that fuch amazing matters
do
3o not overwhelm the fouls of men : that
the greatncfe of the 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 felyes 3 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 with 5 while
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, Oh 3 Chrifi 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 it 3 which is ever with .you .• that the npx&
R % time
time you gopra^erlefs to bed, or about your
bufinefs,confcicnce might cry out, Doft thou
fit no more by Chrift and thy falvation ? that
the next time you are tempted to think
hardly of an holy and diligent life, ( I will
not fay to deride it as more ado then needs)
Confcience might cry out to thee, Dofi thou
fet fo light by Chrifi and thy falvation ? that
the next time you are ready to rufhupon
known fin, and to pleafe your fleflily defires
againft the command of God, Confcience
might cry out, Is Chrift and falvation no more
worth, then to caft them away, *r venture them
for thy tufts ? that when you are following
the world with your moft eager defires, for-
getting the world to come and the change
that is a little before you, Confcience might
cry out to you, Is Chrift and falvation no
more worth thenfo ? That when you are next
fpending the Lords day in idlenefs or vain
fports, Confcience might tell you what you
are doing. In a word, that in all y our neg-
lefts of duty, your flicking at the fuppofed
labour or coft of a godly life j yea in all your
cold and lazy prayers and performances,
Confcience might tell you how unfutable
fuch endeavours are to the reward ; and that
Chrift and falvation (hould not be fo flighted?
I will fay no more but this at this time, ft is
("243)
a thoufand pjttiesthat when God hath 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 Glyn y Now Judge of
Afsife in this Circuit.
My Lord 5
\Onld my excufc have /a-
^tisfted you^ this Ser-
i men had been confined to
\ the Auditory it was 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
wheel 9 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 God y and his mateis^efus
Chrifl. )
2 . That there be a pub lick eflablifhment
of the nectffary liberty of the Churches, t$
meet by their officers and Delegates on
jlljuft occafions, in affemblics fmalleror
greater ^ (even National when it is necef-
fary ) Seeing without fuch ajjbeiathns and
communion in ajjembltesjhe unity and con
cord
The Epiftle Dedicatory.
cord of the Churches is not like to be 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 him y tillyou know them to be of more
authority over you^and better friends to you
tbenChriftis. Should there be any among
you that cherifh afecret Root of Infidelity >
after fuch presences tothepurefi Cbriftiani-
ty, and are zealous of Chrifi lefihefhonld
over-top them, anddofetupanintereftjin-
confiflent with his 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
r e
The Epiftle Dedicatory^
fuch men, when God /trifeth to judge ihem 9
for all the Crowns and Kingdoms en earth!
If the) fumble on this 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,
andinjourfpirh r which are Gods*
Undamentals in Religion are the
life of the fuperftru&ure. Like
the Vitals and Naturals in the
body, which are firft neceffary
. for themfelves, and then alfo
for the quickning and nourifhingofthe reftr
there being no life or growth of the inferi--
our parts, but whae they do receive from
the powers of thefe -, its but a dead difcourfe
which is not animated by thefe greater Truths,
what ever the bulk of its materials may con-
S 3 fift
(260;
lift of. The frequent repetition therefore oj
thefe, is as exeufable as frequent preaching.
And they that naufeate it as loathfora batto-
logie, do love Novelty better then Verity, and
playing with words to pleafe the fancy, rathei
then clofing with Chrift to fave the foul . Am
as it is the chief part of the cure in moft ex
ternal maladies to corroborate the vital anc
natural powers, which then willdothewori
themfelves^ fo is it the moft effe&ual courfe,foi
the cure of particular mifcarriages in mens live
to further the main work of grace upon then
hearts : could we make men better Chriftians
it would do much to make them better Magi
ftrates, Councilors, Jurers, Witneffes, Sub
j§&9, Neighbours, &c. And this muft be don
by the deeper imprefs of thofe vital Truths
and the Good in them exhibited, which are ad
arquate obje&s of our vital graces. Could w
help you to wind up the fpring of faith, and ({
move the firft wheel of Chriftian Love , m
(hould find it the readied and fureft means G
move the inferiour wheels of duty. The flaw
and irregular motions without, do (hew tha
fomething is amifs within ^ which if we coul
rcdifie we might the eafier mend the reft
I fhall fuppofe therefore that I need no mof
Apologie for chufing fuch a 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.
