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Full text of "A sermon of judgment : preached at Pauls before the Honourable Lord Mayor and Aldermen of the city of London, Decemb. 17. 1654, and now enlarged"





M^:f^^~rf : \ 


I- ', Of 


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. 


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


T O 

The Right Honourable 

ChriHopher Pack 7 

Lord Maior of London, with 
the Right wodhipful Alder- 

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 

Blefjed bt the Father of Lights, mho 


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- 

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. ,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 >, 

' % 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 


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- 


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 


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 


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. 


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 


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. 




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 


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- 

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 


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! 

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- 

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

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 

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- 

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* 

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 


( 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 


{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 

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 # 


( 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 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 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, 



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, 



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 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 

thing that Scripture hath not clearly deter* 

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, 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- 

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 


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 


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 

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 


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 

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 


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 

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- 

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, 


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- 

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 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 

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 



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 

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 


(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 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- 

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 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 


%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 


? , 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 


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 

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 

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 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- 

(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-' 


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 

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 



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- 

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 


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 

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, 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 

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 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 



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 «- 





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 


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. 


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, 

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 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 

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< 


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 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 $ 


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 
It is deer then,that Excufe; they will be rea- 


$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 

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 

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 

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 


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 

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 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 


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 



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 

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 

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 


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 


(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 

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 


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 


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 


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 


( 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 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, 


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 


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

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 


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* 



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* 


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 

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 


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* 


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*$ 


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 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 

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 


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 


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 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- 


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- 


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- 

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 


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 


#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 : 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 

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 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 



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 


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 

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 

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- 

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 


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 

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 his loft Inheritance or Honours to his 

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 

^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 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 

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 

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 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 


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 


(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- 


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 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 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 

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 

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 


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, 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 

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 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* 



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 

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 


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 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 


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$ 

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 



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 

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

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 

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 

% 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 


(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 


( 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 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 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 
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 

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 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. 


( 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« 


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 


( ™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 


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 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 


me nrion of thcfc which arc Proper to the Judg- 
ment of the Redeemer according to his own 

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 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 

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^ 


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 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 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 



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 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. 


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. 


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 


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 


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 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- 

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 


( 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 


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 


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< 


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 


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 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* 


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/ 
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- 

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 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 

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 

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 

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 



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 



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 

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- 

\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> 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, 


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. 

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


Fourth thing that I would advife you to enquire 

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- 

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 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- 



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 


*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. 


^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. 


( 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 


^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 

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 

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. 




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 ! 



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 


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- 

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 


(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 


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 


(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 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. 


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 



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 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, 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. 


Making light of 




Too oft the IffueofCjo- 

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 ? 


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. 


[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 


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- 

(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. 


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. 



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 

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 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 

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 


(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 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 

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 



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 

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 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 



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^ 

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- 

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 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 

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 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 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- 

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 


\ 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 


( 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 


( 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 


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 ? 



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. 



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 




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 



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 


(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' 


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 


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 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 

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

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 


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 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 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 



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* 

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 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 


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 


(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 

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 

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 


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 


( 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 


( 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<? 


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 

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 


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 

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 Solomon^ fuch men do tranfgrefs, Prov. 

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 



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 •, 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 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 



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 

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 

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 

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 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 

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, 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 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' 


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 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 

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 


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 ? 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 


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. 





(thrifts abfolute Do- 
minion, and Mans ne- 

ceflary Selkrefignation and 

In two Afsvzc Sermons 
preached at Worcester, 

By Rich. Baxter. 1 


Printed for Nevil Simmons boofcfelltt 
in Kidderminfer. i6tf. 

A Sermon 


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 


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 


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 


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, 


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 


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 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 


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. 


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 


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 



, (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 


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 


(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 


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 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 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 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 


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 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 


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. 


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 

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 
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 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 

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 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 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- 

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 

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 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 



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 


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 

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 

6. Sincere 


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- 

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- 



*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 

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 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 

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- 

(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 

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 


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- 
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 


I ^v^ / 

your Meditation when you come home, and 
next proceed to the exhortative part of Appli- 

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 


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 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 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. 

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 

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 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^ 


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 , 



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 



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- 

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

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


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- 

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 

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 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. 


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 



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 


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 


( 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 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 

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&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 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 


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 


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* 

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 

Beloved hearers^ Believe as you pretend to 



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 


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 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 

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 


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- 


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 

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 


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

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 

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 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 


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 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- 

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 

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, 



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 

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 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 



|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. 




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. 

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 


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* 


Rich. Baxter. 


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. 


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 

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 


<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 

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 

3 # What is meant by [Kiffing the Son] 
I anfwer •, According to its threefold ol> 
jed , it hath a threefold Duty contained in 

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 

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 : 

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- 

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 

■ ButI will draw the fcopc of the Tsxt into 
Z ? this 

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 

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 

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 

i. Subjc&ion to Chrift is, The acknow- 

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 


(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 

2. Whofoexer reje&eth or negle&eth 
this Grace, and fo finally breaketh the New 
Covenant, muftalfo bear the curfe or penalty 
thereof, belides all the former, which will be a 
far greater curfe, even as the blefsings of this 
Covenant arc far greater then thofe of the firft. 
It was a heavy punifhent to be caft out of 
Paradife, and from the prefence and favovr of 
God, and to be curfed by him, and fubjefted to 
eternal death, and all Creatures below curfed 
(or our fakes , to bear all thofe curfes and 


(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 


: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 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 


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 



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 fubje&eth not him- 
felf to Chrift, muft firft make falfe the word of 
God, and make the true and faithful God a 
lyar^ this is another part of his task; God 
hath given it under his hand for truth, That 
he that believe th not, is condemned already \ Job. 
3.1$. That he (hall not fee life , but the wrath of 
Godabideth on him, Joh. 3 . "36. That they who 
areinviredto Chrift, and make light of it, or 
make excufes, fhall never tafte of his Suffer , 
Luke 14.24. Mat.2a.s8. That it fhall be ea />- 
erfor Sodom in the day of Judgement, then for 
that City which refnfeth the offers of the Go/pel. 


(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 

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 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 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, 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<^ 


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 

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 



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 

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 


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 


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 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 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 ? 

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, 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 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 


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: 


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 

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 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 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 


(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 


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 

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 


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 

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 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 

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 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 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 


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 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 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 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 ; 


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*. 

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 

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 


( 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 


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 


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 

Shall I fay you are wifer then the People^ 
and therefore that this Admonition is needlefs 

to you ? No, then I (hould accufe the Spirit 
in my Text : The Cedars of the Earth have 
alwaies hardly ftoopt to Chrift , which hath 
made fo many of them rooted up. Your ho- 
nours are an impediment to that felf abafing 
which he expc&eth ; your Dignities will more 
?end to blind you, then to illuminate •, there's 
few of any fort, but feweft of the great & wife, 
and mighty that are called : yet a man would 
think, that among thofe that have held out in 
tfccfe trying times, there (hould be no need of 
thefefufpitions: but hath there not been al- 
waies a fuccefiion of finners, even of thofe that 
have beheld the ruinesof their Predeccflbrs ? 
Who would have thought that a generation 
that had feen the Wonders in Eg] ft, , and 
had pafled through the Sea, and been main- 
tained in a Wilicrnefs with conftant Miracles, 
(hould yet be fuch vile Idolaters, or murmur- 
ing unbelievers, that only two of them (hould 
enter irtto Reft ? The heft of Saints have need 
<of Jelf-fufpition and vigilancy ; my advice 
therefore to you is this, Learn wifedom by the 
Examples that your eyes have feen 5 Them that 
homnr 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- 


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 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 


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 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 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 

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 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.