3 1 /. The foundation of that Dominion, Chrifts
purchafe ^ according to the order of execution
from firft to laft,thefe three great fundamentals
of our religion, lie thus. Firft Chrifts purchafe.
Secondly ,Gods propriety thence arifing.Third-
ly, mans duty f wholly to glorifie God, arifing
from both. The Argument lies thus. They that
are not their own, but wholly Gods, fhould
wholly glorifie God, and not ferve their lufts :
but you are not your own, but wholly Gods .•
therefore you fliould wholly glorifie God, and
not ferve your lufts. The major is clear by the
common light of naturc.Every one (hould have
the ufe of their 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 ]
veflri y as the vulgar- veftri juris, as Beza and
others- is moft fitly expreffed by our Englifti
£ your own 1 [ ye are bought : ] a Synecdoche
generis \ faith pljfcator ; for [ye are redeemed ]
I with a price] There is no buying without a
- price :
(26 3 ;
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,
(26 5 )
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 quid y and will
feefcre us againft the usurpation of another : One
fervant may not take his fellows inftrum^nt
from him, nor one child his brothers coat
from him, without the parents or Mafters con-
fent.They have them for their ufe, though not
the full propriety : It may be called a propriety
in refped to our fellow-fervant,though it be not
properly fo as we ftand in refpeft to God.
Wehave right enough to confute the Leveller :
bupigt to exempt either us or ours from the
claim and ufe of our abfolute Lord.
4* For the fourth Queftion, What it is to t
glorifie
glorifieGod in body, and fpirit, Ianfwcri:
a word : It is, when upon true believing appre-
henfions of bis right to us and of our great 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 \ € Baptizingthem y &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 Chrijl y
as of a lamb without btemifh, and without fp*t.
Thefe Texts fpeak to the fame purpofe with
that which I have in hand.
Vfe. In applying thefe very ufeful truths,
would time permit 3 1 (hould begin at the Intel-
left, with a confutation of divers contrary 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 thyfpirit r andlam
willing to be thine-, I yield up myfelfto the conduit
ijf thy grace, to befaved in thy way, and fitted for
thy fer vice , and live to God from whom J have
revolted. 3 This is the Cafe of all that are finjj
cere.
By many Scripttires we might quickly confirm
this, if it were lyable to queftion. Luke 14.
25,26. Jf any man come to me, and hate not his
Father 1 and Mother, and Wife and Chtldren %
and Brethren and Sifters ,and his own life alfo, he
cannot be my Difciple ; and whofoever doth not
bear his (frofs and come after me, cannot be my
Difciple ; So ver .3 3 . Whofoever he be of you that
forfikcth not all that he hath, he cannot be my
Difciple ; which is expounded, Mat.1057.He
that loveth Father or Mother n re the* me %
*j not worthy of me. Mat.t6.24. If any man will
come after me Jet him deny himfelfand take up hi*
Crofs, and follow me : for whofoever willfave his
lifejhall lofe it\ and whofoever will lofe his life for
&y 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 afeafon y 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,2 f 3-
Phil.
(286^
*PhU. i. 20, 21, 24. It is not fo with the
unfan&ified, they drive on another defign.
Their own work is principally minded,and their
carnal intcreft preferred to Chrifts. They live
to the flefti, and make provifion for it,to fatisfie
icsdcfires,ifo0.i3.i4.
2. It is the chiefeft delight of a man devoted
to God,co fee Chrifts intercft profper and 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 gain f
his friends, his life, then the caufe and work
of Chrift v it is far otherwife with the unfan-
dified; they will contentedly give Chrift the
mod glorious titles,and full-mouthed 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
(28 9 )
gers in the World, as to be guilty of fuch a
groundlcfs judgement. Lee us enquire more
particularly into the cafe.
i. Arc thofefofincerely devoted to Cbrift?
and do they fo deny themfclvcs, wbofe daily
thoughts and care, and labour, is how they
may live in more reputation and content, and
may be better provided for the fatisfying off
their flefh ? If they be low and poor, and their
condition is difpleafing to them, their grcateft
care is to repair it to their minds : if they be
higher and more wealthy, their bufinefsisto
keep it or increafe it j that hunt after hpnour^
and thirft after a thriving and more plenteous
ftate ; that can ftretch their confcienccs to
the fixe of all times, and humour thofe that
they think may advance them, and bemoft
humble fervants to thofe above them, and con-
temptuoufly ncgled whofoever is below them;/
that will put their hands to the feet of thofe that
they hope to rife by, and put their feet on the
necks of their fubdued adverfarics, an&tranv>
pie upon all that ftand in their way-, that 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 drudgeries 3 and then
dafh you in pieces. He will not feduce you
with fvvinifh fenfualities, and keep you in play
with childtfh vanities, till you drop into dam-
nation before you are aware : Nor will he
lull ycu afleeep in prefumptuous fecurity, till
you unexpectedly awake in unquenchable fire.
You need not fear fuch dealing as this from
him . His Commandements are not grievous ,
1 John 5. 3. HisToake is eafie, his burthen
is light , and tendeth to the yerfeU reft of the
feul, Matth. 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 hiro f
take that you get by it - remember you pe-
rifh not without warning. The confeffion of
Chrifts Right, which this day you have been
forced to, ftiall remaine as on record, to the
confufionof your faces; and you fhall then
be forced to remember, though you had father
fprgetit, what now you were forced to con-
fefs, though you had rather you could deny
it. But I am loth to leave you to this Prog-
noftick,or to part on terms fo fad to your fouls,
and fad to me : I will add therefore fome Rca-
fons to perfwadeyou to fubmit : and though it
be not in my power to follow them fo to your
hearts as to make them effe&ual ^ yet I (hall do
my part in propounding them, and leave them
to God to fet them home , befeeching him
that maketh, new- maketh, openeth,and foft-
heth hearts at his pleafure, to do thefe blef-
fed works on yours , and to perfwade you
within, while lam perfwading you without,
that
that I may not lofe my labour and my hopes,
nor you your fouls, nor God his due.
1 . Confider the fulnefs of Gods Right to
you : no creature is capable of the like. He
nfcde you of nothing, and therefore you have
nothing which is not Iris. He Redeemed you
when you were fallen to worfe then nothing:
Had not Chrift ranfomed you by being a facri-
ficc for your fins,you had been hopelefly left to
cverlafting perdition : give him therefore his
own whichhe hath fo dearly bough t,iP*M.i8«
2. Confider that you have no right of 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 you f
■urtherthen under God upon his gift. Men
lid not Create you or redeem you-, be not there*
hrefervantsofmen, 1 Cor.7.23. unlefs it be
tinder Chrift, and for him. Certainly Satha*
did not create you, or redeem you« f what
right then hath he to you, that he (hould be
ferved?
4. Seeing then that you are Gods, and his
alone, i9 it not the moft haynous theevcry to
rob him of his Right? If they muft behang'd
that rob men of fo fmall a thing as earthly
neceffarics, wherein they have but an improper
derived propriety ; what torments do thofe
deferve that rob God of fo precious a Creature,
that coft him fo dear, and might be fo ufeful,
and wherein he hath fo full and unqueftionable
propriety ? The greatcft, the richeft, the wifeft
men that are trufted with moft , are the greateft
Robbers on earth, if they live not to God, and
(hall have the greateft punifhment.
V 5. Is it not incomparably more 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 danger 9 cure your
own difeafes, quiet your own Confciences,
grapple with death in your own ftrength, plead
your own Caufc in judgement, and fave your:
idvesfrom Hell if you can ; and when you
have done, go and boaft of your own fufficien-
cy and atchivements, and tell men how little
you are beholden to Chrift. Wo© to you, if
opaa
<30i)
jpon thefe provocations, God (hould give yon
:>vcr to provide for your felves, and leave yotl
without any other falvation then your own
power is able to effed ^ mark the connexion of
this fin and punifhraent in Dent. 3 z> 18,19,
20. Of the Rock that begat thee thou art 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 refpeð
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 f thofe 1 counted lofs for ChrifttfeA
dotibtlefs, and I count all things but lofs for
the excellency of the knowledge of Chrift fefus
my Lord, for whom 1 have fujfered the lofs of all
things, and do count them but dung y thai I may
win Chr<ft* And Phil. 1 . 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 HU t the more you arfc your
own indeed ; and the more you deliver to him,
and expend for him, the greater is your gain.
Thefe Paradoxes are familiar tryed triithstd
the true Believer •, thefe are his daily food and
exercife, which feem to others fuch Scorpion*
as they dare not touch, orfuchftoncs as they
are not able to digeft . He 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/i 1
55- x > 2 j3* Ho every one thut thirfteth, comejr
to the waters I buy wine and mill^ without mone\
or price : wherefore do you fpend msneyfor thd
which is not bread ? and your labour for tha
which fatisfieth not ? hearkjn diligently to me\
and eat 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 own y will (hort
fy prove to bcleaft your own -, and that is mo(
loft which you fo carefully labour fonyou tha
are row fo idlely bufie in gathering togethe
theTreafuricof an Anc- hillock, and buildinj
Children* tottering piles, you forget tha
the foot of death is coming to fpurn it a]
abroad, and tread down you and it together
Y01
(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 me y I knojpyoul
not ye workers of iniquity, Mat.7.23. O with
what hearts then will felf-fecking Gentlemen!
part with their honours andeftates/ and the)
earthly-minded with their beloved pofleflions:!
when he that refigned all to God, and devoted
himfelf and all to his fervice, ftull find hrs
cdnfumed eftateto be encreafed, his negleftcd|
honour abundantly repaired, and in this life he |
fhall receive an hundredfold, and in the world
to comt, eternal life % Matth. 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. Mat f 2$. 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. L w ^at
think, you now, Sir, of living to God ? Is it
better to be devoted to him, or to the flcfh?
which now do you take for the better mafter ?
what would you do^iow, if it were all to do
again ?] what would you then fay tofuch a
Qucftion ? how would you anfvvcr it ? would
you make as light of it as now you do? O
firs, you may hear thefc things now from your
poor fellow-creature , as proud-hearted 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 jou y PfaL
50.22.
Beloved hearers^ Believe as you pretend to
Believe,
C3I6)
Believe,and then live as you do Believe; If you
believe that you are not your cwn , bnc his
that made you, and bought yoti with a Prict h
and that he will thus try you for your lives,
and cverlafting comforts, on this Queftion,
Whether yon have lived to him, or to your
felves ? then live as men that do indeed believe it.
Let your Religion be vifible as well as audible -,
and let thofe that fee your lives, and obferre
the fcope of your endeavours, fee that you Be-
lieveit. But if you believe not thefe things,
buc are Infidels in your hearts, and think you
fhall feel neither psin nor pleafure when this
life is ended, but that man dyethas the beaft,
then I cannot wonder if you live as you believe.
He that thinks he (hall dye lifffc a Dogg, is like
enough tolivelikeaDogg, even in his filtbf-
nefs,andin fnarlingfor the hemes of worldly
vanities, wiuch the Children do contemn.
Having fpoken thus much by way of 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(tice 3 &c. tlmwil! prove mens perdition ;
and b^caufc they are not guilty of thefe, they
are fecure, when as it is the predominancy of
thcintereftoftheflefh,againft the intereft of
God in their hearts and lives ^ tliat is the 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*nias y
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
9 indSathan(hou\d plead by the Tongues of
ien fo deeply engaged to Chrift : But its in-
)mparably more fad, that almoft every urn
ift Caufe (hould find a Patron-, and no con-|
ntious malicious 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. fl na i 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, 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.
S v The Application,
Forrhefirft, I fhall only give you a naked
defcription, wifhing that I had time for a fuller
explication,
i. Subjc&ion to Chrift is, The 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 rejeð or negleð
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.$.6. But it is on no other with us ; for this
is the condemnation, that light is come into the
world, and mtn love dartyefs rather then light ,
John 1. 19.
i[ Why is this killing the Son, (that is, lo-
ving, depending on, and fubmicting to him/
the only way co efcape thefe curfes ? \
<t^n[v> 1. The mod proper and primary
reafon which can be given is, The will of the
great Law-giver, who having abfolute fove-
raigitty over us,raight difpofe of us as he pleafe,
and mike us fuch Laws ad Conditions as
feem beft co his wifdom, upon which our jufti-
fication and fal vation (hould depend : He hath
refolded that this (hall be the only condition
and way • and that as no mm (hall be juftified
by a meer Chrift, or his death abftrad&i from
Faith (that is of Age and ufe of Reafon • )•
fo this Faith fhall be the condition upon which
\they
(345)
:hcy (hall be juftified : or, as a Chrift negle&ed
liall fave no man, fo the accepting or receiving
>f him, (hall juftifieand fave them, a? the con-
iition of the Covenant performcd.undec which
Slotion it is that Faith juftifieth.
2. Yet other improper or fubordinate Rea-
sons ( which receive their life from the former,
ind without it would be no ReafonsJ may be
'iven ; as i . From the equity •, and 2. From the
utablenefs and conveniency .
1 . It is but equall that he who hath bought
is, and that fo dearly, and from aftatefo de-
)lorable and defperate as we were in, (hould
be acknowledged and accepted for our Saviour
md our Lord ; and that we who are not our
>wn, but are bought with aprice,Jbouldglorifie
Yim with mr bodies and fouls which are his y
1 Cor 6.20.$" 7.23. Efpecially when for that
sndheboih^^and roje 4gui#,that he might
uleor be Lord over both qmc\atld dead,Rom.
[ 4, 9. If one of you (hould buy a man from the
Galleys or Gallows, with the price of your
Jvholeeftate,or the life of your only Son: would
;ou not expert that he (hould be at your dif-
x>fe, that he (hould love you, depend on you,
md be fub jeft to you ?
2. And as falvation by free Grace through
Chrift is away moft 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 God 1 ' Where
dweileth that man, or what was his name, that
didnegleftChrift,and yet efcape damnation?
Who hath hardened himfelf againft him, and
hath profpered ? fob 9.4. And doft thou think
then to be the firil ? Thou mayft perhaps knock
boldly at the Gate of Heaven, and plead thy
Greatnefs, thy vircues,thy Alms-deeds and for-
mal devotion • but thou (halt receive a fadder
anfoer then thou doft exped : Jefus we know f
and obediential Faith in him we know ; but who
are ye ?
2. He that will fave the foul thatloveth
not,dependeth not on,and fubjeð 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 waies 5 and.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* y 2ind caft him out, and anfwercd all your
reafonings, and conquered all your carnal wif-
dom, and brought you from darknefs to light,
and from the power of Sathan unto God 9 Afts
26.18, Or at leaft are you furc, that now you
live not under the fame Lord and Laws as the
ungodly do? Hath Chrift now the only fovc-
raignty in your fouls ? Is his word thy Law
which thou dareft not pafs? doth it bind thy
thought;.
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 hcr c
T35B)
here, and drink of his Cup, and be baptize^
with his Baptifm , and iofe thy life upon ht s
promife that thou (halt fave it ? Canft thou
part with goods and friends, and all that
thou haft, in hope of a promifed Glory
which thou never fa weft? If thou canft drink
with him of the Brook in the way , thou
{halt alfo with him lift up the head. Pfal no.
<v. laft. Doft thou perceive a Mediator as well as
a God in all thy mercies, both fpecial and com-
raon,and tafthis^ blood in all that thou 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 fay f
Away with pleafure, and credit, and world-,
ly gain ^ away wjth thefe bewitching delights
and companions. Chrift hath bought, my
hearty
heart, and he (hall have ic it, he is my Lord, and
I will be ruled by him. Hearers, I hope God
hath' kept you alive till nowtofliew you 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 you 3
and had a little of your oy I when they find their
lamps are out, Mat.2$&*
And now Hearers what is your refohition ?
perhaps you have been enemies to Chrift un-
der the name of Chriftians v Will you be fo
ftill? Have you not loathed this buiie diligent
ferving of him? and hated them that moft
carefully feek him, more then the vileft 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
( 33 5 )
be nothing that fliould hurt you in the leafi-but
this it fliould be,ic fliould now fatten upon your
fouls, and pierce into your Confciences, as an
Arrow that is drawn out of the quiver of God j
it fliould follow thee home to thy houfe, and
bring thee down on thy knees in fecret, and
make tfiee there lament thy cafe, and cry out in
bitternefs of thy fpirit, Lord, I am the finriel"
that have negleded th^e, I have tafled more
fweetnefs in the world then in thy blood, and
taken more pleafurc in my earchly labours and
delights , then I have done in praying to
thee,or meditating on thee.-I have 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 : 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?s 7 )
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 expcð ; 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 God s 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
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